; eat eee = Bee ee sae enna any Sa BT 13135 .Vo6 1666 Vincent ca. 450. For the antiquity and universality of the Digitized by the Internet Archive In 2022 with funding from Princeton Theological Seminary Library httos://archive.org/details/forantiquityunivOOvinc . . ye Aa ME ; i Laid ay ve Lie ta) iy ii ee AMAL! eae. Y. i! GOS fe) li ( oy | i i yea") in t hg ern] Mi fi ¥ Ure ; i rn ; M4 i} a a Ww nt i ray, i, yi 4 1 amie ee: a ay) hh ‘ aN Oly ind nay erik 5 he; een A H ; ly INCENTIUS LIRINENSIS FOR THE ANTIQUITY AND, UNEVERSADITY OF Che Catholic Faith AGAINST THE PROFANE NOVELTIES OF ALL’ HERETICS. — LATIN AND ENGLISH. ~ r & § Ly ‘ Parker and Co ~ OXFORD, AND 6 SOUTHAMPTON-STREET, STRAND, LONDON. 1886. PREFACE. ‘ . —>_—_—_. VINCENT was born in Gaul, and, like many of his contemporaries, after having lived in the world, felt drawn to the greater strictness of the religious life. He therefore sought and obtained admittance to the celebrated Abbey on the island of Lerins in the Medi- terranean, opposite Cannes. Here he became a monk and was ordained priest, becoming also one of the foremost of that band of learned and laborious men who formed and trained so many bishops and leaders of the Church in the troublous times of the fifth cen- tury. His death took place about a.p. 450. The accompanying treatise was written, as Vincent tells us himself, c. i., ‘to refresh his weak memory ”’ as to what he had read in the writings of the Fathers, whence the title ‘ Commonitorium ;” and, further, to set forth how ‘to find out the fraud of heretics, and to escape their snares.” He mentions then ‘two manner of ways by God’s assistance to defend and pre- serve his faith; first, by the authority of the law of God ‘[i.e. Holy Scripture]; secondly, by the tradition of the Catholic Church.” He points out the necessity of tradition, although Holy Scripture be perfect and ‘ most abundantly of Le. iv PREFACE. itself sufficient for all things;” because every heretic expounds it after his own fashion. The rule for ascertaining what to believe is to hold that which has been believed “ everywhere, always, and of all men”’ (for that is truly and properly Catholic), following ‘‘ Universality, Antiquity and Consent” [c. i. also chap. xxvii. |. He proceeds to touch upon various heresies, and sketches the Catholic doctrines of the Incarnation and the Holy Trinity. On the subject of the development of the Faith he lays down as a rule that there must be such, but ‘‘in such sort that it may be truly an in- crease in faith, and not a change” [chap. xxiii. ]. These principles, being such as the Church of Eng- land has repeatedly upheld, have naturally led to Vin- cent’s being often quoted by her greater theologians, some of whose utterances on these subjects are, as a matter of interest, given in the Appendix. Tue present edition is practically a reprint of the Latin and English texts published at Oxford in 1841. The two volumes appeared in a series of ‘Oxford Editions,’ as they were called, of certain Doctrinal and Devotional works chiefly by divines of the English Church, such as Laud, Andrewes, Bull, Patrick, Sher- lock, Jeremy Taylor, &c., with one or two others, such as the ‘‘ Imitation ’’ by Thomas A Kempis, the ‘‘Confes- sions of 8. Augustine,” andthe Commonitorium Vincenti Lnrinensis. The volumes were issued under the direc- PREFACE. Vv tion of different editors, and were published at the same time as, and in a manner supplementary to, ‘‘ The Tracts for the Times.’’ The ‘‘ Vincent of Lerins,” with some few of the others, so far as they had been published, were thus referred.to in a notice appended to most of the recent Tracts in that Series :— “The following works, allin single volumes or pamphlets, and recently published, will be found, more or less, to uphold or elucidate the general doctrines inculcated in these Tracts.”’ The English translation was issued without an editor’s name, but the following account of it appeared in the preface :— “The present translation is a revision of one published in 1651, and preserved in the Bodleian. (8vo. D. 261. Linc.) It has in parts been altered considerably, with the intention of bringing it nearer to the original. The extract from Bishop Beveridge has been placed in the commencement, instead of in its order in the Appendix, as forming a suitable introduc- tion to the argument of Vincentius.”’ In reprinting it, little more has been done than verifying, and in a few cases augmenting, the texts of Scripture, and in revising the heads of the chapters so as to bring them into conformity with the Latin text. The Latin text followed has been that which was issued at the same time as the translation. The head- ings of chapters omitted in that have been added according to the edition of Baluzius in 1663, which more recent editors, such as Klupfel, Hurter, &c., con- sider the best, his text having been compared with the chief MS. now in one of the Paris Libraries. vi PREFACE. The passages given at the end in which Vincent of Lerins is quoted, are the same as those given in the Appendix to the Oxford Edition of 1841, together with the passage from Beveridge, which in that edition was printed as an introduction. ee a —— eT Oe eee —T TABLE OF CONTENTS, . Commonitorit hujus seribendd occasio . The occasion of writing this Commonitory . Lorma generalis secernendi Catholice Fidei veritatem ab Heretice pravitatis falsitate . A general rule for discerning the true Catholic Faith from false and wicked Heresy - Quid faciendum in unius vel plurium dissensu. What is to be done when one or more separate - Novelli Dogmatis inductione quantum invehatur calamitatis, Donatistarum et Arianorum perfidie exemplo monstratur . What calamity entereth. in when a novel doc- trine is admitted, is shewn by the example of the error of the Donatists and Arians . . Sequendi sunt nobis martyres, quos defensione Jidet majorum nulla vis depulit We are to follow those martyrs, whom no force could remove from defending their ancestors’ faith - Quo quisque religiosior est, eo Wi biiptites nivale adinventionibus contrait : unde magno studio S. Stephanus Papa restitit ee bap- tesmatis The more religious aman is, the more one does he resist novel inventions: wherefore PAGE ie.) 10 11 14 15 18 Vill ae 10. bey 12, TABLE OF CONTENTS. with great zeal did Pope Stephen resist re- baptization Heretic, ut filii Cham, libenter sanctorum virorum errata produnt et paulo obscurvus dicta pro se citant. Sollicite cavendi sunt wv, qui fidem immutare audent : Heretics, such as the sons of Cham, who wil- fully betray the faults of holy men, and quote their writings, which may be some- what obscure, as if they were in their favour. Especially must we beware of those who dare to change their faith . Exponuntur verba 8. Pauli ad Gal. i. 8 Exposition of the words of St. Paul’s Epistle to the Galatians, chap. i. ver. 8 .— . Que Galatis precepta sunt, ad omnes spectant The Commandments given to the Galatians appertain to all men Cur sepe divinitus magni virt rerum novarum in ecclesia fiert auctores sinantur Why oftentimes excellent men are permitted by God to be the authors of novel doctrines in the Church Que Moysi verbis asserta sunt ecclesiasticis confirmantur exemplis What was avouched by the words of saa are confirmed by ecclesiastical examples . Errores Photini, Apollinaris et Nestor ea- ponuntur . , . . PAGE 19 22 28 28 29 30 ol o4 30 36 © 37 42 13. 14. 15. LG: 18. LD: TABLE OF CONTENTS. An exposition of the errors of Photinus, Apollinaris, and Nestorius : Doctrine Catholice de Trinitate et Incarna- tione luculenta eapositio A clear exposition of the Catholic doctrine of the Trinity and of the Incarnation Jesus Christus verus est homo, non simulatus . Jesus Christ is very man, and not by imitation Unitio verbi cum natura humana facta est in ipsa virginali conceptione, quare B. V. Maria verissime Det genitrix credi debet The uniting of the word with man’s nature effected in his very immaculate conception; whereupon the Blessed Virgin Mary is most truly to be believed to be the mother of God : Recapitulatio eorum que supra de Fide Catho- lica et diversis heresibus dicta sunt ; A. recapitulation of what has already been said about the Catholic Faith and different heresies . Quod error Oey magna em ese That the error of Origen was a es tempta- tion of the Church Quod et Tertullianus magna fuerit in Pee tentatio That Tertullian also was a rare Lorentaton of the Church é Quid ex his exemplis discere debeamus What we ought to learn from these examples 1x PAGE 43 46 47 52 58 56 57 60 61 62 63 70 71 72 73 20. 21. 22. 23. 24, 25. 26. TABLE OF CONTENTS. Quis sit verus Catholicus, et quod orta Heretica novitate statim cernatur fruments gravitas et palee levitas ; : : Who is atrue Catholic: and that when any new Heresy arises, the weight of the corn and the lightness of the chaff gee be discerned ; : Exponuntur verba Pauli (1 Tim. vi. 20): Timothee, depositum custodi”’ ; An exposition of the words of S. Paul: “O Timothy, keep that which is committed to thy trust”’ Singula verba Pauli 1 Tim. vi. 20 oie An exposition of each of the words of S. Paul to Timothy, ch. vi. ver. 20 De profectu Religionis qui habetur in ae Of the advancement of Religion which may take place in the Church . Prosequtur auctor Apostoli verba 1 Tim. vi. 20 exponere The author continues to cen ite Rants of the Apostle to Timothy, ch. vi. ver. 20 Heretics ut facilius deciprant, Scripture testi- monis utuntur Heretics, the more readily to denne do use the testimony of Holy Scripture . Heretici in allegandis Scripturis ave emitantur ‘ ; Heretics, in alleging the thal Seri tatee follow the example of the Devil . PAGE 74 15 21. 28. 29. 30. ol. TABLE OF CONTENTS. Que regula sequenda sit in Seripturarum inter- pretatione ; What rule is to be failewed in necraretine the Holy Scriptures : Quonam modo Hereticorum novitates, prolatis veterum magistrorum concordantibus sen- tentiis, deprehendantur et condemnentur How the profane novelties of Heretics, by. bringing forth the old doctors’ opinions which agree together, may be found out and condemned Recaprtulatio eorum, que antea dicta en A recapitulation of what has been said before De Concilio Ephesino On the Council of Ephesus Patrum Ephesinorum in nae Rate tuendaque antiquitate constantia The constancy of the Ephesian fathers in overthrowing novelty and aoe an- tiquity : Calestini et Sixti Rom. Boniieen mm proseri- benda novitate studium The zeal of the Roman Pontiffs Cheers ana Sixtus, in proscribing novelty 3. Mis Keclesia Catholice patrum fider inheren- dum ae immoriendum The sons of the Cat holic Church yen hold to, and die for, the faith of their fathers . Norss APPENDIX x1 PAGE 106 107 108 et o atta as Ke ahaa VINCENTIUS LIRINENSIS FOR THE ANTIQUITY AND UNIVERSALITY OF THE CA. THOLIC FAITH AGAINST THE PROFANE NOVELTIES OF ALL HERETICS. INCIPIT TRACTATUS PEREGRINI PRO CATHOLICA FIDEI ANTIQUITATE ET UNIVERSITATR ADVERSUS PROFANAS OM- NIUM HARETICORUM NOVITATES. _ —+— f CA PUD AL, COMMONITORII HUJUS SCRIBENDI OCCASIO. DicentE Scriptura et monente, ‘‘ Interroga Patres tuos, et dicent tibi: seniores tuos, et annunciabunt tibi.”” Et item: ‘ Verbis sapientium adcommoda aurem tuam.’? Et item: ‘‘Fili mi, hos sermones ne obliviscaris, mea autem verba custodiat cor tuum.” Videtur mihi minimo omnium servorum Dei Peregrino quod res non minime utilitatis Domino adjuvante fu- tura sit, si ea, quee fideliter a sanctis Patribus accepi, literis comprehendam, infirmitati certe proprie per- necessaria: quippe cum adsit in promptu, unde im- becillitas memorize mez assidua lectione reparetur. Ad quod me negotium non solum fructus operis, sed etiam consideratio temporis, et opportunitas loci adhortatur. Tempus, propterea, quod cum humana omnia ab eo rapiantur, et nos ex eo aliquid invicem rapere debemus, quod in vitam proficiat «ternam: presertim cum et appropinquantis Divini judicii terribilis quedam ex- pectatio augeri efflagitet studia religionis: et novorum VINCENTIUS LIRINENSIS FOR THE ANTIQUITY AND UNIVERSALITY OF THE CATHOLIC FAITH AGAINST THE PROFANE NOVELTIES OF ALL HERETICS. ———$>___. CHAPTER I. THE OCCASION OF WRITING THIS COMMONITORY. SCRIPTURE saying and warning us in this sort: “Ask thy Fathers and they shall tell thee, thy elders and they shall report unto thee*.” And again, “ Accommodate thy ears {o the words of wise men>.” Likewise, “My son, forget not, these speeches, but let thy heart keep my words’? It seemeth unto me, Peregrinus, a stranger of this world, and the least of all God’s servants, that it will by His gracious help be a matter of no small profit to set down in writing what I have of holy Fathers faithfully received, being a thing very necessary at any rate for mine own infirmity, having always thereby in readiness that, by, daily reading whereof I may refresh my weak memory. Unto which labour not only the profit to be reaped by the work, but also the very consideration of the time, and Opportunity of the place, moves and invites me: the time, because reason it is, that seeing it consumeth and bereaveth us of all human and earthly things, we should also take out of it something which may avail us to life everlasting: especially seeing the terrible judgment of God, which we expect, drawing near upon us, doth seriously invite and provoke us to increase our studies * Deut, xxxii, 7. b Proy, xxii. 17, ¢ Proy. ili. 1; Ephes. y. 16. 4 Vineentic Lirinensis adversus Hereses. hereticorum fraudulentia multum cure et attentionis indigeat. Locus autem, quod urbium frequentias, tur- basque vitantes, remotioris villule, et in ea secretum monasterii incolamus habitaculum, ubi absque magna distractione fieri possit illud, quod canitur in Psalmo: ‘“‘Vacate,” inquit, ‘‘et videte, quoniam ego sum Deus.” Sed et propositi nostri ratio in id convenit, quippe qui cum aliquandiu variis ac tristibus secularis militia tur- binibus volveremur, tandem nos in portum religionis, cunctis semper fidissimum, Christo adspirante condidi- mus: ut-ibi depositis vanitatis ac superbie flatibus, Christianze humilitatis sacrificio placantes Deum, non solum presentis vite naufragia, sed etiam futuri seculi incendia vitare possemus. Sed jam in nomine Domini, quod instat, aggrediar : ut scilicet a majoribus tradita, et apud nos deposita, describam, relatoris fide potius, quam auctoris pre- sumptione: hac tamen scribendi lege servata, ut ne- quaquam omnia, sed tantum necessaria queque per- stringam: neque id ornato et exacto, sed facili, com- munique sermone: ut pleraque significata potius, quam explicata videantur. Scribant 11 laute et accurate, qui ad hoc munus, vel ingenii fiducia, vel officil ra- tione ducuntur: me vero sublevande recordationis, vel potius oblivionis mex gratia, Commonitorium mi- himet parasse suffecerit: quod tamen paulatim reco- lendo que didici, emendare et implere quotidie Domino prestante conabor. Atqui hoc ipsum idcirco premonul, Vincentius Lirinensis against Heresy. 5 and exercises in religion, and the fraudulent dealing of new heretics needeth much our care and attention. The place, because having forsaken the company and troubles of cities, T have chosen a solitary abbey in a remote village for mine abiding, where I may without any great distraction of mind put in practice that which is sung in the Psalm 4, “Be still, and see that I am God.” With which reasons also accordeth the purpose, end, and resolution of my whole state of life, in that I have by the help of Christ, after long and divers storms endured in the wars of this world, shrouded myself in the harbour of a religious life, (a most secure port for all that resort to it,) where, contemning the blasts of vanity and pride, I may appease God with the sacrifice of Christian humility, and so escape not only the shipwreck of this present life, but also the fire of the next. But now in the name of God will I set upon that which I have taken in hand, that is, to set down in writing such things as our forefathers have delivered and committed to our charge, using herein rather the fidelity of a reporter, than the presumption of an author; meaning yet to keep this rule in my writing, not copiously to lay forth all, but briefly to handle each necessary point, neither that in fine and exact words, but in easy and common speech, in such sort that most things may seem rather pointed at than declared. Let them write delicately and pen curiously, which, trusting either unto wit or moved with respect of duty, enterprise any such action; but for me it is sufficient, that for helping my memory, or rather forgetfulness, I have gathered together this Commonitory, which notwithstanding by God’s grace, I will daily endeavour by little and little (calling to mind such things as in times past I have learned) to correct and make more perfect. And this have I thought good to fore- warn, that if haply this work of mine passing forth, fall into 4 Psalm xlvi. 10, 6 Vincenti: Lirinensis adversus Hereses. ut si forte elapsum nobis in manus Sanctorum deve- nerit, nihil in eo temere reprehendant; quod adhuc videant promissa emendatione limandum. OAR UT el 1: NORMA GENERALIS SECERNENDI CATHOLICHZ FIDEI VERI- TATEM AB HZRETICH PRAVITATIS FALSITATA. Smpx igitur magno studio et summa attentione per- quirens a quamplurimis sanctitate et doctrina preestan- tibus viris, quonam modo possim certa quadam et quasi generali ac regulari via, Catholics fidei veritatem ab heretice pravitatis falsitate discernere, hujusmodi semper responsum ab omnibus fere retuli: Quod sive ego, sive quis alius vellet exsurgentium hereticorum fraudes deprehendere, laqueosque vitare, et in fide sana sanus atque integer permanere, duplici modo, munire fidem suam, Domino adjuvante, deberet. Primo scilicet, divine legis auctoritate: tum deinde Eeclesiea Catholice traditione. ‘Hic forsitan requirat aliquis, Cum sit perfectus Scripturarum Canon, sibique ad omnia satis superque sufficiat, quid opus est, ut ei Ecclesiastice intelligentize jungatur authoritas? Quia videlicet Scripturam sa- cram pro ipsa sua altitudine non uno, eodemque sensu universi accipiunt: sed ejusdem eloquia aliter atque aliter alius atque alius interpretatur: ut pene quot homines sunt, tot illine sententise erui posse videantur. Aliter namque illam Novatianus, aliter Photinus, aliter Sabellius, aliter Donatus exponit, aliter Arrius, Euno- Vincentius Lirinensis against Heresy. 7 the hands of Saints, they do not overhastily reprehend in it that which they understand present promise to undertake with future correction better to polish and mend. CHAPTER, tf A GENERAL RULE FOR DISCERNING THE TRUE CATHOLIC FAITH FROM FALSE AND WICKED HERESY. Enqurrine therefore often with great desire, and attention, of very many excellent, holy, and learned men, how and by what means | might assuredly, and as it were by some gene- ral and ordinary way, discern the true Catholic faith from false and wicked heresy ; to this question J had usually this answer of them all, that whether I or any other desired to find out the fraud of heretics, daily springing up, and to es- cape their snares, and willingly would continue in a sound faith, himself safe and sound, that he ought two manner of ways by God’s assistance to defend and preserve lis faith ; that is, first, by the authority of the law of God; secondly, by the tradition of the Catholic Church. Here some man, perhaps, may ask, Seeing the Canon of the Scripture is perfect, and most abundantly of itself suf- ficient for all things, what need we join unto it the authority of the Church’s understanding and interpretation? The reason is this, because the Scripture being of itself so deep and profound, all men do not understand it in one and the same sense, but divers men diversely, this man and that man, this way and that way, expound and interpret the sayings thereof, so that to one’s thinking, so many men, so many opinions almost may be gathered out of them: for Novatian expoundeth it one way, Photinus another, Sabellius after this sort, Donatus after that; Arius, Eunomius, Macedonius will 8 Vincentic Lirinensis adversus Hereses. mius, Macedonius, aliter Apollinaris, Priscillianus, aliter Jovinianus, Pelagius, Celestius, aliter postremo Nes- torius. Atque idcireo multum necesse est, propter tantos tam varii erroris anfractus, ut Prophetice et Apostolic: interpretationis linea secundum Kcclesias- tici et Catholici sensus normam dirigatur. In ipsa item Catholica Ecclesia magnopere curandum est, ut id teneamus, quod ubique, quod semper, quod ab omnibus creditum est. (Hoc est etenim vere proprieque Catholicum, quod ipsa vis nominis ratioque declarat, quee omnia fere universaliter comprehendit) sed hoc ita demum fiet: si sequamur Universitatem, Antiquitatem, Consensionem. Sequemur autem Universitatem hoc modo, si hanc unam fidem veram esse fateamur, quam tota per orbem terrarum confitetur Ecclesia: Antiqui- tatem vero ita, si ab his sensibus nullatenus recedamus, quos sanctos majores ac Patres nostros celebrasse mani- festum est: Consensionem quoque itidem; si in ipsa vetustate, omnium vel certe pene omnium Sacerdotum pariter et Magistrorum definitiones sententiasque sec- temur. CAsPAU EEL: QUID FACIENDUM IN UNIUS VEL PLURIUM DISSENSU. Quip igitur faciet Christianus Catholicus, si se aliqua Ecclesiz particula ab universalis fidel communione preciderit ? Quid utique nisi ut pestifero corruptoque membro, sanitatem universi corporis anteponat? Quid si novella aliqua contagio non jam portiunculam tan- tum, sed totam pariter Ecclesiam commaculareé cone- tur? Tune item providebit, ut antiquitati inhereat: que prorsus jam non potest ab ulla novitatis fraude Vincentius Lirinensis against Heresy. 9 have this exposition; Apollinaris and Priscillian will have that; Jovinian, Pelagius, Celestius, gather this sense; and, to conclude, Nestorius findeth out that: and therefore very necessary it is for the avoiding of so great windings and turnings of errors so various, that the line of expounding the Prophets and Apostles be directed and drawn, according to. the rule of the Ecclesiastical and Catholic sense. \ Again, within the Catholic Church itself we are greatly to consider, that we hold that, which hath been believed, every where, always, and of all men: for that is truly and properly Catholic (as the very force and nature of the word doth de- clare, which comprehendeth all things in general after an universal manner), And that shall we do if we follow Univer- sality, Antiquity, Consent. Universality shall we follow thus, if we profess that one faith to be true, which the whole Church throughont the world acknowledgeth and confesseth. Antiquity shall we follow, if we part not any whit from those senses which it is plain that our holy elders and Fathers gene- rally held. Consent shall we likewise follow, if in this very antiquity itself we hold the definitions and opinions of all, or at any rate almost all, the Priests and Doctors together. CIZAP-T Ry IIL, WHAT IS TO BE DONE WHEN ONE OR MORE SEPARATE, Wuat then shall a Catholic Christian do, if some small part of the Church cut itself off from the communion of the universal faith? What else but prefer the health of the whole body before the pestiferous and corrupt member ? What if some new infection goeth about to corrupt not in this case only a little part, but the whole Church? Then hikewise shall he regard, and be sure to cleave unto, an- tiquity, which can now no more be seduced by any crafty 10 Vincentti Lirinensis adversus Hareses. seduci. Quid si in ipsa vetustate, duorum aut trium minum, vel certe civitatis unius aut etiam provinciee alicujus error deprehendatur ? Tune omnino curabit, ut paucorum temeritati vel inscitie si qua sunt uni- versaliter antiquitus Universalis Concilii decreta pre- ponat. Quid si tale aliquid emergat, ubi nihil hujus- modi reperiatur ? Tunc operam dabit, ut collatas inter se Majorum consulat interrogetque sententias : eorum duntaxat, qui diversis licet temporibus et locis, in unius tamen Ecclesiee Catholics communione et fide permanentes, magistri probabiles exstiterunt: et quic- quid non unus aut duo tantum, sed omnes pariter uno eodemque consensu, aperte, frequenter, perseveranter, tenuisse, scripsisse, docuisse cognoverit, id sibl quoque intelligat absque ulla dubitatione credendum. CAP UT AY. NOVELLI DOGMATIS INDUCTIONE QUANTUM INVEHATUR CA- LAMITATIS, DONATISTARUM ET ARIANORUM PERFIDIZ EXEMPLO MONSTRATUR. Sep ut planiora fiant que dicimus, exemplis singu- latim illustranda sunt, et paulo uberius exaggerenda ; ne immodice brevitatis studio rapiantur rerum pondera orationis celeritate. Tempore Donati a quo Donatiste, cum sese multa pars Africe in erroris sui furias preecipitaret, cumque immemor nominis, religionis, professionis, unius homi- nis sacrilegam temeritatem Ecclesiz Christi preepo- neret; tune quicunque per Africam constituti profano schismate detestato, universis mundi Ecclesiis adsociati Vincentius Lirinensis against Heresy. 11 novelty. What if in antiquity itself, and amongst the an- cient Fathers, be found some error of two or three men; or haply of some one city or province? ‘Then shall he dili- gently take heed that he prefer the universal decrees and determinations of an ancient General Council, if such there be, before the temerity or folly of a few. What if some such case happen where no such thing can be found? ‘Then shall he labour, by conferring and laying them together amongst themselves, to refer to and consult the ancient Fathers’ opi- nions, not of all, but of those only which, living at divers times, and sundry places, yet continuing in the communion and faith of one Catholic Church, were approved masters and guides to be followed; and whatsoever he perceiveth, not one or two, but all jointly with one consent, plainly, usually, constantly to have holden, written, and taught ; let him know that this without scruple or doubt himself likewise ought to believe. CHAPTER IV. WHAT CALAMITY ENTERETH IN WHEN A NOVEL DOCTRINE Is ADMITTED, IS SHEWN BY THE EXAMPLE OF THE ERROR OF THE DONATISTS AND ARIANS. Bur for more perspicuity and light of that which hath been said, each part is to be made clear with several ex- amples, and somewhat more at large to be amplified, lest in striving for extreme brevity, weighty matters be hurried over in hasty speech. When in the time of Donatus, of whom came the Dona- ‘tists, a great part of Africa fell headlong into his furious error, and, unmindful of her name, religion, and profession, preferred the sacrilegious temerity of one man, before the Chureh of Christ; then all those of Africa which detested that profane schism, and united themselves to all the Churches 2 Vincentet Lirinensis adversus Hereses. sunt, soli ex illis omnibus intra sacraria Catholics Fidei salvi esse potuerunt; egregiam profecto relinquentes posteris formam, quemadmodum scilicet et deinceps, bono more, unius aut certe paucorum vesanie, uni- versorum sanitas anteferretur. Item quando Arrianorum venenum, non jam porti- unculam quandam, sed pene orbem totum contamina- verat, adeo ut prope cunctis Latini sermonis Episcopis, partim vi, partim fraude deceptis, caligo queedam men- tibus offunderetur, quidnam potissimum in tanta rerum confusione sequendum foret ; tunc quisquis verus Christi amator et cultor exstitit, antiquam fidem novell per- fidiz preeferendo, nulla contagii ipsius peste maculatus est. Cujus quidem temporis periculo satis superque monstratum est, quantum invehatur calamitatis, no- velli dogmatis inductione. Tune siquidem non solum parve res, sed etiam maxime labefactate sunt. Nec enim tantum affinitates, cognationes, amicitiz, domus, verum etiam urbes, populi, provincie, nationes, uni- versum postremo Romanum Imperium funditus concus- sum et emotum est. Namque cum prophana ipsa Ar- rianorum novitas, velut quedam Bellona aut Furia, capto prius omnium Imperatore, cuncta denique palatii culmina legibus novis subjugasset, nequaquam deinceps destitit universa miscere atque vexare, privata ac pub- lica, sacra, prophanaque omnia, nullum boni et veri gerére discrimen, sed quoscunque collibuisset, tanquam de loco superiore percutere. Tune temerate conjuges, depullate viduz, prophanate virgines, monasteria de- molita, disturbati Clerici, verberati Levite, acti in exilium Sacerdotes, oppleta sanctis ergastula, carceres, Vincentius Lirinensis against Heresy. 13 of the world, they only amongst them all could be safe within the sanctuaries of the Catholic Faith, leaving certainly a no- table example to their posterity, how ever after, by good custom, the sound doctrine of all men ought to be preferred before the madness of one or a few. Likewise when the poison of the Arians had now infected not a little part, but well nigh the whole world, in such sort, that (almost all the Bishops of the Latin tongue deceived, partly by force, partly by fraud) men’s minds were covered as it were with a mist, what especially in so great a confusion was to be followed; then whosoever was truly a lover and a follower of Christ, by preferring ancient faith before new error, was untouched with any spot of that infection. The danger of which time doth more than abundantly shew, what calamity entereth in, when a novel doctrine is admitted. For as much as at that time not only small matters, but things of the greatest importance, were undermined. For not only alliance, kindred, friends, families, but also cities, common- wealths, provinces, countries, yea and at length the whole Roman Empire, was shaken and moved from its foundations. For when this profane novelty of the Arians, like some Bel- lona or Fury, having first taken captive the Emperor, after- ward subdued all the high places of the palace to her new laws, she never ceased after that to trouble and confound all things private and public, holy and not holy, making no dis- tinction of good and truth, but as it were from an high place did strike all at her pleasure. Then married women were defiled, widows spoiled, virgins violated, abbeys demolished, Clergymen violently expelled, Levites [Deacons] beaten, Priests banished, dungeons, prisons, mines, filled with holy 14 Vincentii Lirinensts adversus Hereses. metalla: quorum pars maxima interdictis urbibus pro- trusi atque extorres, inter deserta, speluncas, feras, saxa, nuditate, fame, siti, affecti, contriti, et tabefacti sunt. Atui hee omnia nunquid ullam aliam ob cau- sam, nisi utique dum pro ccelesti dogmate humane su- perstitiones introducuntur : dum bene fundata anti- quitas scelesta novitate subruitur, dum superiorum instituta violantur, dum rescinduntur scita patrum: dum convelluntur definita majorum: dum sese intra sacrate atque incorrupte vetustatis castissimos limites prophane ac novelle curiositatis libido non continet ? CAPE: SEQUENDI SUNT NOBIS MARTYRES, QUOS DEFENSIONE FIDEI MAJORUM NULLA VIS DEPULIT. Sup forsitan odio novitatis, et amore vetustatis hee fingimus. Quisquis hoc estimat, Beato saltem credat Ambrosio, qui, in secundo ad Imperatorem Gratianum libro, acerbitatem temporis ipse deplorans, ait. ‘Sed jam satis,” inquit, “ Omnipotens Deus nostro exitio, nostroque sanguine Confessorum neces, exilia Sacer- dotum, et nefas tants impietatis eluimus. Satis cla- ruit, eos qui violaverint fidem, tutos esse non posse.” Item in tertio ejusdem operis libro: ‘ Servemus igi- tur,” inquit, ‘‘ preecepta majorum, nec hereditaria sig- nacula ausi rudis temeritate violemus. Librum signa- tum illum propheticum non seniores, non potestates, non Angeli, non Archangeli aperire ausi sunt: soli Christo explanandi ejus praerogativa servata est. Li- brum sacerdotalem quis nostrum dissignare audeat, Vincentvus Lirinensis against Heresy. 15 men, of which the greater part banished the cities, exiled, and homeless, pined, suffered, and consumed away amongst deserts, caves, wild beasts, and rocks, with nakedness, thirst, and hunger. And all this misery had it any other beginning but because human superstitions are admitted for heavenly doctrine, well-grounded antiquity subverted by wicked no- velty, whilst the institutions of those before us are violated, our fathers’ ordinances repealed, the decisions of our ances- tors abrogated, while the licentious liberty of profane and novel curiosity, keeps not itself within the most chaste limits of sacred and sound antiquity ? CHAPTER. Y. WE ARE TO FOLLOW THOSE MARTYRS, WHOM NO FORCE COULD REMOVE FROM DEFENDING THEIR ANCESTORS’ FAITH. But perhaps we devise all this of hatred to novelty, and affection to antiquity? Who so thinketh, at least let him give credit to blessed Ambrose, who in his second book to Gratian the Emperor ¢, himself bewailing the bitterness of that time, saith thus: “But now, O Almighty God, (quoth he,) we have sufficiently washed and purged with our ruin and blood the death of Confessors, the banishment of Priests, and the wickedness of so great impiety; it hath manifestly appeared that they cannot be safe which have violated and forsaken their faith.’ Likewise in his third book of the same work‘. “Let us therefore (quoth he) keep the pre- cepts of our elders, and not with temerity of rude presump- tion violate those seals descending to us by inheritance. None durst open that prophetical book close sealed, not the elders, not the powers, not the Angels, not the Archangels : to explicate and interpret that book was a prerogative only reserved to Christ. The priestly book sealed by Confessors, © De Fide, b. ii. c. 4. At OF 16 Vineentui Lirinensis adversus Hereses. signatum a Confessoribus, et muitorum jam Martyrio consecratum ? Quem qui dissignare coacti sunt, postea tamen damnata fraude signarunt, qui violare non ausi sunt, Confessores et Martyres exstiterunt. Quomodo fidem eorum possumus denegare, quorum victoriam predicamus?” Predicamus, inquam O venerande Ambrosi, predicamus plane, laudantesque miramur. Nam quis ille tam demens est, qui eos, etsi adsequi non evaleat, non exoptet sequi? quos a defensione fidei majorum nulla vis depulit? non mine, non blandi- menta, non vita, non mors, non palatium, non satel- lites, non imperator, non imperium, non homines, non demones: quos, inquam, pro religiose vetustatis te- nacitate tanto munere Dominus dignos judicavit, ut per eos prostratas repararet Ecclesias, extinctos spiri- tales populos vivificaret, dejectas Sacerdotum coronas reponeret, nefarias illas novelle impietatis non literas, sed lituras, infuso czelitus Episcopis fidelium lachryma- rum fonte deleret : universum postremo jam pene mun- dum seeva repentinee hereseos tempestate perculsum, ad antiquam fidem a novella perfidia: ad antiquam sanitatem, a novitatis vesania: ad antiquam lucem, a novitatis coecitate revocaret. Sed in hac divina quadam confessorum virtute, illud etiam est nobis vel maxime considerandum, quod tune apud ipsam Kcclesiz vetustatem non partis alicujus sed universitatis ab lis est suscepta defensio; neque enim fas erat, ut tanti ac tales viri unius, aut duorum hominum errabundas, sibique ipsis contrarias suspi- ciones tam magno molimine adsererent, aut vero pro alicujus provinciole temeraria quadam conspiratione Vincentius Lirinensis against Heresy. 17 and by this time consecrated with the death of many Mar- tyrs, which of us dare presume to unseal? which book such as were compelled to unseal, notwithstanding afterward, when the fraud was condemned, they sealed again; they which durst not violate or touch it became Confessors and Mar- tyrs; how can they deny their faith, whose victory we so praise and commend?” We commend them, I say, O vener- able Ambrose, we surely commend them, and with praises admire them. For who is so senseless that, although he cannot arrive to that perfection, desireth not yet to imitate them whom no force could then remove from defending their ancestors’ faith: not threatening, not flattering, not life, not death, not the court, not the guard, not the emperor, not the whole empire, not men, not devils; those, I say, whom for maintenance of religious antiquity, our Lord vouchsafed of so high and so great a grace, that by them He would repair the overthrown Churches, reanimate nations spiritually dead, restore the fallen crowns of Priests, blot out and wash away with a fountain of faithful tears (sent from above into the hearts of the Bishops) those wicked, not books, but blots of new impiety, finally restore now almost the whole world (shaken with the cruel tempest of heresy suddenly arisen) to ancient fidelity from new perfidy, to old soberness from new madness, to ancient light from new darkness. But in this divine virtue which they shewed in the confession of their faith this thing is especially of us to be noted, that then in that very antiquity of the Church they took upon them the defence not of any one part, but of the whole. For it was not lawful that such excellent and famous men should maintain and defend with so great might and main the erro- neous suspicions, and those contrary each to other, of one or two men ; or should stand in contention for some rash con- spiracy of some small province; but they did choose, follow- C 18 Vincentic Lirinensis adversus Hereses. certarent: sed omnium sanctz Ecclesie Sacerdotum, Apostolice et Catholics veritatis heredum Decreta et Definita sectantes, maluerunt semetipsos, quam vetuste universitatis fidem prodere. Unde et ad tantam glo- riam pervenire meruerunt, ut non solum confessores, verum etiam confessorum principes jure meritoque ha- beantur. CAs sea Le QUO QUISQUE RELIGIOSIOR EST, EO PROMPTIUS NOVELLIS ADINVENTIONIBUS CONTRAIT: UNDE MAGNO STUDIO S. STEPHANUS PAPA RESTITIT ITERATIONI BAPTISMATIS, Maenvm hoc igitur eorundem beatorum exemplum : planeque divinum, et veris quibusque Catholicis inde- fessa meditatione recolendum: qui in modum septem- plicis candelabri, septena Sancti Spiritus luce radi- antes, clarissimam posteris formulam pramonstrarunt, quonam modo deinceps per singula queque errorum vaniloquia, sacrate vetustatis auctoritate, prophane novitatis conteratur audacia. Neque hoc sane novum: siquidem mos iste semper in Ecclesia viguit, ut quo quisque foret religiosior, eo promptius novellis adinventionibus contrairet. Exem- plis talibus plena sunt omnia. Sed ne longum fiat, unum aliquod, et hoc ab Apostolica potissimum sede sumemus: ut omnes luce clarius videant, beatorum Apostolorum beata successio quanta vi semper, quanto studio, quanta contentione defenderit susceptee semel religionis integritatem. Quondam igitur venerabilis memorize Agrippinus Carthaginensis Episcopus, pri- mus omnium mortalium contra Divinum Canonem, con- Vincentius Lirinensis against Heresy. 19 ing the Canons and Decrees of all the Priests of Holy Church, the heirs of Apostolic and Catholic truth, rather to betray themselves than the universal ancient faith. For which fact of theirs they merited so great glory, that they are accounted not only confessors, but also justly and worthily the princes of all confessors. CIEA E TiEhe Viz THE MORE RELIGIOUS A MAN IS, THE MORE READILY DOES HE RESIST NOVEL INVENTIONS : WHEREFORE WITH GREAT ZEAL DID POPE STEPHEN RESIST REBAPTIZATION. Great therefore and surely divine was the example of these same blessed Confessors, and of every true Catholic con- tinually to be remembered; who like the seven-branched candlestick, shining with the sevenfold light of the Holy Ghost, shewed beforehand unto all posterity a most notable example; how afterwards in each foolish and vain error, the boldness of profane novelty was to be repressed with autho- rity of sacred antiquity. Neither is this any new thing, seeing that this hath ever been usual in the Church, that the more religious a man hath been, the more readily hath he always resisted novel inven- tions: examples whereof every where are plentiful, but for brevity’s sake I will only make choice of some one, which shall be taken from the Apostolic See, by which all men may see most plainly with what force always, what zeal, what endeavour, the blessed succession of the blessed Apostles have defended the integrity of that religion, which they once received. Therefore in times past Agrippinus of venerable memory, Bishop of Carthage, was the first of all mortal men to maintain this assertion against the Divine Scripture, 20 Vincentit Lirinensis adversus Hereses. tra universalis Ecclesie regulam, contra sensum om- nium consacerdotum, contra morem atque instituta majorum rebaptizandum esse censebat. Que pre- sumptio tantum mali invexit, ut non solum heereticis omnibus formam sacrilegii, sed etiam quibusdam Catho- licis occasionem prebuerit erroris. Cum ergo undique ad novitatem rei cuncti reclamarent, atque ommes qua- quaversum Sacerdotes pro suo quisque studio renite- rentur, tunc beate memorize Papa Stephanus, Apos- tolicee sedis Antistes, cum ceteris quidem collegis suis, sed tamen pre ceteris restitit: dignum, ut opinor, existimans, si reliquos omnes tantum fidei devotione vinceret, quantum loci auctoritate superabat. Denique in Epistola, que tune ad Africam missa est, his verbis sanxit, ‘‘nihil novandum, nisi quod traditum est.” Intelligebat etenim vir sanctus, et prudens, nihil aliud rationem pietatis admittere, nisi ut omnia, qua fide a patribus suscepta forent, eadem fide filiis consigna- rentur: nosque religionem, non qua vellemus ducere, sed potius qua illa duceret, sequi oportere : idque esse proprium Christiane modestie et gravitatis, non sua posteris tradere, sed a majoribus accepta servare. Quis ergo tunc universi negotii exitus? quis utique nisi usitatus et solitus? Retenta est scilicet antiquitas, explosa novitas. Sed forte tunc ipsi novitie: adinventioni patrocinia defuerunt. Imo vero tanta vis ingenii adfuit, tanta eloquenticze flumina, tantus adsertorum numerus, tanta * , { ee ee ae Vincentius Lirinensis against Heresy. 21 against the rule of the universal Church, against the mind of all the Priests of his time, against the custom and tra- dition of his forefathers, that rebaptization was to be prac- tised. Which presumption of his procured so great hurt to the Church, that not only it gave all heretics a pattern of sacrilege, but also ministered occasion of error to some Ca- tholics. When therefore every where all men exclaimed against the novelty of the doctrine, and all Priests in all places, each one according to his zeal, did oppose; then Pope Stephen of blessed memory, Bishop of the Apostolic See, resisted in common indeed with the rest of his fellow Bishops, but yet more than the rest, thinking it as I suppose reason so much to excel all other in devotion towards the faith, as he was superior to them in authority of places. To conclude, in his Epistle which then was sent to Africa, he decreed the same in these words. ‘That nothing was to be innovated, but that which came by tradition ought to be observed.” For that holy and prudent man knew well, that the nature-of piety could admit nothing else, but only to de- liver to our children all things with the same fidelity with which we received them of our forefathers, and that we ought to follow religion whither it doth lead us, and not to lead re- ligion whither it pleases us, and that it is proper to Christian modesty and gravity, not to leave unto posterity our own inventions, but to keep that which our predecessors left us. What therefore was the end of that whole business? what else but that, which is common and usual, to wit, antiquity was retained, novelty exploded ? But perhaps that very invention of novelty lacked patrons and defenders? To which I say on the contrary, that it had such pregnant wits, such flow of eloquence, such number of % Loci auctoritate may mean the dignity of his place or office, but perhaps rather the influence resulting from the pre-eminence of Rome, the place of which he was Bishop. 922 Vincentit Lirinensis adversus Hereses. veri similitudo, tanta divine legis oracula, sed plane novo ac malo more intellecta, ut mihi omnis ista con- spiratio nullo modo destrui potuisse videatur, nisi sola tanti moliminis causa ipsa illa suscepta, ipsa defensa, ipsa laudata novitatis professio destituisset. Quid post- remo ipsius Africani Concilii sive Decreti que vires? donante Deo, nulla, sed universa, tanquam fabule, tanquam somnia, tanquam superflua abolita, antiquata, calcata sunt. Et o rerum mira conversio! Auctores ejusdem opi- nionis, Catholici: consectatores vero Heeretici, judi- cantur. Absolvuntur magistri, condemnantur discipuli, conscriptores librorum filii regni erunt, assertores vero gehenna suscipiet. Nam quis ille tam demens est, qui illud Sanctorum omnium, et Episcoporum, et Mar- tyrum lumen, beatissimum Cyprianum, cum ceteris collegis suis in eternum dubitet regnaturum esse cum Christo? Aut quis contra tam sacrilegus, qui Dona- tistas et cecteras pestes, que illius auctoritate Concili rebaptizare se jactitant, in sempiternum neget arsuros esse cum diabolo? CAPO Vit HARETICI, UT FILIT CHAM, LIBENTER SANCTORUM VIRORUM ERRATA PRODUNT ET PAULO OBSCURIUS DICTA PRO SE CITANT. SOLLICITE CAVENDI SUNT II, QUI FIDEM IM- MUTARE AUDENT. Qvop quidem mihi divinitus videtur promulgatum esse judicium, propter eorum maxime fraudulentiam, qui cum sub alieno nomine heresin concinnare machi- nentur, captant plerumque veteris cujuspiam yirl scripta ee ee Vinecentius Lirinensis against Heresy. 23 defenders, such show of truth, such testimonies of divine Scripture, (but understood evidently after a new and naughty fashion,) that all that conspiracy and schism should have seemed unto me invincible, had not the sole cause of such turmoil, the very profession of novelty itself, so taken in hand, so defended, so recommended, left it without support. To conclude, what force had the Council or Decree of Africa? By God’s providence none, but all was abolished, disannulled, abrogated, as dreams, as fables, as superfluous. And, O strange change of the world! the authors of that opinion are judged to be Catholics, but the followers of the same, Heretics; the masters discharged, the scholars con- demned; the writers of those books shall be children of the kingdom, but hell shall receive their maintainers. For who is so mad as to doubt but that that light of all Saints, Bishops, and Martyrs, the most blessed Cyprian, with the rest of his companions, shall reign with Christ for ever? And contrariwise, who is so profane as to deny that the Donatists, and such other pests, which vaunt that they do practise rebaptization by the authority of that Council, shall burn for ever with the devil? GHAR TE Ray Le HERETICS, SUCH AS THE SONS OF CHAM, WHO WILFULLY BETRAY THE FAULTS OF HOLY MEN, AND QUOTE THEIR WRITINGS, WHICH MAY BE SOMEWHAT OBSCURE, AS IF THEY WERE IN THEIR FAVOUR. ESPECIALLY MUST WE BEWARE OF THOSE WHO DARE TO CHANGE THEIR FAITH. WuicH judgment in mine opinion seemeth to have come from God for their fraudulent dealings especially, who, en- deavouring under the cloak of another man’s name cunningly to frame an heresy, commonly lay hold of some rather darkly- expressed writings of one ancient Father or other, which by 24 Vincentit Lirinensis adversus Hareses. paulo involutius edita, que pro ipsa sui obscuritate dog- mati suo quasi congruant: ut illud nescio quid, quod- cunque proferunt, neque primi, neque soli sentire vide- antur. Quorum ego nequitiam duplici odio dignam judico: vel eo, quod hereseos venenum propinare aliis non pertimescunt: vel eo etiam, quod sancti cujusque virl memoriam tanquam sopitos jam cineres prophana manu ventilant; et que silentio sepeliri oportebat, rediviva opinione diffamant: sequentes omnino ves- tigia auctoris sui Cham, qui nuditatem venerandi Noe, non modo operire neglexit, verum quoque irridendam ceteris enunciavit. Unde tantam lese pletatis meruit offensam, ut etiam posteri ipsius peccati sui maledictis obligarentur: beatis illis fratribus multum longeque dissimilis, qui nuditatem ipsam reverendi patris, neque suis temerare oculis, neque alienis patere voluerunt, sed aversi, ut scribitur, texerunt eum: quod est, erratum sancti viri nec adprobasse, nec prodidisse: atque id- circo beata in posteros benedictione donati sunt. Sed ad propositum redeamus. Magno igitur metu nobis immutate fidei, ac teme- rate: religionis piaculum pertimescendum est, a quo nos non solum constitutionis ecclesiasticee disciplina, sed etiam censura Apostolice deterret auctoritatis. Scitum etenim cunctis est, quam graviter, quam se- vere, quam vehementer invehatur in quosdam B. Apos- tolus Paulus, qui ‘‘ mira levitate nimium cito translati fuerant ab co, qui eos vocaverat in gratiam Christi; in aliud Evangelium; quod non est aliud.”” Qui “coa- cervarant sibi magistros ad sua desideria; a veritate on —_ ee Vincentius Lirinensis against Heresy. 25 reason of the obscurity may seem as it were to make for their opinion, to the end they may be thought, whatsoever I know not what they bring forth to the world, neither to have been the first that so taught, neither alone of that opinion: whose wicked device in mine opinion is worthy of double hatred, both for that they fear not to offer their poisoned cup of heresy to others, and also because they blemish the memory of some holy man, and as it were with profane hands fan the now sleeping ashes, making that noto- rious by the revival of the opinion, which rather with silence were to be buried; following therein the steps of their father Cham, who not only neglected to cover the nakedness of venerable Noe, but also told it to others for scorn, by which fact of his he incurred so great a crime of impiety, that even his posterity was subjected to the malediction of his sin»: far, very far different in this from those his blessed brethren, who neither with their own eyes would violate the nakedness of their reverend father, nor yet leave it exposed to the sight of others, but going backward, as the holy text saith, they covered him‘: which is as much as to say, that they neither approved nor betrayed the holy man’s fault, and therefore they and their posterity were rewarded with their father’s blessing. But to return to our purpose. We have therefore very much to fear the sacrilege of a changed faith, of a violated religion, from which fault not only the discipline of the ecclesiastical decree doth restrain us, but the authority also of the Apostle’s censure deterreth. For all men know how gravely, how severely, how vehemently, the blessed Apostle St. Paul inveigheth against certain, which with great levity “were so soon transferred from him that called them into the grace of Christ unto another Gospel,-which is not anothers” °“That had heaped up to themselves masters according to their own desires, averting indeed their ears h Gen. y. i Gen. ix. 23, Ie Gals iy Oy ve . 26 Vincentic Lirinensis adversus Hareses. quidem auditum avertentes, conversi vero ad fabulas:” habentes damnationem, quod “‘primam fidem irritam fecissent.”” Quos deceperant ii, de quibus ad Ro- manos fratres scribit idem Apostolus: ‘‘Rogo autem vos fratres, ut observetis eos, qui dissensiones et offen- dicula preter doctrinam, quam ipsi didicistis, faciunt, et declinate ab illis: hujusmodi enim Christo Domino non serviunt, sed suo ventri: et per dulces sermones et benedictiones seducunt corda innocentium.’? Qui intrant per domos, ‘‘et captivas ducunt mulierculas oneratas peccatis, que ducuntur variis desideriis:’’ semper discentes, et ad scientiam veritatis nunquam pervenientes. ‘Vaniloqui et seductores,’? qui uni- versas domos subvertunt, ‘‘docentes que non oportet turpis lucri gratia.”” Homines corrupti mente, “ re- probi circa fidem: superbi, et nihil scientes: sed lan- guentes circa queestiones et pugnas verborum,” qui veritate privati sunt, ‘‘existimantes questum esse pie- tatem:’’ simul autem et otiosi discunt circumire do- mos, non solum autem otiosi, sed et verbosi, et curiosi, loquentes que non oportet; qui bonam conscientiam repellentes, ‘‘circa fidem naufragaverunt;” quorum prophana vaniloquia ‘‘multum proficiunt ad impietatem, ef sermo eorum ut cancer serpit.”” Bene autem, quod de iis item scribitur: ‘sed ultra non proficient: insi- pientia enim eorum manifesta erit omnibus, sicut et illorum fuit.” Vineentius Lirinensis against Heresy. 27 from truth, but being converted to fables * :” ‘having damna- tion, because they have made void their first faith'.’” Whom those men had deceived, of whom the same Apostle, in his Epistle to the Roman brethren, thus writeth: “I beseech you, brethren, to mark them that make dissensions and scandals contrary to the doctrine which you have learned, and avoid them, for such do not serve Christ our Lord, but’ their own belly: and by sweet speeches and benedictions seduce the hearts of innocents™.” ‘‘ That enter into houses, and lead captive silly women laden with sins, which are led away with divers desires, always learning, and never attain- ing to the knowledge of truth".” ‘Vain speakers and se- ducers, who subvert whole houses, teaching the things they ought not for filthy lucre*.” ‘Men corrupt in their mind, reprobates concerning the faith.” ‘Proud, and knowing nothing, but languishing about questions and strife of words, that are deprived of the truth, that esteem gain to be piety %.” ** And withal idle they learn to go from house to house, not only idle, but also full of words and curious, speaking things which they ought not™.” “ Which rejecting a good conscience have made shipwreck about the faith*:” whose “ profane speeches do grow much to impiety, and their speech spread- eth as a cankert’ But that is also worth the noting which is written of them: ‘But they shall prosper no further, but their folly shall be manifest to all, as theirs also was *.” k 2 Tim. iv. 3, 4, 11 Tim. v. 12. m Rom, xvi. 17, 18, a OV Tims iit 65.76 o Tit. i 10, 11, p 2 Tim. iii. 8, qa 1 Tim. vi. 4, 5. r 1 Tim. v. 13. * ] Tim. i. 19, * 2 Tim, ii, 16. « 2 Tim, iii, 9. 28 Vincentit Lirinensis adversus Hereses. Caer UT Vie EXPONUNTUR VERBA S, PAULI AD GAL. I. 8. Cum ergo tales quidam circumeuntes provincias et civitates, atque errores venalitios circumferendo etiam ad Galatas devenissent: cumque his auditis Galatee “nausea quadam veritatis adfecti, Apostolicee Catholi- ceeque doctrine manna revomentes, heretice novitatis sordibus oblectarentur, ita sese Apostolic potestatis exseruit auctoritas, ut summa cum severitate decer- neret: sed “‘licet aut nos,” inquit, ‘‘aut angelus de colo evangelizet vobis, preterquam quod evange- lizavimus; anathema sit.” Quid est, quod ait, ‘Sed licet nos?’”? Our non potius, ‘‘Sed licet ego?” Hoe est, Etiamsi Petrus, etiamsi Andreas, etiamsi Jo- hannes, etiamsi postremo omnis Apostolorum chorus evangelizet vobis, praterquam quod evangelizavimus, anathema sit. Tremenda districtio; propter adserendam prime fidei tenacitatem, nec sibi, nec ceteris coapos- tolis pepercisse. Parum est. ‘‘Etiamsi angelus,” in- quit, ‘‘de ccelo evangelizet vobis, preeterquam quod evangelizavimus: anathema sit.” Non suffecerat ad custodiam tradite semel fidei, humans conditionis com- memorasse naturam, nisi angelicam quoque excellentiam comprehendisset. ‘‘ Licet nos,’’ inquit, ‘‘aut angelus de ccelo.”” Non quia sancti coelestesque angeli peccare jam possint, sed hoc est quod dicit: Si etiam, inquit, fiat quod non potest fieri; quisquis ille traditam semel fidem mutare tentaverit: anathema sit. Sed heee forsitan perfunctorie prelocutus est, et hu- mano potius effudit impetu, quam divina ratione de- Vincentius Lirinensis against Heresy. 29 CHAE The ViLit EXPOSITION OF THE WORDS OF ST. PAUL’S EPISTLE TO THE GALATIANS, CHAP. I. VER. 8. Wuen therefore such kind of men, wandering up and down through provinces and cities to set their errors to sale, came also unto the Galatians, and these after they had heard them were delighted with the filthy drugs of heretical novelty, loathing the truth, and casting up again the heavenly manna of the Apostolic and Catholic doctrine: the authority of his Apostolic office so puts itself forth as to decree very severely in this sort. “ But although (quoth he) we or an angel from heaven evangelize unto you beside that which we have evan- gelized, be he anathema’.” What meaneth this that he saith, “ But although we?” why did he not rather say, “ But although I?” that is to say, Although Peter, although An- drew, although John, yea finally although the whole company of the Apostles, evangelize unto you otherwise than we have evangelized, be he accursed. A terrible censure, in that for maintaining the firm hold of the first faith he spared not him- self, nor the rest his fellow Apostles. But this is a small matter: “ Although an angel from heaven (quoth he) evan- gelize unto you, beside that which we have evangelized, be he anathema,” he was not contented for keeping the faith once delivered to make mention of man’s weak nature, un- less also he included those excellent creatures the angels. * Although we (quoth he) or an angel from heaven,” not that the holy angels of heaven can now sin, but this is the meaning of that he saith: Although (quoth he) that might be which cannot be, whosoever he be that goeth about to change the faith which was once delivered, be he accursed. But peradventure he uttered those words slightly, and cast them forth rather of human affection than decreed them by v Gal. i. 8. 30 Vincentir Lirinensts adversus Hereses. crevit. Absit. Sequitur enim, et hoc ipsum ingenti molimine iterate insinuationis inculcat: “Sicut pre- diximus,” inquit, ‘et nunc iterum dico: si quis vobis evangelizaverit preeterquam quod accepistis, anathema sit.”’ Non dixit, Si quis vobis adnunciaverit, preeter- quam quod accepistis, benedictus sit, laudetur, reci- piatur: sed anathema sit, inquit, id est, separatus, segregatus, exclusus, ne unius ovis dirum contagium, innoxium gregem Christi venenata permixtione con- taminet ". CASE UAT ATX QUZ GALATIS PRHCEPTA SUNT, AD OMNES SPECTANT. Sep forsitan Galatis ista tantum precepta sunt. Ergo et illa solis Galatis imperata sunt, quee in ejus- dem epistole sequentibus commemorantur : qualia sunt hee: ‘Si vivimus Spiritu, Spiritu et ambulemus. Non efficiamur inanis glorie cupidi; invicem provocantes, invicem invidentes.”’ Et reliqua. - Quod si absurdum est, et omnibus ex equo imperata sunt, restat, ut sicut heec morum mandata, ita etiam illa, que de fide cauta sunt, omnes pari modo comprehendant. Et sicuti nemini licet invicem provocare, aut invidere invicem, ita nemini liceat preter id quod Kecclesia Ca- tholica usquequaque evangelizat accipere. Aut forsitan tunc jubebatur, si quis adnunciasset, preeterquam quod annunciatum fuerat, anathematizari: nunc vero jam non jubetur. Ergo et illud quod item ibi ait: “ Dico autem, Spiritu ambulate, et desiderium carnis non per- Vincentius Lirinensis against Heresy. 31 divine direction. God forbid: for it followeth, and that urged with great earnestness of repeated inculcation, “As I have foretold you (quoth he), and now again I tell you, If any evangelize unto you beside that which you have received, be he anathema.” He said not, If any man preach unto you be- side that which you have received, let him be blessed, let him be commended, let him be received, but let him be anathema, that is, separated, thrust out, excluded, lest the cruel infec- tion of one sheep with his poisoned company corrupt the sound flock of Christ. CHAPTER IX. THE COMMANDMENTS GIVEN TO THE GALATIANS APPER- TAIN TO ALL MEN. Bur peradventure this was given in commandment only to the Galatians : then likewise were these precepts commanded only to the Galatians, which follow in the same Epistle, to wit, “ If we live in the Spirit, in the Spirit also let us walk, let us not be made desirous of vain-glory, provoking one another, envying one another *,” and such like; which if it be absurd to say, and these were indifferently commanded to all, then certain it is, that as these precepts touching manners, so do likewise those cautions concerning faith and doctrine, comprehend all. And therefore as it is not lawful for any to provoke one another, to envy one another, even so it is unlawful for any to receive any thing at variance with that, which the Catholic Church every where teacheth. Or haply then it was commanded to anathematize him that preached any otherwise than before had been preached, and now it is not commanded; then was that likewise which is there said, “ But, I say, walk in the Spirit, and you shall not x Gal. vy. 25, 26, 32 Vincentii Lirinensis adversus Hereses. ficietis,” tune tantum jubebatur, modo vero jam non jubetur. Quod si impium pariter et perniciosum est ita credere, necessario sequitur, ut sicut hee cunctis eetatibus observanda sunt, ita illa quoque, que de non mutanda fide sancita sunt, cunctis statibus imperata sint: adnunciare ergo aliquid Christianis Catholicis, preter id quod acceperunt, nunquam licuit, nusquam licet, nunquam licebit: et anathematizare eos qui ad- nuncient aliquid, preeterquam quod semel acceptum est, nunquam non oportuit, nusquam non oportet, nun- quam non oportebit. Quz cum ita sint, estne aliquis vel tant audacie, qui preter id quod apud Ecclesiam adnunciatum est, adnunciet: vel tante levitatis, qui preter id, quod ab Ecclesia accepit, accipiat ? Clamat; et repetendo clamat, et omnibus, et semper, et ubique per literas suas clamat ille, ille vas electionis, ille ma- gister gentium, ille Apostolorum tuba, ille terrarum praco, ille ccelorum conscius, ut si quis novum dogma adnunciaverit, anathematizetur. Et contra reclamant rane quedam, et cyniphes, et musce moriture, quales sunt Pelagiani, et hoc Catholicis: nobis, inquiunt, auctoribus, nobis principibus, nobis expositoribus dam- nate que tenebatis, tenete que damnabatis, rejicite antiquam fidem, paterna instituta, majorum deposita, et recipite, Quenam illa tandem? MHorreo dicere: sunt enim tam superba, ut mihi non modo adfirmari, sed ne refelli quidem sine aliquo piaculo posse vi- deantur. a a a a Teeter Vincentius Lirinensis against Heresy. 33 fulfil the desires of the flesh,” then only commanded, but now is not; but if it be impious and dangerous so to be- lieve, then of necessity it followeth, that as these precepts are to be kept of all ages, so likewise those which are set down against changing of faith are commanded to all ages : wherefore to preach unto Christian Catholic men beside that which they have received never was lawful, nowhere is law- ful, nor ever shall be lawful. And, on the contrary, to call those Anathema, which teach otherwise than once hath been received, was never otherwise than needful, is everywhere needful, and ever shall be needful. Which being so, is there any man either so bold that dare teach that which in the Church hath not been taught, or of such levity that will receive aught beside that which he hath received of the Church? He crieth out, and again and again crieth out in his epistles to all men, to all times, to all places,—that vessel of election, that master of the Gentiles, that trumpet of the Apostles, that herald of the earth, that seer of the things of heaven,—that whosoever preacheth a new doctrine is to be accursed. And on the contrary part, certain frogs, corruptible gnats and flies, such as the Pelagians be, reclaim, and that to Catholics; we being your authors, (quoth they,) we being your leaders, we being your interpreters, condemn that which before you did hold, hold that which before you condemned. Cast away your old faith, your forefathers’ laws, your elders’ trust committed to you, and receive, after all, what things? I tremble to utter them, for so proud and presumptuous are they, that not only methinks could they not be maintained, but scarce even refuted without some pollution. 34 Vincentic Lirinensis adversus Hereses. CAP UT CUR SPE DIVINITUS MAGNI VIRI RERUM NOVARUM IN ECCLESIA FIERI AUCTORES SINANTUR. Sep dicet aliquis, Cur ergo persepe divinitus si- nuntur excellentes queedam persone in Ecclesia con- stitutee res novas Catholicis adnunciare? Recta in- terrogatio, et digna que diligentius atque uberius pertractetur: cui tamen non ingenio proprio, sed di- vinee legis auctoritate, Ecclesiastici magisterii docu- mento satisfaciendum est. Audiamus ergo sanctum Moysen, et ipse nos doceat, cur docti viri, et qui prop- ter scientize gratiam ab Apostolo etiam prophet nun- cupantur, proferre interdum permittantur nova dog- mata, que vetus Testamentum allegorico sermone deos alienos appellare consuevit; eo quod scilicet ita ab hereticis ipsorum opiniones, sicut a gentilibus dii sui observentur. Scribit ergo in Deuteronomio beatus Moyses: ‘‘Si surrexerit,” inquit, ‘‘in medio tui pro- pheta, aut qui somnium se vidisse dicat,’”’ id est, ma- gister in Ecclesia constitutus, quem discipuli vel audi- tores sui ex aliqua revelatione docere arbitrentur. Quid deinde? ‘‘Et predixerit,” inquit, ‘“‘signum atque portentum, et evenerit quod locutus est.” Magnus profecto, nescio quis significatur magister, et tantz scientie, qui sectatoribus propriis non solum que hu- mana sunt nosse, verum etiam que supra hominem sunt preenoscere posse videatur, quales fere discipuli sui jactitant fuisse Valentinum, Donatum, Photinum, Apollinarem, ceterosque ejusmodi. Quid postea? “ Et kak he Vincentius Lirinensis against Heresy. 35 CHAE PER. xX. WHY OFTENTIMES EXCELLENT MEN ARE PERMITTED BY GOD TO BE THE AUTHORS OF NOVEL DOCTRINES IN THE CHURCH. But some man will say, Why then doth God very often permit certain notable and excellent men in the Church to preach unto Catholics new doctrines? A very good ques- tion, and such as deserveth a more diligent and ample dis- course; unto which notwithstanding a sufficient answer shall be given, not out of mine own head, but by the authority of God’s law, and the doctrine of a notable master in the Church ; let us then hear holy Moses; let him give us the reason why learned men, and such as for their great gift of knowledge are called of the Apostle even prophets, be some- times permitted to preach new doctrine, which the Old Tes- tament often allegorically calleth strange gods, because their opinions are so observed and honoured of heretics, as their gods were of the Gentiles: thus then writeth blessed Moses in Deuteronomy ¥: “If there shall arise (quoth he) in the midst of thee a prophet, or one which saith he hath seen a dream,” that is, some master placed in the Church, whose disciples or followers suppose him to teach by some revela- tion from God: what then? “and shall foretel (quoth he) some sign or miracle, and that shall happen which he hath said :” some great master is here surely meant, and one of so deep knowledge, who may seem to his followers not only to know things human, but also to foresee things far above man’s reach, as the scholars for the most part of Valentinus, Donatus, Photinus, Apollinaris, and such like, do brag that y Deut. xiii. 1, 2, . omer Sa 36 Vineentit Lirinensis adversus Hereses. dixerit,’’ inquit, ‘‘tibi, Eamus et sequamur deos alienos, quos ignoras, et serviamus eis.” Qui sunt dii alieni, nisi errores extranei, quos ignorabas, id est novi et inauditi? Et serviamus eis, id est, credamus eis, sequamur eos. Quid ad extremum? ‘Non au- dies,” inquit, ‘‘ verba prophetee illius, aut somniatoris.” Et, quare, oro te, a Deo non prohibetur doceri, quod a Deo prohibetur audiri? ‘“ Quia,’’ inquit, ‘‘tentat vos Dominus Deus vester, ut palam fiat utrum diligatis eum an non, in toto corde, et in tota anima vestra.” Luce clarius aperta causa est, cur interdum divina Providentia quosdam Ecclesiarum magistros, nova que- dam dogmata pradicare patiatur: ‘‘ Ut tentet vos,” inquit, ‘“‘ Dominus Deus vester.’’? Et profecto magna tentatio est, cum ille quem tu prophetam, quem pro- phetarum discipulum, quem doctorem et adsertorem veritatis putes, quem summa veneratione et amore com- plexus sis, is subito latenter noxios subinducat errores, quos nec cito deprehendere valeas, dum antiqui magis- terii duceris praejudicio; nec facile damnare fas ducas, . dum magistri veteris prepediris affectu. CA PUT Aer. QUA MOYSI VERBIS ASSERTA SUNT ECCLESIASTICIS CONFIRMANTUR EXEMPLIS. Hic forsitan efflagitet aliquis, ut ea quee sancti Moysi verbis adserta sunt, ecclesiasticis aliquibus demonstren- tur exemplis. Aqua expostulatio, nec diu differenda. i Nam ut a proximis et manifestis incipiam, qualem Vincentius Lirinensis against Heresy. 37 their masters were. What followeth? ‘And shall (quoth he) say unto thee, Let us go and follow strange gods, which thou knowest not, and let us serve them.” What is meant by ‘‘ strange gods,” but foreign errors; “which thou knewest not,” that is, new and never heard of before; “and let us serve them,” that is, believe them, follow them. What finally? ‘Thou shalt not (quoth he) hear the words of that prophet or dreamer.” And why, I pray you, is not that forbidden by God to be taught, which is by God forbidden to be heard? “ Because (quoth he) the Lord your God doth tempt you, that it may appear whether you love Him or no, in your whole heart, and in your whole soul.” The reason then is made more clear than day, why the providence of God doth sometime suffer certain teachers and masters of the Churches to preach certain new opinions, that “your Lord God (quoth he) may tempt you.” And surely a great temp- tation it is, whenas he whom you think a prophet, a disciple of the prophets, whom you esteem a doctor and maintainer of the truth, whom you have highly reverenced, and most entirely loved, when he suddenly and privily bringeth in per- nicious errors, which neither you can quickly spy, led away with prejudice of your old teacher, nor can easily bring your mind to condemn, hindered with love to your old master. CTA PANE R: XT; WHAT WAS AVOUCHED BY THE WORDS OF MOSES ARE CONFIRMED BY ECCLESIASTICAL EXAMPLES, HERE some man haply doth earnestly desire to see that proved by some ecclesiastical examples, which by the words of holy Moses hath already been avouched. The demand is just, and need not long be deferred. For to begin with those - which are yet fresh in memory, and most generally known, 38 Vineentit Lirinensis adversus Hereses. fuisse nuper tentationem putamus, cum infelix ille Nestorius subito ex ove conversus in lupum, gregem Christi lacerare ccepisset; cum eum hi ipsi qui rode- bantur, ex magna adhuc parte ovem crederent, ideoque morsibus ejus magis paterent? Nam quis eum facile errare arbitraretur, quem tanto imperii judicio elec- tum, tanto sacerdotum studio prosecutum videret, qui cum magno sanctorum amore, summo populi favore celebraretur, quotidie palam divina tractabat eloquia, et noxios quosque Judeorum et gentilium confutabat errores. Quo tandem iste modo non cuivis fidem fa- ceret, se recta docere, recta preedicare, recta sentire ? Qui ut uni heresi sue aditum patefaceret, cunctarum heereseén blasphemias insectabatur. Sed hoc erat illud quod Moyses ait: ‘‘Tentat vos Dominus Deus vester, si diligatis eum, an non.” Et ut Nestorium preter- eamus, in quo plus semper admirationis, quam utilita- tis, plus fame, quam experientie fuit: quem opinione vulgi aliquamdiu magnum humana magis fecerat gra- tia, quam divina: eos potius commemoremus, qui mul- tis profectibus, multaque industria preediti, non parve tentationi Catholicis hominibus extiterunt: velut apud Pannonias majorum memoria Photinus Ecclesiam Sir- mitanam tentasse memoratur. Ubi cum magno om- nium favore in sacerdotium fuisset ascitus, et ali- quandiu tanquam Catholicus administraret: subito, sicut malus ille propheta, aut somniator, quem Moyses significat, creditam sibi plebem Dei persuadere ccepit, ut sequeretur deos alienos, id est, errores extraneos ; quos antea nesciebat. Sed hoc usitatum: illud vero perniciosum, quod ad tantum nefas non mediocribus x - i Vincentius Lirinensis against Heresy. 39 What kind of temptation must we think was that of late days, when that unhappy Nestorius, suddenly from a sheep transformed into a wolf, began to devour the flock of Christ, while those which were torn still for the most part took him for a sheep, and therefore were more exposed to his teeth. For who would have easily imagined him to have erred, whom he saw to have been chosen with such judgment of the Em- pire, followed with such esteem by the clergy, who, honoured with great love of all holy men, and the highest favour of the people, daily and openly expounded the divine Scriptures, and also confuted every hurtful error of the Jews and hea- thens; how could not this man by such means easily per- suade any, that he taught aright, preached aright, believed aright, who to open the way for his own one heresy, attacked the blasphemies of all others ? But this was that which Moses saith : “The Lord your God doth tempt you, if you love Him or no.” And to pass over Nestorius, in whom was always more admiration than profit, more fame than experience, whom for some time human favour rather than divine had made great. Let us rather speak of them which, endowed with many gifts, and men of great industry, have been no small temptation to Catholics, as among the Pannonians, in our fathers’ memory, Photinus is recorded to have tempted the Church of Sirmium, in which being preferred with the liking of all men unto the dignity of priesthood, for some time he behaved himself as a Catholic. But suddenly, like that naughty prophet or dreamer of whom Moses speaketh, he began to persuade the people of God committed to his charge to follow strange gods, that is, strange errors, which before they were not acquainted with. But this is usual. That, on the other hand, was very pernicious, that he had so great 40 Vincentii Lirinensis adversus Hereses. adminiculis utebatur. Nam erat et ingenii viribus va- lens, et doctrine opibus excellens, et eloquio prepo- tens; quippe qui utroque sermone copiose et graviter disputaret et scriberet: quod monumentis librorum suorum manifestatur, quos idem partim Greco, partim Latino sermone composuit. Sed bene, quod commissze ipsi oves Christi, multum pro Catholica fide vigilantes, et caute, cito ad premonentis Moysi eloquia respexe- runt, et prophetze atque pastoris sui licet admirarentur eloquentiam, tentationem tamen non ignorarunt. Nam quem antea quasi arietem gregis sequebantur, eundem deinceps veluti lupum fugere coeperunt. Neque solum Photini, sed etiam Apollinaris exemplo istius Eccle- siastice tentationis periculum discimus, et simul ad observandee diligentius fidei custodiam commonemur. Etenim ipse auditoribus suis magnos estus, et magnas generavit angustias: quippe cum eos huc Ecclesie traheret auctoritas, huc magistri retraheret consue- tudo: cumque inter utraque nutabundi et fluctuantes, quid potius sibi seligendum foret, non expedirent. Sed forsitan ejusmodi ille vir erat, qui dignus esset facile contemni. Imo vero tantus ac talis, cui nimium cito in plurimis crederetur. Nam quid illo prestantius acumine, exercitatione, doctrina? quam multas ille heereses multis voluminibus oppresserit, quot inimicos fidei confutaverit errores, indicio est opus illud triginta non minus librorum, nobilissimum ac maximum, quo insanas Porphyrii calumnias magna probationum mole confudit. Longum est universa ipsius opera comme- morare, quibus profecto summis eedificatoribus Ecclesice ttt th fae ue lene oma Vincentius Lirinensis against Heresy. 41 helps and furtherance for the advancing of so great wicked- ness. For he was both armed with strength of wit, and well furnished with the resources of learning, and very powerful in eloquence, as one who could in either language both dis- pute and write with fluency and weight, as appeareth by the books he has left behind, which he wrote, partly in Greek, and partly in the Latin tongue. But it was well, that Christ’s sheep committed to his charge, very vigilant and careful for the Catholic faith, did speedily remember the words of Moses’ warning, and albeit they admired much the eloquence of their prophet and pastor, yet were not ignorant of the temptation. And therefore, whom they before fol- lowed as the chief leader of the flock, the same very man they from that time began to avoid as a ravening wolf. Neither do we learn only by Photinus, but also by the ex- ample of Apollinaris, the danger of this temptation of the Church, and are at the same time admonished more diligently to keep guard over our faith. For this Apollinaris caused his auditors great trouble and much anguish of mind, whilst the authority of the Church drew them one way, and the master to whom they were accustomed drew them another and contrary way, so that, wavering and tottering betwixt both, they were uncertain whether part was best to be fol- lowed. But haply he was such a one as easily deserved to be contemned. Nay he was so famous and worthy a man, as in very many things to be only too readily believed. For who surpassed him in sharpness of wit? in exercise? in learning ? How many heresies he in his many writings over- threw; how many errors against the faith he confuted ; that most notable and great work of no less than thirty books, in which with great weight of reason he confounded the frantic calumnies of Porphyrius, doth testify. It were too long to rehearse all his works, for which indeed he might have been compared to the chief builders of God’s Church, had he not 42 Vineentii Lirinensis adversus Heareses. par esse potuisset: nisi prophana illa heretics curi- ositatis libidine novum nescio quid inyenisset, quo et cunctos labores suos velut cujusdam lepre admixtione foedaret, et committeret ut doctrina ejus non tam edifi- catio quam tentatio potius Ecclesiastica diceretur. C APU OL ERRORES PHOTINI, APOLLINARIS ET NESTORII EXPONUNTUR. Hic a me forsitan deposcatur, ut horum quos supra commemoravi exponam heereses; Nestorii scilicet, Apol- linaris, ef Photini. Hoc quidem ad rem, de qua nune agimus, non attinet; propositum etenim nobis est, non singulorum errores persequi, sed paucorum exempla proferre, quibus evidenter ac perspicue demonstretur illud quod Moyses ait, quia scilicet, si quando eccle- siasticus aliquis magister, et ipse interpretandis prophe- tarum mysteriis Propheta, novi quiddam in Ecclesiam Dei tentet inducere, ad tentationem id nostram fieri providentia divina patiatur. Utile igitur fuerit in excursu, quid supra memorati heretici sentiant, breviter exponere, id est, Photinus, Apollinaris, Nestorius. Photini ergo secta hee est: dicit Deum singulum esse et solitarium, et more Ju- daico confitendum: Trinitatis plenitudinem negat, neque ullam Dei Verbi, aut ullam Spiritus Sancti putat esse personam: Christum yero hominem tantummodo solitarium adserit, cui principium adscribit ex Maria: et hoc omnimodis dogmatizat, solam nos Personam Dei Vincentius Lirinensis against Heresy. 43 in the profane licentiousness of heretical curiosity, invented I know not what new opinion, whereby he polluted all his former labours as by the infection of some leprosy, and caused his doctrine to be accounted not so much an edification as a trial of the Church. CHAPTER XItI. AN EXPOSITION OF THE ERRORS OF PHOTINUS, APOLLINARIS, AND NESTORIUS. Here some man perhaps requireth of me that 1 expound the heresies of these men above named; that is, Nestorius, Apollinaris, and Photinus. This pertaineth not to the matter whereof we now entreat, for it is not our purpose to dispute against each man’s particular error, but only to bring a few examples whence that may be plainly and clearly proved which Moses saith, namely, that if at any time any ecclesiastical doctor, yea and a very prophet for the interpreting the mysteries of the Prophets, goeth about to bring in any new thing into the Church of God, His pro- vidence doth permit it for our trial. But because it will be profitable, I will by a little digres- sion briefly set down what the forenamed heretics Photinus, Apollinaris, and Nestorius taught. This then is the heresy of Photinus: he affirmeth, that God is singular and solitary, and to be acknowledged as by the Jews, denying the fulness of the Trinity, not believing that there is any person of the Word of God, or of the Holy Ghost; he affirmeth also, that Christ was only a mere man, Who had his beginning of the Virgin Mary, teaching very earnestly that we ought to worship the Person of God the Father alone, and to 44 Vineentit Lirinensis adversus Hereses. Patris, et solum Christum hominem colere debere. Hee ergo Photinus. Apollinaris vero in unitate qui- dem Trinitatis quasi consentire se jactat, et hoc ip- sum plena fidei sanctitate: sed in Domini Incarna- tione aperta professione blasphemat. Dicit enim in ipsa Salvatoris nostri carne, aut animam humanam penitus non fuisse, aut certe talem fuisse, cui mens et ratio non esset. Sed et ipsam Domini carnem, non de sanctz Virginis Mari carne susceptam, sed de ccelo in virginem descendisse dicebat: eamque nutabundus semper et dubius, modo cowternam Deo Verbo, modo de Verbi divinitate factum predicabat. Nolebat enim in Christo esse duas substantias, unam divinam, al- teram humanam: unam ex Patre, alteram ex Matre: sed ipsam Verbi naturam putabat esse discissam : quasi aliud ejus permaneret in Deo, aliud vero versum fuisset in carnem: ut cum veritas dicat ex duabus substantiis unum esse Christum, ille contrarius veritati, ex una Christi divinitate duas asserat factas esse substantias. Hee itaque Apollinaris. Nestorius autem contrario Apollinari morbo, dum se duas in Christo substantias distinguere simulat, duas introducit repente personas: et inaudito scelere duos vult esse filios Dei, duos Christos: unum Deum, alterum hominem: unum qui ex Patre, alterum qui sit generatus ex Matre. Atque ideo asserit sanctam Mariam non Theotocon, sed Chris- totocon, esse dicendam: quia scilicet ex ea non ille Christus qui Deus, sed ille qui erat homo, natus sit. Quod si quis eum putat in literis suis unum Christum dicere, et unam Christi predicare Personam, non temere credat. Aut enim istud fallendi arte machi- . += Vincentius Lirinensis against Heresy, 45 honour Christ as man alone. ‘This then was Photinus’ opinion. Now Apollinaris vaunteth much, as though he believed indeed the unity of Trinity, and yet not even this’ with full and sound faith, but yet in the matter of our Lord’s Incarnation blasphemeth he openly and manifestly. For he saith, that our Saviour in His human body either had not man’s soul at all, or at least such a one, as was neither endued with mind nor reason; furthermore he affirmeth, that Christ?s body was not taken of the flesh of the holy Virgin Mary, but descended from heaven into the womb of the Virgin, and that, holding doubtfully and inconstantly, sometime that it was coeternal to God the Word, sometime that it was made of the divinity of the Word; for he would not admit two substances in Christ, the one divine, the other human; the one of His Father, the other of His Mother; but did think that the very nature of the Word was divided into two parts, as though the one remained in God, and the other was turned into flesh; that whereas the truth saith that there is one Christ of two substances, he contrary to the truth affirmeth, that of the one divinity of Christ were made two substances. And thus much Apollinaris. But Nestorius, sick of a con- trary disease, whilst he feigneth to be distinguishing two substances in Christ, suddenly bringeth in two persons, and with unheard-of wickedness will needs have two sons of God, two Christs, one God and another man, one be- gotten of the Father, another begotten of His Mother. And therefore he saith, that the holy Virgin Mary is not to be called the Mother of God, but the mother of Christ, because that of her was born not that Christ which is God, but that which was man. But if any man think that in his books he saith there was one Christ, and that he preached one Person of Christ, let him not rashly credit this, For that he did either of crafty policy, the rather z Another reads, ‘and this even.” 46 Vineentit Lirinensis adversus Hereses. natus est, ut per bona facilius suaderet et mala: sicut ait Apostolus, ‘‘ Per bonum mihi operatus est mortem.” Aut ergo ut diximus fraudulentiz causa quibusdam in locis scriptorum suorum unum Christum, et unam Christi Personam credere se jactitat: aut certe post partum jam Virginis ita in unum Christum duas per- hibet convenisse personas, ut tamen conceptus seu partus Virginel tempore, et aliquanto postea; duos Christos fuisse contendat; ut cum scilicet Christus homo communis primum et solitarius natus sit, et nec dum Dei Verbo Persone unitate sociatus, postea in eum adsumentis Verbi persona descenderit, et licet nunc in Dei gloria maneat adsumptus, aliquandiu tamen nihil inter illum et ceteros homines interfuisse videatur. NI ds OR a.) 8 BE DOCTRINA CATHOLICH DE TRINITATE ET INCARNATIONE LUCULENTA EXPOSITIO. Hee ergo Nestorius, Apollinaris, Photinus adversus Catholicam fidem rabidi canes latrant: Photinus, Tri- nitatem non confitendo, Apollinaris convertibilem Verbi dicendo naturam, et duas in Christo substantias non confitendo: et aut totam Christi animam, aut certe mentem atque rationem in anima denegando, et as- serendo pro sensu mentis fuisse Dei Verbum. Nestorius duos Christos aut semper esse, aut ali- quandiu fuisse adseverando. Ecclesia vero Catholica, et de Deo, et de Salvatore nostro recta sentiens, nec Vincentius Lirinensis against Heresy. 47 to deceive, that by that which is good, he might the more easily persuade that which is evil, as the Apostle saith: “By that which is good he hath wrought me death*” Wherefore either craftily, as I said, in certain places of his writings he vaunteth to believe one Person in Christ, or else he did hold that, at least after the Virgin’s delivery, two persons in such sort met in one Christ, that yet in the time of the Virgin’s conception or delivery, and for some time after, there were two Christs, and that Christ was born first like unto another man, and only was man, and not yet joined in unity of Person with the Word of God; and that afterward the Person of the Word de- scended upon Him assuming Him to Himself; and although He being thus assumed now remain in the glory of God, yet there seemeth to have been for some time no difference betwixt Him and other men. CHAPTER XIil. A QLEAR EXPOSITION OF THE CATHOLIC DOCTRINE OF THE TRINITY AND OF THE INCARNATION. Tuus then Nestorius, Apollinaris, Photinus, like mad dogs, barked against the Catholic faith: Photinus, not con- fessing the Trinity; Apollinaris, maintaining the nature of the Word convertible, and not confessing two substances in Christ; denying also either the whole soul of Christ, or at least in His soul denying mind and reason, asserting that the Word of God was instead of the intelligence of mind, Nestorius, by defending that there were either always, or at some time, two Christs. But the Catholic Church, believing aright both of God and of our Saviour, neither @ Rom, vii. 13. 48 Vineentit Lirinensis adversus Hereses. in Trinitatis mysterium, nec in Christi Incarnationem blasphemat: nam et unam Divinitatem in Trinitatis plenitudine, et Trinitatis equalitatem in una atque eadem Majestate veneratur, et unum Christum Jesum, non duos, eundemque Deum pariter atque Hominem confitetur. Unam quidem in eo personam, sed duas substantias: duas substantias, sed unam credit esse personam: duas substantias, quia mutabile non est Verbum Dei, ut ipsum verteretur in carnem: unam personam, ne duos profitendo filios, quaternitatem vi- deatur colere, non Trinitatem. Sed opere pretium est ut idipsum etiam atque etiam distinctius et expressius enucleemus. In Deo una sub- stantia, sed tres persone: In Christo due substantia, sed una persona: In Trinitate alius atque alius, non aliud atque aliud: in Salvatore aliud atque aliud, non alius atque alius. Quomodo in Trinitate alius atque alius, non aliud atque aliud? Quia scilicet alia est Persona Patris, alia Filii, alia Spiritus Sancti; sed tamen Patris, et Filii, et Spiritus Sancti non alia et alia, sed una eademque natura. Quomodo in Sal- vatore aliud atque aliud, non alius atque alius? Quia videlicet altera substantia Divinitatis, altera hu- manitatis: sed tamen Deitas et humanitas non alter et alter, sed unus idemque Christus, unus idemque Filius Dei, et unius ejusdemque Christi et filii Dei una eademque Persona; sicut in homine aliud caro, et aliud anima: sed unus idemque homo, anima et caro: In Petro et Paulo aliud anima, aliud caro: nec tamen duo Petri caro et anima, aut alter Paulus Fae Vincentius Lirinensis against Heresy. 49 blasphemeth against the mystery of the Trinity, nor against the Incarnation of Christ; for it worshippeth one Divinity in the fulness of the Trinity, and reverenceth the equality © of the Trinity in one and the same Majesty; confessing one Christ Jesus, not two, and the self-same both God and Man; believing in Him one person, yet two substances ; two substances, yet one person. Two substances, because the Word of God is not mutable that it can be turned into flesh; one person, lest professing two sons it may seem to worship a quaternity, not a Trinity. But it is worth the labour to declare this matter again and again more distinctly, more expressly. In God is one substance, yet three persons; in Christ be two substances, but one person. In the Trinity there is another and another person [alivs atque alius], but not another and another thing [alind atque aliud|: in our Saviour is not another and another person, but another and another thing. How is there in the Trinity another and another person, but not another and another thing? Forsooth, because there is one Person of the Father, another of the Son, and another of the Holy Ghost: but yet not another and another nature, of the Father, and of the Son, and of the Holy Ghost, but one and the self-same. How is there in our Saviour another and another thing, not another and another person? Be- cause there is one substance of the Divinity, and another substance of the humanity, but yet the Deity and the hu- manity is not one and another Person, but one and ‘the self-same Christ, one and the same Son of God, and one and the self-same Person of the self-same Christ and Son of God. As inaman, the body is one thing, and the soul - is another thing, but yet the body and the soul are but one and the self-same man. In Peter and Paul the soul is one thing and the body is another thing, and yet the body and the soul are not two Peters, nor is the soul one E 50 Vincentéc Lirinensis adversus Haresés. anima, et alter caro; sed unus idemque Petrus, unus idemque Paulus, ex duplici diversaque subsistens animi corporisque natura. Ita igitur in uno eodemque Christo dus substantiz sunt: sed una divina, altera humana: una ex Patre Deo, altera ex Matre Virgine: una costerna et equalis Patri, altera ex tempore et minor Patre: una consubstantialis Patri, altera consubstan- tialis Matri, unus tamen idemque Christus in utraque substantia. Non ergo alter Christus Deus, alter homo: non alter increatus, alter creatus: non alter impassi- bilis, alter passibilis: non alter wqualis ‘Patri, alter minor Patre: non alter ex Patre, alter ex matre, sed unus idemque Christus Deus et homo: idem non creatus, et creatus, idem incommutabilis et impassl- bilis, idem commutatus et passus: idem Patri et eequalis, et minor: idem ex Patre ante secula genitus, idem in seculo ex matre generatus: perfectus Deus, perfectus homo: in Deo summa Divinitas, in homine plena humanitas: Plena, inquam, humanitas, quippe que animam simul habeat et carnem: sed carnem veram, nostram, maternam: animam vero intellectu preeditam, mente ac ratione pollentem. Est ergo in Christo Verbum, anima, caro: sed hoc totum unus est Christus, unus Filius Dei, et unus Salvator ac redemptor noster. Unus autem, non corruptibili nescio qua divinitatis et humanitatis confusione, sed integra et singulari quadam unitate persone. Neque enim illa conjunctio alterum in alterum convertit atque mutavit (qui est error proprius Arrianorum) sed ita in unum potius utrumque compegit, ut manente sem- per in Christo singularitate unius ejusdemque per- ea la Vincentius Lirinensis against Heresy. 51 Paul, and the body another Paul, but one and the self-same Peter, one and the self-same Paul, subsisting of a double and diverse nature of body and soul. So, therefore, in one and the self-same Christ there are two substances, but one a divine substance, the other human; the one of God His Father, the other of the Virgin His Mother; the one cocternal and equal to the Father, the other beginning in time and inferior to His Father; the one consubstantial with His Father, the other consubstantial with His Mother, yet one and the same Christ in both substances. There- fore there is not one Christ God, another Christ man; not one uncreated, another created; not one impassible, another passible; not one equal to the Father, another less than the Father; not one of the Father, another of the mother; but one and the self-same Christ, God and Man, the same uncreated and created, the same incommutable and impassi- ble, Who also was changed and suffered, the same both equal and inferior to the Father, the same begotten of His Father before all times, the same conceived of His mother in time, perfect God and perfect man. In Him as God is highest Divinity, in Him as man is perfect Humanity; perfect hu- manity, I say, because it hath both soul and body, yet a true body such as our body is, such as He received from His mother: and a soul endued with understanding, with powers of mind and reason. ‘There is therefore in Christ, the Word, the Soul, the Flesh, but yet all these together is one Christ, one Son of God, one only, our Saviour and Re- deemer. One, I say, not by any, I know not what, cor- ruptible confusion of the divinity and humanity together, but by a certain, perfect, and singular unity of person: for that conjunction did not change or convert either into other, (which is the proper error of the Arians,) but did rather so unite both in one, that as the singularity of one and the same person remaineth always in Christ, so like- 52 Vincenti: Lirinensis adversus Hereses. sone, in eternum quoque permaneat proprietas uni- uscujusque nature, quo scilicet nec unquam Deus corpus esse incipiat, nec aliquando corpus, corpus esse desistat: quod etiam humane conditionis demon- stratur exemplo: neque enim in presenti tantum, sed in futuro quoque unusquisque hominum constabit ex corpore et anima: nec tamen unquam aut corpus in animam, aut anima vertetur in corpus, sed uno- quoque hominum sine fine victuro, in unoquoque ho- minum sine fine necessario utriusque substantie dif- ferentia permanebit. Ita in Christo quoque utriusque substantiz sua cuique in sternum proprietas, salva tamen persone unitate retinenda est. CAPO DT XTY, JESUS CHRISTUS VERUS EST HOMO, NON SIMULATUS. Sep cum Personam sexpius nominamus et dicimus, quod Deus per Personam homo factus sit, vehementer verendum est, ne hoe dicere videamur, quod Deus Verbum sola imitatione actionis, que sunt nostra “susceperit, et quidquid illud est conversationis hu- mans, quasi adumbratus, non quasi verus homo fe- cerit: sicut in theatris fieri solet, ubi unus plures effingit repente personas, quarum ipse nulla’ est. Quotiescunque etenim aliqua suscipitur imitatio ac- tionis aliens, ita aliorum officia aut opera patrantur, ut tamen hi qui agunt, non sint ipsi, quos agunt. Neque enim, ut verbi gratia secularium, et Mani- cheorum utamur exemplis, cum actor tragicus sacer- dotem effingit, aut regem, sacerdos aut rex est: nam Vincentius Lirinensis against Heresy. 58 wise the properties of both natures do for ever continue, so that neither God ever beginneth to be body, nor doth that which was once body ever cease to be body: which thing is also more apparent by some human example: for not only in this world, but also in the next, every man shall consist of body and soul, and yet never shall either the body be changed into soul, or the soul ever converted into body; but as every man shall live for ever, so for ever of necessity in each man the difference of either sub- stance shall continue. So likewise in Christ, the distinct- ness of either substance shall continue for ever, the unity of person remaining notwithstanding. Ls Weta eels hy od aR GAS JESUS CHRIST IS VERY MAN, AND NOT BY IMITATION. Anp when we often name this word Person, and say that God in His Person was made man, we must take great and earnest heed that we seem not to say, that God the Word took upon Him what is ours only in imitation of acting, and as in shadow rather, and not as very man, practised what He did of human conversation: as it used to be in theatres, where one man in a little time taketh upon him many persons, of which notwithstanding himself is none; for as often as men take up the imitation of the actions of others, they so perform their office or work, that yet they be not those men whom they act. For neither a tragedy player, (to use profane examples, and such as the Manichees allege,) when he playeth the priest or king, is therefore a priest or king: for so soon as the 54 Vincenti Lirinensis adversus Hereses. desinente actu, simul et ea quam susceperat persona desistit. Absit hoe a nobis nefarium scelestumque ludibrium. Manicheorum sit ista dementia, qui phan- tasie preedicatores, aiunt Filium Dei Deum, personam hominis non substantive extitisse, sed actu putativo quodam, et conversatione simulasse. Catholica vero fides ita Verbum Dei hominem factum esse dicit, ut que nostra sunt, non fallaciter et adumbrate, sed vere expresseque susciperet; et que erant humana, non quasi aliena imitaretur, sed potius ut sua gereret: et prorsus quod agebat, hoc etiam esset, quod agebat, is esset. Sicut ipsi nos quoque in eo quod loquimur, sapimus, vivimus, subsistimus, non imitamur homines, sed sumus. Neque enim Petrus et Joannes, ut eos potissimum nominem, imitando erant homines, sed subsistendo. Neque item Paulus simulabat Apo- stolum, aut fingebat Paulum, sed erat Apostolus, et subsistebat Paulus: Ita etiam Deus Verbum, ad- sumendo et habendo carnem, loquendo, faciendo, pa- tiendo per carnem, sine ulla tamen sue corruptione nature hoc omnino prestare dignatus est, ut hominem perfectum ‘non imitaretur aut fingeret, sed exhiberet: ut homo verus non videretur aut putaretur, sed esset atque subsisteret. Igitur sicut anima connexa carni, nec in carnem tamen versa non imitatur hominem, sed est homo; et homo non per simulationem, sed per substantiam: ita etiam Verbum Deus, absque ulla sui conversione, uniendo se homini, non con- fundendo, non imitando factus est homo, sed sub- sistendo. Abjiciatur ergo tota penitus persone illius intelligentia, que fingendo imitatione suscipitur: ubi Vincentius Lirinensis against Heresy. 55 tragedy endeth, that person also which he played, forth- with ceaseth. Far from us be this horrible and wicked mockery. Let this madness be confined to the Manichees, which, preaching abroad a fantasy, affirm God the Son of God not to have been substantively the person of man, but to have assumed the same by feigned action and con- yersation. But the Catholic faith affirmeth, that the Word of God was so made man, that He took upon Him what is ours not deceitfully and in show, but truly and verily ; and did such things as belong to man as His own, and not as one that imitated other men’s actions; and was verily that which He acted, and that which He acted was Himself; as we ourselves also, in that we speak, under- stand, live, and subsist, do not counterfeit men, but are verily men. For neither Peter and John (to name them especially) were men by imitation, but by subsistence; neither likewise did Paul counterfeit the Apostle, or feign himself Paul, but was an Apostle, and was Paul by sub- sistence. In like manner, God the Word, by assuming and having flesh, in speaking, doing, and suffering by the flesh, yet without any corruption of His nature, vouch- safed perfectly to perform this, to wit, not that He should imitate or counterfeit, but exhibit Himself a perfect man; not that He should seem or be thought a very man, but should in verity so be and subsist. Therefore, as the soul joined to the flesh, and yet not turned into the flesh, doth not imitate a man, but is a man, and a man not in show and appearance, but in substance; so also God the Word, without any conversion of Himself, uniting Himself to man, was made man, not by confusion, not by mutation, but by subsisting. Let that exposition, therefore, of a person as feigned and counterfeit utterly be rejected, in 56 Vincentit Lirinensis adversus Hereses. semper aliud est, et aliud simulatur: ubi ille qui agit, nunquam is est, quem agit. Absit etenim, ut hoc fallaci modo Deus Verbum hominis personam suscepisse credatur, sed ita potius, ut incommutabili sua manente substantia, et in se perfecti hominis sus- cipiendo naturam, ipse caro, ipse homo, ipse persona hominis existeret; non simulatoria, sed vera; non imitativa, sed substantiva; non denique que cum ac- tione desisteret, sed que prorsus in substantia per- maneret. CAP ey 4 UNITIO VERBI CUM NATURA HUMANA FACTA EST IN IPSA VIRGINALI CONCEPTIONE, QUARE B. V. MARIA VERISSIME DEI GENITRIX CREDI DEBET. Hac igitur in Christo persone unitas nequaquam post Virginis partum, sed in ipso Virginis utero com- pacta atque perfecta est. Vehementer enim precavere debemus ut Christum non modo unum: sed etiam semper unum confiteamur : quia intoleranda blasphemia est, ut etiamsi nunc eum unum esse concedas, aliquando tamen non unum, sed duos fuisse contendas, unum scilicet post tempus bap- tismatis, duos vero sub tempore nativitatis. Quod immensum sacrilegium non aliter profecto vitare pote- rimus, nisi unitum hominem Deo in unitate persone, non ab ascensu, vel resurrectione, vel baptismo, sed jam in matre, jam in utero, jam denique in ipsa virginali conceptione fateamur: propter quam per- sone unitatem indifferenter ei atque promiscue, et Vincentius Lirinensis against Heresy. 57 which always one thing is in show, another in deed, in which he that acteth is never the same person whom he acteth; for be it far from us that we should believe that God the Word took upon Him the person of man after such a deceitful manner; but rather in this sort; that, His own substance remaining incommutable in itself, and yet taking upon Him the nature of perfect man, He was Himself flesh, was Himself a man, was Himself the person of a man; not deceitfully, but truly; not in imitation, but in substance; not, finally, after that sort which with action should desist, but after that manner which per- fectly in substance should continue. CHAPTER XY. THE UNITING OF THE WORD WITH MAN’S NATURE EF- - FECTED IN HIS VERY IMMACULATE CONCEPTION ; WHERE- UPON THE BLESSED VIRGIN MARY IS MOST TRULY TO BE BELIEVED TO BE THE MOTHER OF GOD. Tus unity, therefore, of person in Christ was not framed and finished after the Virgin’s delivery, but in her very womb. For we must diligently take heed that we confess Christ not only one, but also to have been always one; because it is an intolerable blasphemy to grant Him now to be one, and yet contend that once He was not one, but two, that is, one after the time of His baptism, but two at the time of His na- tivity; which great sacrilege we cannot otherwise avoid, but by confessing that man was united to God, in unity of person, not from the time of His ascension, not from the time of His resurrection, not from the time of His baptism, but already in His mother, already in the womb, already in His very immaculate conception: by reason of which unity of person, both those things which are proper to God are indifferently 58 Vincenti: Lirinensis adversus Hereses. que Dei sunt propria, tribuuntur homini, et que carnis propria, ascribuntur Deo. Inde est enim quod divinitus scriptum est: Et Filium hominis descendisse de ccelo, et Dominum Majestatis crucifixum in terra, inde etiam est, ut carne Domini facta, carne Domini creata, ipsum Verbum Dei factum, ipsa Sapientia Dei impleta scientia creata dicatur: sicut in pre- sclentla manus ipsius, et pedes fossi esse referuntur : Per hance, inquam, persone unitatem illud quoque similis mysterii ratione profectum est, ut carne Verbi ex integra matre nascente, ipse Deus Verbum natus ex virgine Catholicissime credatur, impiissime dene- getur. Que cum ita sint, absit ut quisquam sanctam Mariam divine gratis privilegiis, et speciali gloria fraudare conetur: Est enim singulari quodam Domini ac Dei nostri, filii autem sui munere, verissime ac beatissime Theotocos confitenda. Sed non eodem modo Theotocos, quo impia queedam heeresis suspicatur, que adserit eam Dei matrem sola appellatione dicendam, quod eum scilicet pepererit hominem, qui postea factus est Deus, sicut scimus Presbyteri matrem, aut Episcopi matrem, non jam Presbyterum aut Epis- copum pariendo, sed eum generando hominem, qui postea Presbyter vel Episcopus factus est. Non ita, inquam, sancta Maria Theotocos: sed ideo potius, quoniam, ut supra dictum est, jam in ejus sacrato utero sacrosanctum illud mysterium perpetratum est, quod propter singularem quandam, atque unicam per- sone unitatem sicut Verbum in carne caro, ita Homo in Deo Deus est. Vincentius Lirinensis against Heresy. 59 and promiscually attributed to man, and those which are proper to flesh ascribed to God. Whence cometh that which is written by inspiration, that the Son of man de- scended from heaven», and the Lord of Majesty was cru- cified upon earth*. Hence also it proceedeth, that, whereas our Lord’s flesh was made, whereas our Lord’s body was framed, it is said that the very Word of God was made, the very Wisdom of God was replenished with created knowledge, as, in the foresight of God, His hands and feet are said to be digged*. From this unity of person, I say, it proceedeth by reason of like mystery, that when the flesh of the Word was born of His Virgin mother, we do most catholicly believe that God Himself the Word was born of the Virgin, and most impiously the contrary is maintamed. Which being so, God forbid that any one should go about to deprive the holy Virgin Mary of the privileges of God’s favour and her especial glory: for she is, by a certain singular gift of our Lord and God her Son, to be confessed most truly and most blessedly to have been the Mother of God, but yet not in such sort the Mother of God as a certain impious heresy suspects, which affirms, that she is to be reputed in name only the mother of God, as she forsooth which brought forth that man which afterwards was made God, as we say the mother of a Priest or the mother of a Bishop, not because she brought forth him that then was either Priest or Bishop, but that man which afterwards was made a Priest or Bishop: not in that manner, I say, is the holy Mary to be called the Mother of God, but rather because, as hath been said, that most holy mystery was already finished in her sacred womb, wherein, by reason of a singular and one only unity of person, as the Word in flesh is flesh, so Man in God is God. b John iii. 13, © ] Cor; ii, 8: @ Psalm xxii, 16, 60 Vineentit Lirinensis adversus Hereses. CAP UT, SVE RECAPITULATIO EORUM QUZ SUPRA DE FIDE CATHOLICA ET DIVERSIS HZZRESIBUS DICTA SUNT. SED jam ea, que supra de memoratis heresibus, vel de Catholica Fide breviter dicta sunt, renovande causa memorize brevius strictiusque repetamus: quo scilicet, et intelligantur iterata plenius, et firmius inculeata teneantur. Anathema igitur Photino, non recipienti plenitudinem Trinitatis, et Christum ho- minem tantummodo solitarium preedicanti. Anathema Apollinari adserenti in Christo converse Divinitatis corruptionem, et auferenti perfectee humanitatis pro- prietatem. Anathema Nestorio, neganti ex Virgine Deum natum, adserenti duos Christos, et explosa Tri- nitatis fide, quaternitatem nobis introducenti. Beata vero Catholica Ecclesia, que unum Deum in Trini- tatis plenitudine, et item Trinitatis wqualitatem in una Divinitate veneratur: ut neque singularitas Sub- stantie Personarum confundat proprietatem, neque item Trinitatis distinctio unitatem separet Deitatis. Beata, inquam, Keclesia, que in Christo duas veras perfec- tasque substantias, sed unam Christi credit esse per- sonam; ut neque naturarum distinctio unitatem per- sone dividat, neque item persone unitas differentiam confundat substantiarum: Beata, inquam, Ecclesia, que ut unum semper Christum et esse, et fuisse fateatur, unitum hominem Deo non post partum, sed jam in ipso matris utero confitetur. Beata, inquam, Keclesia, que Deum factum hominem, non conver- sione nature, sed Persone ratione intelligit. Persone Si ee Vincentius Lirinensis against Heresy. 61 CHAPTER XVI. A RECAPITULATION OF WHAT HAS ALREADY BEEN SAID ABOUT THE CATHOLIC FAITH AND DIFFERENT HERE- SIES. Burt now what things have already been briefly said touch- ing the foresaid heresies, or concerning the Catholic Faith, let us in fewer words and yet more briefly for memory’s sake repeat them over again, that thereby by repetition they may be more fully understood, and being impressed with greater certainty may be retained. Accursed there- fore be Photinus, not admitting the fulness of the Trinity, and affirming our Saviour Christ to have been only and merely man. Accursed be Apollinaris, maintaining in Christ corruption of changed Divinity, and bereaving Him of the propriety of perfect humanity. Accursed be Nestorius, denying God to have been born of a Virgin, teaching two Christs, abandoning the faith of the Trinity, and bringing in a quaternity. But blessed be the Church Catholic, which worshippeth one God in fuiness of Trinity, and likewise equality of Trinity in one Divinity, so that neither singu- larity of Substance confoundeth propriety of Persons, nor again distinction of Trinity separateth unity of Deity. Bless- ed, I say, be the Church, which believeth in Christ two true and perfect substances, but one only person of Christ, so that neither distinction of natures doth divide the unity of person, nor again unity of person doth confound the difference of substances. Blessed, I say, be the Church, which to the end she may confess Christ always to be and to have been one, acknowledgeth man united to God, not after the birth, but even already in His mother’s womb. Blessed, I say, be the Church, which understandeth God made man, not by any conversion of nature, but by way 62 Vincentit Lirinensis adversus Hereses. autem non simulatorie, et transeuntis, sed substantivee ac permanentis. Beata, inquam, Hcclesia, que hance Persone unitatem tantam vim habere preedicat, ut propter eam miro ineffabilique mysterio et divina Homini, et Deo adscribat humana. Nam propter eam et Hominem de colo secundum Deum descendisse non abnegat, et Deum secundum Hominem credit in terra factum, passum, et crucifixum. Propter eam denique et Hominem Dei Filium, et Deum Filium Virginis con- fitetur. Beata, igitur ac veneranda, benedicta, et sacrosancta, et omnino superne illi Angelorum lauda- tioni comparanda confessio, que unum Dominum Deum trina sanctificatione glorificat. Idcirco enim vel maxime unitatem Christi predicat, ne mysterium Trinitatis excedat. Hee in excursu dicta sint, alias, si Deo placuerit, uberius tractanda et explicanda. Nune ad propositum redeamus. C Able air QUOD ERROR ORIGENIS MAGNA FUERIT TENTATIO. DicErBAMUS ergo in superioribus, quod in Hecclesia Dei tentatio esset populi, error magistri: et tanto major tentatio, quanto ipse esset doctior, qui erraret. Quod primum Scripture auctoritate, deinde LKcclesi- asticis docebamus exemplis: eorum scilicet commemo- ratione, qui cum aliquandiu sane fidei forent habit, ad extremum tamen, aut in alienam decidissent sectam, aut ipsi suam heerisim condidissent. Magna profecto i Vincentius Lirinensis against Heresy. 63 of Person, and that not a feigned or transitory Person, but substantial and permanent. Blessed, I say, be the Church, which teacheth that this unity of Person hath so great force, that by reason thereof, by a mystery strange and ineffable, she ascribeth unto Man the proprieties of God, and to God the proprieties of Man. For by reason of this unity of Person she denieth not that Man, as He was God, descended from heaven; and believeth that God, as He was Man, was made upon earth, suffered and was crucified; by reason of this, finally, she confesseth both that Man was the Son of God, and God the Son of the Virgin. Happy, therefore, and venerable, blessed and sacred, is that confession, and truly comparable to those supernal praises of the Angels, who do glorify one only Lord God with a threefold ascribing of holiness. For this is even the principal reason why the Church teacheth the unity of Christ, lest she should exceed the mystery of the Trinity. And let this suffice by way of digression: hereafter, if it please God, I will entreat and declare these points more copiously. Now to return to our former purpose. Eh AVPUTs Te Ra tcXey EL: THAT THE ERROR OF ORIGEN WAS A GREAT TEMPTA- TION OF THE CHURCH. WE said then above, that in the Church of God, the error of the master was the temptation of the people; and the more learned he were that erred, so much the greater was the temptation. Which we shewed, first, by the au- thority of Scripture, afterwards by examples Hcclesiastical ; namely, by recounting those men, which for some time were reputed sound in faith, yet at last either fell into the train of some other, or else founded a new heresy of their own; 64 Vineentii Lirinensts adversus Hereses. res et ad discendum utilis, et ad recolendum neces- saria, quam etiam atque etiam exemplorum molibus illustrare atque inculcare debemus: ut omnes vere Catholici noverint, se cum Ecclesia Doctores recipere, non cum Doctoribus Ecclesie fidem deserere debere. Sed ego ita arbitror, quod cum multos in hoe tentandi genere proferre valeamus, nemo pene sit, qui Origenis tentationi valeat comparari, in quo plura adeo preeclara, adeo singularia, adeo mira exstiterunt, ut inter initia habendam cunctis adsertionibus ejus fidem, quivis facile judicaret. Nam si vita facit auctoritatem, magna illi industria, magna pudicitia, patientia, tole- rantia; si genus vel eruditio, quid eo nobilius, qui primum in ea domo natus est, que est illustrata martyrio, deinde pro Christo non solum patre, sed omni quoque facultate privatus, tantum inter sancte — paupertatis profecit angustias, ut pro nomine domi- nice confessionis sepius, ut ferunt, adfligeretur ? Neque vero hee in illo sola erant, que cuncta postea ten- tationi forent; sed tanta etiam vis ingenii, tam pro- fundi, tam acris, tam elegantis, ut omnes pene multum longeque superarit; tanta doctrine, ac totius erudi- tionis magnificentia, ut pauca forent divine, pene for- tasse nulla humane philosophia, que non penitus adsequeretur. Cujus scientix, cum Graca concederent, Hebreea quoque elaborata sunt. Eloquentiam vero quid memorem? cujus fuit tam amoena, tam lactea, tam dulcis oratio, ut mihi ex ore ipsius non tam verba, quam mella queedam fluxisse videantur. Que non ille persuasu difficilia disputandi viribus elim- pidavit? que factu ardua non ut facillima videren- Vincentius Lirinensis against Heresy. 65 this surely is a great matter, profitable to be learned, and necessary to be remembered: which again and again we must make clear, and inculcate by great store of examples, that all true Catholics may know, that with the Church they ought to receive Doctors, and not with Doctors to forsake the faith of the Church. But I suppose that, al- though I could bring forth many to shew this kind of temp- tation, yet there is almost none which can be compared to the temptation of Origen, in whom were very many gifts, so rare, so singular, so strange, that in the beginning any one would have thought that all his opinions might be taken on trust. For if life procureth authority, he was a man of great industry, of great chastity, patience, and labour: if family or learning, who more noble? being in the first place of that house which was honourable for martyrdom, himself afterward for Christ deprived not of his father only, but also spoiled of all, his patrimony: and so much he profited in the straits of holy poverty, that, as it is reported, for the confession of Christ’s name he often endured affliction. Neither had he only these gifts, all which afterward served for temptation, but also a force of wit, so profound, so quick, so elegant, that he far ex- celled almost all other whatsoever. A man of such learning and universal erudition, that there were few things im di- vinity, in human philosophy perhaps almost none, which he had not perfectly attained: who having gotten all the Greek tongue could supply, laboured also with success about the Hebrew. And for his eloquence, why should I speak of it? whose language was so pleasant, so soft, so sweet, that in my opinion not words but as it were honey flowed from his mouth. What things were so hard to believe, which with force of argument he made not plain ? what so difficult to bring to pass, which he made not to ¥F 66 Vincentit Lirinensis adversus Hereses. tur effecit ? Sed forsitan argumentorum tantummodo nexibus adsertiones suas texuit. Imo plane nemo unquam Magistrorum fuit, qui pluribus Divine Legis uteretur exemplis. Sed credo pauca conscripsit: Nemo mortalium plura; ut mihi sua omnia non solum non perlegi, sed ne inveniri quidem posse videantur. Cui ne quidquam ad scientiz instrumenta deesset, etiam pleni- tudo exabundavit statis. Sed forsitan discipulis parum felix: Quis unquam felicior ? Nempe innumeri ex sinu suo doctores, innumeri Sacerdotes, Confessores, et Mar- tyres exstiterunt. Jam vero quanta apud omnes illius admiratio, quanta gloria? quanta gratia fuerit, quis ex- equi valeat ? Quis non ad eum paulo religiosior ex ul- timis mundi partibus advolavit? Quis Christianorum non pene ut prophetam, quis philosophorum non ut magis- trum veneratus est? Quam autem non solum private conditioni, sed ipsi quoque fuerit reverendus imperio, declarant historis, que eum a matre Alexandri Impera- toris accitum ferunt, coelestis utique sapientiz merito, cujus et ille gratia et illa amore flagrabat. Sed et ejusdem Epistole testimonium perhibent, quas ad Philip- pum Imperatorem, qui primus Romanorum principum Christianus fuit, Christiani magisterii auctoritate con- scripsit. De cujus incredibili quadam scientia, si quis referentibus nobis Christianum non accipit testimonium, saltem testificantibus philosophis gentilem recipiat con- fessionem. Ait namque impius ille Porphyrius, ex- citum se fama ipsius Alexandriam fere pucrum per- rexisse, ibique eum vidisse jam senem, sed plane talem tantumque qui arcem totius scientiz condidisset. Dies me citius defecerit, quam ea que in illo viro preclara — = Vincentius Inrinensis against Heresy. 67 seem easy? But perchance he maintained his assertions by arguments only. Nay, without question there was never any Doctor which used more of Holy Scripture. But yet haply he wrote not much. No man living more; yea, so much, that all his works seem to me not only more than can be read, but even more than can be found; who, not to lack any furtherance to learning, lived also until he was passing old. But yet perchance unfortunate in his scholars. What man ever more happy? For of his nursing grew up Doctors, Priests, Confessors, and Martyrs without number. Farther, who is able to prosecute in words in what admira- tion he was with all men? in what glory? in what favour? Who that was but somewhat zealous of religion, repaired not to him from the farthest parts of the world? What Christian did not venerate him almost asa prophet? What philosopher did not honour him as a master? And how greatly he was reverenced not only of private men, but also of the empire itself, histories do speak, which report that he was sent for of Alexander the Emperor’s mother, to wit, for the merit of his heavenly wisdom, with the grace whereof he was full, as was she of love to the same. His Epistles also testify the same thing, which with the authority of a Christian master he wrote unto Philip the Emperor, the first Christian amongst all the Roman princes. And if any man upon our report admitteth not the testi- mony of a Christian touching his wonderful knowledge, at least let him receive an heathen confession in the testi- mony of philosophers. For that impious Porphyry saith, that himself, being but yet, as it were, a boy, moved with his fame, travelled unto Alexandria, where he did see him, being then old, but yet such an one and so learned, as he that had builded him a fortress of universal knowledge. Time would sooner fail me, than I could touch, though briefly, upon those notable gifts which were in that man, 68 Vincentti Lirinensis adversus Hereses. exstiterunt, vel ex minima saltem parte perstringam ; que tamen omnia non solum ad religionis gloriam, sed etiam ad tentationis magnitudinem pertinebant. Quotus enim quisque tanti ingenii, tante doctrine, tantee gratis: virum aut facile deponeret, ac non potius illa uteretur sententia, se cum Origene errare malle, quam cum aliis vera sentire? Et quid plura? Ko res decidit, ut tants persone, tanti Doctoris, tanti pro- phete, non humana aliqua, sed ut exitus docuit, nimium periculosa tentatio plurimos a fidei integritate deduceret. Quamobrem hic idem Origenes tantus ac talis dum gratia Dei insolentius abutitur, dum ingenio suo nimium indulget, sibique satis credit, cum parvi pendit antiquam Christiane religionis simplicitatem, dum se plus cunctis sapere preesumit, dum Ecclesias- ticas traditiones et veterum magisteria contemnens, quedam Scripturarum capitula novo more interpre- tatur, meruit ut de se quoque Ecclesiz Dei diceretur: ‘©Si surrexerit in medio tui propheta.” Et paulo post: ‘*Non audies,” inquit, ‘‘verba prophets illius.” Et item: ‘quia tentat vos,’ inquit, “‘ Dominus Deus vester, utrum diligatis eum, an non.” Vere non solum tentatio sed etiam magna tentatio, deditam sibi atque in se pendentem Kcclesiam admiratione ingenil, scientice, cloquentis, conversationis, et gratia, nihil de se sus- picantem, nihil verentem, subito a veteri religione in novam prophanitatem sensim paulatimque traducere. Sed dicet aliquis, corruptos esse Origenis libros: Non resisto, quin potius et malo; nam id a quibusdam et traditum, et scriptum est, non Catholicis tantum, sed etiam hereticis. Sed illud est quod nunc debemus Vineentius Lirinensis against Heresy. 69 all which notwithstanding pertained not only to the glory of religion, but also to the greatness of the temptation. For among how many is there one that would willingly have forsaken a man of such wit, of so deep learning, of so rare grace, and would not sooner have used that saying, that he had rather err with Origen, than believe aright with others? And why should I say more? the matter came to that issue, that, as the end shewed, not an usual and common, but a passing dangerous temptation of so great a man, so great a Doctor, so great a Prophet, carried away very many from soundness of faith: wherefore this Ori- gen, so rare and singular a man, too presumptuously abusing the grace of God, indulging too much his own wit, trust- ing himself as sufficient, little esteeming the old simplicity of the Christian religion, presuming to be wiser than all other, contemning the traditions of the Church, and the old fathers’ teaching, expounding certain chapters of the Scriptures after a new fashion, deserved that unto the Church of God it should be said also of him, “If there arise up in the midst of thee a prophet;” and a little after, “Thou shalt not hear (quoth he) the words of that prophet ;” and again, “because (quoth he) the Lord your God doth tempt you, whether you love Him or no®.” And surely it is not only a temptation, but also a great temp- tation when a man seduceth secretly and by little and little the Church depending upon him (admiring his wit, knowledge, eloquence, conversation, and grace, nothing sus- pecting him, nothing fearing him) unawares from the old religion to new profaneness. But some will say that Origen’s books be corrupted: I will not gainsay it, but rather wish it may be so: for that hath been both said and writ- ten by some, not only Catholics, but also heretics. But : ® Deut. xiii. 1, 8, 70 Vincentii Lirinensis adversus Hereses. advertere, etsi non ipsum, libros tamen sub nomine suo editos, magne esse tentationi: qui multis blas- phemiarum vulneribus scatentes, non ut alieni, sed quasi sui et leguntur et amantur: ut etsi in errore concipiendo Origenis non fuit sensus, ad errorum tamen persuadendum Origenis auctoritas valere videatur. CA PUL ya E, QUOD ET TERTULLIANUS MAGNA FUERIT IN ECCLESIA TENTATIO. Snp et Tertulliani quoque eadem ratio est; nam sicut ille apud Greecos, ita hic apud Latinos nostrorum omnium facile princeps judicandus est. Quid enim hoe viro doctius? quid in divinis, atque humanis rebus exercitatius? Nempe omnem philosophiam, et cunctas philosophorum sectas, auctores, adsertoresque secta- rum, omnesque eorum disciplinas, omnem historiarum ac studiorum varietatem, mira quadam mentis capa- citate complexus est. Ingenio vero nonne tam gravi ac vehementi excelluit, ut nihil sibi pene ad expug- nandum proposuerit, quod non aut acumine irruperit, aut pondere eliserit? Jam porro orationis sue laudes quis exequi valeat? Que tanta nescio qua rationum necessitate conserta est, ut ad consensum sui quos suadere non potuerit, impellat: cujus quot pene verba, tot sententiz, sunt, quot sensus, tot victorice. Sciunt hoc Marciones, Apelles, Praxesx, Hermogenes, Judei, Gentiles, Gnostici, ceterique; quorum ille blasphemias multis ac magnis voluminum suorum molibus, velut Vincentius Lirinensis against Heresy. 71 this is now the point we are to consider, that although not he, yet the books passing abroad under his name, are a great temptation, which, full of many hurtful blasphemies, are read and loved, not as the books of others, but as his ; so that although Origen gave no cause of originating er- roneous doctrine, yet his authority should seem to have been the occasion why the error hath been received. CHAPTER XVIII. THAT TERTULLIAN ALSO WAS A GREAT TEMPTATION OF THE CHURCH. Tue case also of Tertullian is the very same with the former: for as Origen is to be thought the best among the Greek Doctors, so Tertullian among the Latins without controversy is the chief of all our writers. For who was more learned than he? who in divinity or humanity more practised? For by a certain wonderful capacity of mind, he attained to, and understood, all philosophy, all the sects of philosophers, all their founders and supporters, all their systems, all sorts of histories and studies. And for his wit, was he not so excellent, so grave, so forcible, that he scarce ever undertook the overthrow of any position, but either by quickness of wit he undermined or by weight of reason he crushed it? Farther, who is able to express the praises which his style of speech deserves, which is fraught (I know not how) with that cogency of reason, that such as it cannot persuade it compels to assent: whose so many words almost are so many sentences; whose so many senses, so many victories. This know Marcion and Apelles, Praxeas and Hermogenes, Jews, Gentiles, Gnostics, and divers others: whose blasphemous opinions he hath overthrown with his many and great volumes, as it had 72 Vincentir Lirinensis adversus Hereses. quibusdam fulminibus evertit. Et tamen hic quoque post hee omnia, hic, inquam, Tertullianus, Catholici dogmatis, i.e. universalis ac vetuste fidei parum tenax, ac disertior multo, quam fidelior, mutata deinceps sen- tentia fecit ad extremum, quod de eo beatus confessor Hilarius quodam loco scribit; ‘‘Sequenti,” inquit, “ er- rore detraxit scriptis probabilibus auctoritatem.’? Et fuit ipse quoque in Kcclesia magna tentatio. Sed de hoc nolo plura dicere. Hoc tantum commemorabo, quod contra Moysi preceptum, exsurgentes in Ecclesia no- vellas Montani furias, et insana illa insanarum mu- lierum novitii dogmatis somnia, veras prophetias ad- severando, meruit, ut de se quoque et scripturis suis diceretur: ‘‘Si surrexerit in medio tui propheta.”’ Et mox: ‘‘ Non audies verba prophetze illius.” Quare? ‘‘Quia,” inquit, ‘‘tentat vos Dominus Deus vester, utrum diligatis eum, an non.” CAPUT XIX. QUID EX HIS EXEMPLIS DISCERE DEBEAMUS. His igitur tot ac tantis, ceterisque ejusmodi Eccle- siasticorum exemplorum molibus evidenter advertere, et secundum Deuteronomii leges luce clarius intelli- gere debemus; quod si quando aliquis ecclesiasticus magister a fide aberraverit, ad tentationem id nostram fieri providentia divina patiatur: utrum diligamus Deum an non, in toto corde, et in tota anima nostra. Vincentius Lirinensis against Heresy. 73 been with thunderbolts. And yet this man, after all these things, this Tertullian, I say, not holding the Catholic doc- trine, that is, the universal and old faith, being far more eloquent than faithful, changing afterwards his mind, at last did that which the blessed confessor Hilary in a cer- tain place writeth of him; “ He discredited (quoth he) with his later error his worthy writings‘: and he also was a great temptation in the Church. But hereof I would not say more: only this I will add, that by his defending, against the precept of Moses, for true prophecies the new madness of Montanus springing up in the Church, and those insane dreams about new doctrine of frantic women, he deserved that it should be said of him also, and his writings, “Ifa prophet shall rise up in the midst of thee,” and straight after, “thou shalt not hear the words of that prophet.” Why so? ‘Because (quoth he) your Lord God doth tempt you, whether you love Him or no.” CHAPTER XIX. WHAT WE OUGHT TO LEARN FROM THESE EXAMPLES. We ought therefore evidently to note by these, so many, so great, and divers other such weighty examples in the Church, and according to the laws of Deuteronomy most clearly to understand, that if at any time any ecclesiastical teacher strayeth from the faith, God’s providence doth suffer that for our trial, whether we-love Him or no in our whole heart, and in our whole soul. f In Matt. cap. v. 74 Vincenti Lirinensis adversus Heareses. CALL U rene QUIS SIT VERUS CATHOLICUS, ET QUOD ORTA HARETICA NOVITATE STATIM CERNATUR FRUMENTI GRAVITAS ET PALEZ LEVITAS. Qu cum ita sint, ille est verus, et germanus Ca- tholicus, qui veritatem Dei, qui Ecclesiam, qui Christi corpus diligit, qui divine religioni, qui Catholic Fidei nihil preponit; non hominis cujuspiam auctoritatem, non amorem, non ingenium, non eloquentiam, non philosophiam ; sed hee cuncta despiciens, et in fide fixus, et stabilis permanens, quicquid universaliter antiquitus Ecclesiam Catholicam tenuisse cognoverit, id solum sibi tenendum credendumque decernit: quic- quid vero ab aliquo deinceps uno, preter omnes, vel contra omnes Sanctos novum et inauditum subinduci senserit, id non ad religionem, sed ad tentationem potius intelligat pertinere, tum pracipue beati Apo- stoli Pauli eruditus eloquiis: hoc est enim quod in prima ad Corinth. scribit: ‘‘Oportet,” inquit, “et hee- reses esse, ut probati manifesti fiant in vobis.” Ac si diceret: ob hoc heresedn non statim divinitus eradi- cantur auctores, ut probati manifesti fiant, id est, ut unusquisque quam tenax et fidelis, et fixus Catholice Fidei sit amator, appareat. Et revera cum queque novitas ebullit, statim cernitur frumentorum gravitas, et levitas palearum: tunc sine magno molimine ex- cutitur ab area, quod nullo pondere intra aream tene- td Vincentius Lirinensis against Heresy. 75 CHAPTER XX. WHO IS A TRUE CATHOLIC: AND THAT WHEN ANY NEW HERESY ARISES, THE WEIGHT OF THE CORN AND THE LIGHTNESS OF THE CHAFF SHOULD BE DISCERNED. Wuice being so, he is a true and genuine Catholic that loveth the truth of God, the Church, the body of Christ ; that preferreth nothing before the religion of God; nothing before the Catholic Faith; not any man’s authority, not love, not wit, not eloquence, not philosophy; but con- temning all these things, and in faith abiding fixed and stable, whatsoever he knoweth the Catholic Church univer- sally in old time to have holden, that only he purposeth with himself to hold and believe: but whatsoever doctrine, new and not before heard of, such an one shall perceive to be afterward brought in of some one man, beside all or contrary to all the Saints, let him know that doctrine doth not pertain to religion, but rather to temptation, es- pecially being instructed with the sayings of the blessed Apostle St.Paul. For this is that which he writeth in his first Epistle to the Corinthians; “There must (quoth he) be heresies also, that they which are approved may be made manifest among yous.’ As though he should say; This is the cause why the authors of heresies are not straight rooted out by God, that the approved may be made mani- fest, that is, that of every one it may appear how stead- fastly, faithfully, and constantly, he loveth the Catholic Faith, And certain it is, that upon the springing up of any novelty, straightway is discerned both the weight of the com and the lightness of the chaff; then is that easily blown out of the floor which before lightly remained in the floor; for ge 1 Cor. xi, 19. 76 Vineentit Lirinensis adversus Hereses. batur. Namque alii illico prorsus avolant, alii vero tantummodo excussi, et perire metuunt, et redire eru- bescunt, saucii, semineces, semivivi, quippe qui tantam veneni hauserint quantitatem, que nec occidat, nec digeratur: nec mori cogat, nec vivere sinat. Heu mi- seranda conditio, quantis illi curarum estibus, quantis turbinibus exagitantur! Nune etenim qua ventus im- pulerit, incitato errore rapiuntur: nunc in semetipsos reversi, tanquam contrarii fluctus, reliduntur: nune temeraria presumptione ea, que incerta videntur, ap- probant: nunc irrationali metu etiam que certa sunt expavescunt: incerti qua eant, qua redeant; quid ap- petant, quid fugiant, quid teneant, quid dimittant. Que quidem dubii et male penduli cordis afflictio, divine erga se miserationis est medicina, si sapiant. Idcirco etenim extra tutissimum Catholic Fidei por- tum diversis cogitationum quatiuntur, verberantur, ac pene necantur procellis, ut excussa in altum elate mentis vela deponant, que male novitatum ventis ex- panderant, seseque intra fidissimam stationem placid ac bone Matris reducant et teneant, atque amaros illos turbulentosque errorum fluctus primitus revomant, ut possint deinceps vive et salientis aque fluenta potare. Dediscant bene, quod didicerunt non bene: et ex toto Ecclesize dogmate quod intellectu capi potest, capiant, quod non potest, credant. Vincentius Lirinensis against Heresy. ih some by-and-by fly away, others only shaken, are both afraid to perish, and ashamed to return, remaining wounded, half dead, half alive, like unto those which have drunk so much poison, as neither killeth, nor well digesteth, neither bringeth death, nor yet permitteth to live. O miserable state! with what seas of cares, with what storms, are they tossed! for now at one time, as the wind driveth them, they are carried away headlong in error; at another time, coming again to themselves, they are beaten back like con- trary waves; sometime with rash presumption they allow such things as seem uncertain, at another time of pusillani- mity they are in fear even about those things which are certain; doubtful which way to take, which way to return, what to desire, what to avoid, what to hold, what to let go; which misery and affliction of a wavering and unsettled heart, were they wise, is as a medicine of God’s mercy towards them. For this is the reason why, when out of the safe port of the Catholic Faith, they are shaken, tossed, and almost killed with storms and troubles, that they should take down the now shivered sails of their proud mind, which they vainly hoisted up to the winds of novelties, and so retire and keep themselves within the most sure port of their calm and good Mother, and first cast up those bitter and turbulent waters of errors, that afterwards they may drink of the flowing rivers of lively and pure water. Let them learn well to forget that, which well they never learned; and so much of all that the Church teacheth as by reason is to be attained to, let them endeavour to under- stand; and that which surpasseth reason, let them believe, 78 Vineentii Lirinensis adversus Hereses. GAPUT XX EXPONUNTUR VERBA PAULI (1 Trim. vi. 20): “0 TIMOTHEE, DEPOSITUM CUSTODI.”’ | Qu cum ita sint, iterum atque iterum eadem mecum revolvens et reputans, mirari satis nequeo tantam quo- rundam hominum vesaniam, tantam excecate mentis impietatem, tantam postremo errandi libidinem, ut con- tenti non sint tradita semel et accepta antiquitus cre- dendi regula, sed nova ac nova in diem quérant, sem- perque aliquid gestiant religioni addere, mutare, detra- here. Quasi non ceeleste dogma sit, quod semel reve- latum esse sufficiat, sed terrena institutio, que aliter perfici, nisi assidua emendatione, imo potius reprehen- sione non possit. Cum divina clament oracula: ‘‘ Ne transferas ter- minos quos posuerunt patres tui.” Et: “Super judi- cantem ne judices.” Et: “Scindentem sepem, mor- debit eum serpens.”’ Et illud Apostolicum, quo omnes omnium heresedn scelerate novitates, velut quodam spirituali gladio sepe truncate semperque truncandee sunt: “‘O Timothee, depositum custodi, devitans pro- phanas vocum novitates, et oppositiones falsi nominis scientie, quam quidam promittentes, circa fidem ex- ciderunt.”? Et post heec inveniuntur aliqui tanta in- veterate frontis duritia, tanta impudentie incude, tanto adamante pertinaciz, qui tantis eloquiorum ccelestium molibus non succumbant, tantis ponderibus non fatis- cant, tantis malleis non conquassentur, tantis postremo Vincentius Lirinensis against Heresy. 79 CHAPTER XXI. AN EXPOSITION OF THE WORDS OF S. PAUL: ‘£'0 TIMOTHY, KEEP THAT WHICH IS COMMITTED TO THY TRUST hy’? Wauicu being so, oftentimes calling to mind and remem- bering the self-same thing, I cannot sufficiently marvel at the great madness of some men, at so great impiety of their blinded hearts, lastly, at so great a licentious desire of error, that they be not content with the rule of faith once delivered us, and received from of old, but do every day search and seek for one new doctrine after another, ever desirous to add to, to change, or to take away something from, religion ; as though that were not the doctrine of God, which it is enough to have once revealed, but rather man’s institution, which cannot but by continual amendment, or rather cor- rection, be perfected. Whereas the Divine Scriptures cry out, “Do not transfer the bounds which thy fathers have set down!:” and “Do not judge over thy judge*;” and, “The serpent will bite him that cutteth the hedge!';” and that saying of the Apostle, by which, as by a spiritual sword, all wicked novel- ties of all heretics have often been cut down, and shall ever be cut down™: “O Timothy, keep the depositwm, avoiding the profane novelties of voices, and oppositions of falsely- called knowledge, which certain promising have erred about the faith.” And yet for all this, some there be of so shame- less and hardened forehead, of so unimpressible impudence, of so adamantine obstinacy, as not to yield to such force of Divine Scripture, not to be moved with such weight of reason, nor yet shaken with so great blows; finally, as not to be beaten in pieces by such lightning from Heaven : h 1] Tim, vi. 20. 1 Prov, xxii. 28. k KEeceles. viii. 14. 1 Kecles. x. 8, m ] Tim, vi. 20. 80 Vincentit Lirinensis adversus Hereses. fulminibus non conterantur? ‘‘ Devita,’’ inquit, ‘‘ pro- phanas vocum novitates:” Non dixit antiquitates, non dixit vetustates, imo plane quid e contrario sequere- tur, ostendit. Nam si vitanda est novitas, tenenda est antiquitas: et si prophana est novitas, sacrata est vetustas: ‘‘ Et oppositiones,” inquit, ‘‘falsi nominis scientie.’”’ Vere falsum nomen apud doctrinas here- ticorum, ut ignorantia scientiz, et caligo serenitatis, et tenebre luminis appellatione fucentur. ‘Quam qui- dam,”’ inquit, ‘‘ promittentes, circa Fidem exciderunt.” Quid promittentes exciderunt, nisi novam nescio quam, ignoratamque doctrinam? Audias etenim quosdam ip- sorum dicere: ‘‘ Venite, O insipientes, et miseri, qui vulgo Catholici vocitamini, et discite Fidem veram, quam preter nos nullus intelligit, que multis ante seculis latuit, nuper vero revelata et ostensa est: sed discite furtim atque secretim, delectabit enim vos.” Et item: ‘‘Cum didiceritis, latenter docete: ne mundus audiat, nec Ecclesia sciat: paucis namque concessum est tanti mysterii capere secretum.’’ Nonne hee verba sunt illius meretricis, que apud Salomonis Proverbia vocat ad se preetereuntes viam, qui dirigunt iter suum P ‘Qui est,’ inquit, ‘‘vestrum insipientissimus, divertat ad me.’ Inopes autem sensu exhortatur, dicens: ‘¢Panes occultos libenter attingite, et aquam dulcem furtim bibite.”” Quid deinde? ‘At ille,” inquit, ‘‘ne- scit quoniam terrigenee apud eam pereant.” Qui sunt isti terrigenee ? Exponat Apostolus, ‘‘Qui circa Fidem,” inquit, ‘‘exciderunt.” Vincentius Lirinensis against Heresy. 81 ‘« Avoid (saith he) the profane novelties of voices.” He saith not, Avoid antiquities; he saith not, Avoid ancient- ness; nay rather sheweth what contrariwise he should fol- low. For if novelty is to be avoided, antiquity is to be retained; if novelty be profane, antiquity is sacred. ‘And oppositions (quoth he) of falsely-called knowledge.” Verily the name of knowledge in the schools of the heretics is false, where ignorance is called knowledge, mist reputed clearness, and darkness disguised by the name of light. “Which certain (quoth he) promising have erred about the Faith.’ What promised they when they erred about the Faith? What else, but I know not what new and unknown doctrine? For you may hear some of them say, “Come, O ye unwise and silly souls, which commonly are called Catholics, and learn the true Faith, which none understandeth beside us, which hath been hidden many hundreds of years past, but of late hath been revealed and laid open; but learn it privily, learn it secretly, for it will delight you.” And again, “When you have learned it, teach it secretly, that the world may not understand it, that the Church may not know it, for it is granted to few to understand the secret of so great a mystery.” Are not these, think you, the words of that harlot, which in the Proverbs of Solomon calleth unto her the passengers that pass on their way? “Who is (quoth she) most foolish among you, let him turn unto me™.” And such as be of small judgment she ex- horteth, saying, “Touch willingly secret bread, and drink sweet water privily.’” What followeth? ‘But he knoweth not (quoth he) how in her company earthly men do perish.” Who be these earthly men? Let the Apostle declare: “Those (quoth he) which have erred about the Faith.” n Prov. x, 16: 82 Vincentti Lirinensis adversus Hereses. OA P Ute ewe SINGULA VERBA PAULI 1 Trim. vi. 20 EXPONUNTUR. Sep opere pretium est totum ipsum Apostoli capi- tulum diligentius pertractare. ‘‘O Timothee,” inquit, ‘«‘depositum custodi, devitans prophanas vocum novi- tates.” O, exclamatio ista, et preescientize est pariter et charitatis: previdebat enim futuros, quos etiam preedolebat, errores. Quis est hodie Timotheus, nisi vel generaliter universa Ecclesia, vel specialiter totum corpus Preepositorum, qui integram divini cultus scien- tiam vel habere ipsi debent, vel aliis infundere? Quid est depositum ctistodi? Custodi, inquit, propter fures, propter inimicos; ne dormientibus hominibus super- seminent zizania super illud tritici bonum semen, quod seminaverat filius hominis in agro suo. ‘‘ Depositum,” inquit, “‘custodi.” Quid est depositum P id est, quod tibi creditum est, non quod a te inventum: quod ac- cepisti, non quod excogitasti: rem non ingenli, sed doctrine: non usurpationis private, sed publice tra- ditionis: rem ad te perductam, non a te prolatam: in qua non auctor debes esse, sed custos: non insti- tutor, sed sectator: non ducens, sed sequens. De- positum, inquit, custodi: Catholics Fidei talentum in- violatum illibatumque conserva. Quod tibi creditum est, hoc penes te maneat, hoc a te tradatur. Aurum accepisti, aurum redde: nolo mihi pro aliis alia subji- cias: nolo pro auro aut impudenter plumbum, aut fraudulenter eramenta supponas: nolo auri speciem, sed naturam plane. O Timothee, O Sacerdos, O Trac- - Vincentius Lirinensis against Heresy. 83 CHA 2 Eee ALT: AN EXPOSITION OF EACH OF THE WORDS OF S. PAUL TO TIMOTHY, ch. vi. ver. 20. Bur it is worth the labour more diligently to examine the Apostle’s whole chapter. “O Timothy, (quoth he,) keep the depositum, avoiding profane novelties of voices.” This exclamation O, both sheweth foresight, and also argueth charity; for he foresaw certain errors, which beforehand he also was sorry for. Who at this day is Timothy? but either generally the whole Church, or especially the whole body of Prelates, who ought either themselves to have a sound knowledge of divine religion, or who ought to infuse it into others. What is meant by keep the depositum? Keep it (quoth he) for fear of thieves, for danger of enemies, lest when men be asleep, they oversow cockle among that good seed of wheat, which the son of man hath sowed in His field. “Keep (quoth he) the depositum.’ What is meant by this depositum? that is, that which is committed to thee, not that which is invented of thee; that which thou hast received, not that which thou hast devised; a thing not of wit, but of learning; not of private assumption, but of publie tradition: a thing brought to thee, not brought forth of thee; wherein thou must not be an author, but a keeper; not a founder, but an observer; not a leader, but a follower. Keep the depositum, (quoth he). Preserve the talent of the Catholic Faith safe and undiminished; that which is committed to thee, let that remain with thee, and that deliver. Thou hast received gold, render then gold; I will not have one thing for another; I will not have thee for gold render either impudently lead, or craftily brass: I will not the show, but the very nature of gold itself. O Timothy, O Priest, O Teacher, O Doctor, if God’s 84 Vineentii Lirinensis adversus Hereses. tator, O Doctor, si te divinum munus idoneum fecerit, ingenio, exercitatione, doctrina, esto spiritualis taber- naculi Beseleel, pretiosas divini dogmatis gemmas ex- sculpe, fideliter coapta, adorna sapienter, adjice splen- dorem, gratiam, venustatem. Intelligatur te exponente illustrius, quod antea obscurius credebatur. Per te posteritas intellectum gratuletur, quod ante vetustas non intellectum venerabatur: eadem tamen que di- dicisti ita doce, ut cum dicas nove non dicas nova. 66: \gl Sl Wed U9 /e Gi Ib Be DE PROFECTU RELIGIONIS QUI HABETUR IN ECCLESIA. Sep forsitan dicit aliquis: Nullusne ergo in Ecclesia Christi profectus habebitur religionis? Habeatur plane, et maximus. Nam quis ille est tam invidus hominibus, tam exosus Deo, qui istud prohibere conetur? Sed ita tamen, ut vere profectus sit ille fidel, non per- mutatio. Siquidem ad profectum pertinet, ut in semet- ipsa unaqueeque res amplificetur: ad permutationem vero, ut aliquid ex alio in aliud transvertatur. Crescat igitur oportet, et multum vehementerque proficiat, tam singulorum, quam omnium, tam unius hominis, quam totius Ecclesiz zetatum, ac seculorum gradibus intelli- gentia, scientia, sapientia: sed in suo duntaxat genere, in eodem scilicet dogmate, eodem sensu, eademque sententia. Vincentius Lirinensis against Heresy. 85 gift hath made thee meet and sufficient for thy wit, exercise, and learning, be the Beseleel® of the spiritual tabernacle, engrave the precious stones of God’s doctrine, faithfully set them, wisely adorn them, give them brightness, give them grace, give them beauty. That which men before believed obscurely, let them by thy exposition understand more clearly. Let posterity rejoice for coming to the un- derstanding of that by thy means, which antiquity without that understanding had in veneration. Yet for all this, in such sort deliver the same things which thou hast learned, that albeit thou teachest after a new manner yet thou never teach new things. CHAP LER I ONTTT OF THE ADVANCEMENT OF RELIGION WHICH MAY TAKE PLACE IN THE CHURCH. Bur peradventure some will say, Shall we then have no advancement of religion in the Church of Christ? Surely let us have the greatest that may be. For who is either so envious of men, or hateful of God, which would labour to hinder that? But yet in such sort that it may he truly an increase in faith, and not a change; since this is the nature of an increase, that in themselves severally things grow greater; but of a change, that something be turned, from one thing which it was, to another which it was not. Fitting it is, therefore, that the understanding, knowledge, and wisdom, as well of every man in particular, as of all in common; as well of one alone, as of the whole Church in general; should by the advance of ages abundantly in- crease and go forward, but yet for all that, only in its own kind and nature; that is, in the same doctrine, in the same sense, in the same judgment. o Exod, xxxi. 2, 86 Vincenti: Lirinensis adversus Hereses. Imitetur animarum religio rationem corporum, que licet annorum processu numeros suos evolvant, et ex- plicent, eadem tamen que erant, permanent. Multum interest inter pueritie florem, et senectutis maturi- tatem, sed iidem tamen ipsi fiunt senes, qui fuerant adolescentes: ut quamvis unius ejusdemque hominis status habitusque mutetur, una tamen nihilominus eademque natura, una eademque persona sit. Parva lactentium membra, magna juvenum: eadem ipsa sunt tamen. Quot parvulorum artus, tot virorum: et siqua illa sunt, que evi maturioris etate pariuntur, jam in seminis ratione proserta sunt: ut nihil novum postea proferatur in senibus, quod non in pueris jam antea latitaverat. Unde non dubium est, hance esse legiti- mam et rectam proficiendi regulam, hunc ratum atque pulcherrimum crescendi ordinem; si eas semper in grandioribus partes ac formas numerus detexat etatis, quas in parvulis Creatoris sapientia preeformaverat. Quod si humana species in aliquam deinceps non si generis vertatur effigiem, aut certe addatur quippiam membrorum numero, vel detrahatur, necesse est ut totum corpus vel intercidat, vel prodigiosum fiat, vel certe debilitetur. Ita etiam Christiane religionis dogma sequatur has decet profectuum leges: ut annis scilicet consolidetur, dilatetur tempore, sublimetur etate: in- corruptum tamen, illibatumque permaneat, et univer- sis partium suarum mensuris, cunctisque quasi mem- bris ac sensibus propriis plenum atque perfectum sit: quod nihil preeterea permutationis admittat, nulla pro- prietatis dispendia, nullam sustineat definitionis varie- tatem. Vincentius Lirinensis against Heresy. 87 In this case, let the religion of our souls imitate the nature of our bodies, which although with process of time they develope and unfold their proportions, yet they remain the same that they were. There is great difference betwixt the flower of youth, and the ripeness of age, yet the self- same men become old which before were young; so that although the state and condition of one and the self-same man be altered, yet one and the self-same nature, one and the self-same person, doth still remain. The limbs of infants be small, of young men great, yet not divers, but the same. So many joints as young children have, so many have they when they be men; and if any parts there be, which with increase of more mature years spring forth, those before were in man virtually planted in manner as the seed, so that no new thing do come forth in old men, which before had not lain hid in them being children. Wherefore there can be no doubt, but that this is the due and right rule of growing, the fixed and goodliest order of increasing, if the increase of age complete ever those members, those parts and joints, which the wisdom of our Creator before framed when we were yet but little ones. But if a human form be afterward changed into some other likeness not of its own kind, or at least if any thing be added to the number of its members or taken from it, then of necessity the whole body must either perish, or become monstrous, or at least be weakened. In like manner, Christian doctrine must follow these laws of increasing, to wit, that with years it wax more sound, with time it become more ample, with continuance it be more exalted, yet remain incorrupt and entire, and continue full and perfect in the proportions of each of its parts, and, as it were, with all its members and proper senses, And that it admit no further change, sustain no loss of its propriety, no variety in definition. 88 Vincentit Lirinensis adversus Hereses. Exempli gratia: severunt majores nostri antiquitus in hae Keclesiastica segete triticese fidei semina: ini- quum valde et incongruum est, ut nos eorum posteri pro germana veritate frumenti, subdititium zizaniz legamus errorem. Quin potius hoc rectum et con- sequens est, ut primis atque extremis sibimet non discrepantibus de incrementis triticeze institutionis tri- ticel quoque dogmatis frugem demetamus: ut cum aliquid ex illis seminum primordiis accessu. temporis evolvatur, et nunc letetur et excolatur, nihil tamen de germinis proprietate mutetur, addatur licet forma, species, distinctio, eadem tamen cujusque generis natura permaneat: Absit etenim, ut rosea illa Catholici sensus plantaria, in carduos spinasque vertantur. Absit, in- quam, ut in ipso spiritali paradiso, de cynamomi :et balsami surculis, lolium repente atque aconita prove- niant. Quodcunque igitur in hac Heclesia, Dei agri- cultura, fide patrum satum est, hoe idem filiorum in- dustria decet excolatur, et observetur, hoc idem floreat et maturescat, hoc idem proficiat et perficiatur. Fas est etenim, ut prisca illa coelestis philosophie dogmata processu temporis excurentur, limentur, poliantur: sed nefas est, ut commutentur, nefas ut detruncentur, ut mutilentur. Accipiant licet evidentiam, lucem, dis- tinctionem: sed retineant necesse est plenitudinem, integritatem, proprietatem. Nam si semel admissa fuerit hee impize fraudis licentia, horreo dicere, quantum excindends atque abolendee religionis periculum consequatur.. Abdicata etenim qualibet parte Catholici dogmatis, alia quoque atque item alia, ac deinceps alia et alia jam quasi =< 4 ay Vineentius Lirinensis against Heresy. 89 For example sake; our forefathers in old time in this field of the Church, sowed the wheaten seed of true faith; it were now very injurious and inconsistent, that we their posterity, instead of the perfect and true grain, should reap the spurious error of cockle: and contrariwise, it is reason and very consistent that, the beginning and ending not dis- agreeing with each other, we should of the increase of wheaten teaching reap the fruit of wheaten doctrine; so that when, with tract of time, any of those first seeds begin to bud and come forth, and now flourish and receive culture, yet there be no change of the propriety of the germ; and albeit fashion, shape, and distinction be added, yet the nature of each kind remain the same. For God forbid that those rosy plants of Catholic doctrine should be changed into thistles and thorns; God forbid, I say, that in the very spiritual paradise, of the slips of cinnamon and balsam should suddenly grow up darnel and aconite. Therefore whatever hath by our fathers’ faith been sown in this Church, the field of God’s husbandry, reason it is, that the same be cultivated and maintained by the industry of the children, that this same flourish and wax ripe, that this same grow and come to perfection; lawful indeed it is, that those ancient articles of heavenly philosophy be, in process of time, trimmed, smoothed, and polished; but unlawful that they be changed, unlawful that they be mangled and maimed. And albeit they receive perspicuity, light, and distinction, yet of necessity must they retain their fulness, soundness, and propriety. For if once this licentiousness of wicked fraud be admitted, I tremble to speak what danger is like to ensue of extir- pating and abolishing religion; for if we give up any part of the Catholic Faith, straightway other parts, and after that other, and again other, and that now as it were of 90 Vincentit Lirinensis adversus Hereses. ex more et licito abdicabuntur. Porro autem singu- latim partibus repudiatis, quid aliud ad extremum sequetur, nisi ut totum pariter repudietur? Sed e contra, si novitia veteribus, extranea domesticis, et prophana sacratis admisceri cceperint, proserpat hic mos in universum necesse est, ut nihil posthac apud Ecclesiam relinquatur intactum, nihil illibatum, nihil integrum, nihil immaculatum, sed sit ibidem deinceps impiorum ac turpium errorum lupanar, ubi erat ante caste et incorrupte sacrarium veritatis. Sed avertat hoc a suorum mentibus nefas divina pietas, sitque hic potius impiorum furor. Christi vero Ecclesia sedula et cauta depositorum apud se dogmatum custos, nihil in iis unquam per- mutat, nihil minuit, nihil addit; non amputat neces- saria, non apponit superflua; non amittit sua, non usurpat aliena; sed omni industria hoc unum studet, ut vetera fideliter sapienterque tractando, siqua sunt illa antiquitus informata et inchoata, accuret et poliat ; siqua jam expressa et enucleata, consolidet, firmet; siqua jam confirmata et definita, custodiat: Denique quid unquam aliud Conciliorum decretis enisa est, nisl ut quod antea simpliciter credebatur, hoc idem postea diligentius crederetur? quod antea lentius predica- batur, hoc idem postea instantius predicaretur ? quod antea securius colebatur, hoc idem postea sollicitius excoleretur ? Hoc, inquam, semper, neque quicquam preterea, hereticorum novitatibus excitata, Concili- orum suorum decretis Catholica perfecit Ecclesia, nisi Vincentius Lirinensis against Heresy. 91 ~ custom, and by a kind of law, shall be given up. And further what followeth, when the parts, by little and little, ~ have been set aside, but that in conclusion the whole in like manner must be set aside? And, contrariwise, if new things and old, foreign and domestic, profane and sacred, begin once to be confounded together, then must needs this custom generally creep on, that nothing hereafter re- main in the Church untouched, nothing without corruption, nothing sound, nothing pure; and so where before was the sanctuary of chaste and immaculate truth, there shall be a very brothel-house of wicked and filthy errors. But God of His goodness deliver His servants from such minds, and let such madness be rather for the impious! For the Church of Christ, a careful and diligent keeper of doctrines committed to her charge, never changeth any thing in them, diminisheth nothing, addeth nothing; what is necessary she taketh not away, what is superfluous she putteth not on; what is her own she loseth not, what is not her own she usurpeth not; but with all industry la- boureth only about this one thing, that is, that by faithful and prudent handling of what is old, if aught have been in times past well entered upon and begun, she may perfect and polish it; if aught well set forth and declared, that she may ratify and confirm it; if aught confirmed and de- fined, that she may retain it. To conclude; what hath she else at any time endeavoured by the decrees of Councils, but that what before was simply credited, the same after- ward should be more diligently believed; that what before was taught with less pains, the same afterward should be preached more instantly; that what before was more se- curely reverenced, the same afterward should more care- fully be cherished? This, I say, always, and nothing else, hath the Church, provoked with the novelties of heretics, effected by the decrees of her Councils, to wit, only to 92 Vincentit Lirinensis adversus Hereses. ut, quod prius a majoribus sola traditione susceperat, hoe deinde posteris etiam per scripture chirographum consignaret: magnam rerum summam paucis literis comprehendendo: et plerunque propter intelligentie lucem, non novum fidei sensum, nove appellationis proprietate signando. CAA UCT x CVs PROSEQUITUR AUCTOR APOSTOLI VERBA 1 TIM. vi. 20 EXPONERE. Sep ad Apostolum redeamus: ‘‘O Timothee,” inquit, “‘depositum custodi, devitans prophanas vocum novi- tates:”? devita, inquit, quasi viperam, quasi scorpionem, quasi basiliscum: ne te non solum tactu, sed etiam visu, afflatuque percutiant. Quid est devitare? Cum hujusmodi nec cibum sumere. Quid est devita? ‘Si quis,’ inquit, ‘‘venit ad vos, et hanc doctrinam non adfert.” Quam doctrinam? nisi Catholicam, et uni- versalem, et unam eandemque per singulas etatum successiones incorrupta veritatis traditione manentem, - et usque in secula sine fine mansuram? quid tum? ‘‘ Nolite,” inquit, ‘‘recipere eum in domum, nec Ave ei dixeritis: qui enim dicit illi Ave, communicat operi- bus ejus malignis.”” ‘‘Prophanas,” inquit, ‘“‘ vocum novitates.”” Quid est prophanas? Que nihil habent sacri, nihil religiosi, ab Ecclesie penetralibus, que est Templum Dei, penitus extraneas. ‘‘ Prophanas,”’ inquit, ‘‘ vocum novitates:’’ Vocum, id est, dogmatum, rerum, sententiarum novitates: que sunt vetustati, atque antiquitati contrarie. Que si recipiantur ne- cesse est, ut fides beatorum patrum, aut tota, aut = i ? Vincentius Lirinensis against Heresy, 93 confirm that to posterity by writing, which before by tradi- tion alone she had received of her forefathers, comprehend- ing a great sum of things in few words, and oftentimes, for more easy understanding, marking an old article of faith by a new and appropriate name. CHAE Ti heoechys THE AUTHOR CONTINUES TO EXPOUND THE WORDS OF THE APOSTLE TO TIMOTHY, ch. vi. ver. 20. Bur to return to the Apostle. “O Timothy, (quoth he,) keep the depositum, avoid profane novelties of voices.” Avoid (quoth he) as a viper, as a scorpion, as a basilisk, lest they infect thee not only by touching, but also with their very eyes and breath. What is meant by avoid? ? that is, not so much as to eat with any such. What importeth this avoid, “if any man (quoth he) come unto you, and bring not this doctrine,” what doctrine but the Catholic and uni- versal, and that which, with incorrupt tradition of the truth, hath continued one and the self-same, through all succes- sions of times, and that which shall continue for ever and without end? What then? “Receive him not (quoth he) into the house, nor say God speed; for he that saith unto him God speed, communicateth with his wicked works 4.” “Profane novelties of voices,’ (quoth he;) what is pro- fone? Those which have no holiness in them, nought of religion, wholly external to the sanctuary of the Church, which is the Temple of God. ‘‘ Profane novelties of voices,” (quoth he,) of voices, that is, novelties of doctrines, novel- ties of things, novelties of opinions, contrary to old usage, contrary to antiquity, which if we receive, of necessity the faith of our blessed ancestors, either all, or a great part P 1 Cor. y. 11. qa 2 John 10, 94 Vincentii Lirinensis adversus Hareses. certe magna ex parte violetur: necesse est, ut omnes ‘omnium etatum fideles, omnes sancti, omnes casti, continentes, virgines, omnes Clerici, Levitz et Sacer- dotes, tanta confessorum millia, tanti martyrum ex- ercitus, tanta urbium, tanta populorum celebritas et multitudo, tot insule, provincie, reges, gentes, regna, nationes, totus postremo jam pene terrarum orbis per Catholicam Fidem Christo Capiti incorporatus, tanto seculorum tractu ignorasse, errasse, blasphemasse, ne- scisse quid crederet, pronuncietur. ‘«Prophanas,’’ inquit, ‘‘vocum novitates devita,”’ quas recipere atque sectarl nunquam Catholicorum, semper vero hereticorum fuit. it revera, que unquam he- resis, nisi sub certo nomine, certo loco, certo tempore ebullivit? Quis unquam hereses instituit, nisi qui se prius ab EKcclesiz Catholice universitatis et anti- quitatis consensione discreverit? Quod ita esse, luce clarius exempla demonstrant. Quis enim unquam ante prophanum illum Pelagium tantam virtutem liberi pree- sumpsit arbitrii, ut ad hoc in bonis rebus per actus singulos adjuvandum, necessariam Dei gratiam non putaret ? Quis ante prodigiosum discipulum ejus Ceeles- tium reatu prevaricationis Adz omne genus humanum denegavit astrictum? Quis ante sacrilegum Arrium, Trinitatis Unitatem discindere, quis ante sceleratum Sabellium Unitatis Trinitatem confundere ausus est? Quis ante crudelissimum Novatianum, crudelem Deum dixit: eo quod mallet mortem morientis, quam ut revertatur et vivat? Quis ante Magum Simonem, Apostolica districtione percussum, a quo vetus ille turpitudinum gurges usque in noyissimum Priscil- Vincentius Lirinensis against Heresy. 95 of it, must be overthrown; the faithful people of all ages and times, all holy saints, all the chaste, all the continent, all the virgins, all the Clergy, the Deacons’, the Priests, so many thousands of confessors, so great armies of martyrs, so many famous and populous cities and commonwealths, so many islands, provinces, kings, tribes, kingdoms, nations ; to conclude, almost now the whole world, incorporated by the Catholic Faith to Christ their Head, must needs be said, SO many hundreds of years, to have been ignorant, to have erred, to have blasphemed, to have believed they knew not what. * Avoid (quoth he) profane novelties of voices,” to re- ceive and to follow which was never the custom of Ca- tholics, but always of heretics. And, to say truth, what heresy hath ever burst forth, but under the name of some certain man, im some certain place, and at some certain time? Who ever set up any heresy, who first divided not himself from the consent of the universality and antiquity of the Catholic Church? which to be true, examples do plainly prove. For who ever before that profane Pelagius presumed so much of the power of man’s free will, that he thought not the grace of God necessary to aid it in every particular good act? Who ever before his monstrous disciple Celestius, denied all mankind to be bound with the guilt of Adam’s transgression? Who ever before sacri- legious Arius durst rend in pieces the Unity of Trinity ? Who ever before wicked Sabellius durst confound the Trinity of Unity? Who ever before cruel Novatian affirmed God to be merciless, in that He had rather the death of a sinner than he should return and live? Who ever before Simon Magus (stricken by Apostolical censure, from whom that old sink of all filthiness came, by continual and secret suc- r Levite. 96 Vineentii Lirinensts adversus Hereses. lianum continua et occulta successione manavit, Auc- torem malorum, id est, scelerum,. impietatum, flagiti- orumque nostrorum, ausus est dicere creatorem Deum ? Quippe quem adserit talem hominum manibus ipsam Suis creare naturam, que proprio quodam motu et necessariz cujusdam voluntatis impulsu nihil aliud possit, nihil aliud velit, nisi peccare: eo quod furiis omnium vitiorum exagitata et inflammata, in omnia turpitudinum barathra inexhausta cupiditate rapiatur. Innumera sunt talia, que brevitatis studio preeter- mittimus: quibus tamen cunctis satis evidenter per- spicueque monstratur, hoc apud omnes fere hereses quasi solenne esse ac legitimum, ut semper prophanis novitatibus gaudeant, antiquitatis scita fastidiant, et per oppositiones falsi nominis scientiz a fide naufra- gent. Contra vero, Catholicorum hoc fere proprium, deposita sanctorum Patrum et commissa servare, dam- nare prophanas novitates, et sicut dixit et iterum pre- dixit Apostolus: “Si quis annunciaverit, preterquam quod acceptum est,’’ anathemare. CALs SANs H#RETICI UT FACILIUS DECIPIANT, SCRIPTURZ TESTI- MONIIS ULTUNTUR. Hic fortasse aliquis interroget, an et heeretici Divine Scripturee testimoniis utantur. Utuntur plane, et vehe- menter quidem, nam videas eos volare per singula queeque sanctze legis volumina; per Moysi, per Regum libros, per Psalmos, per Apostolos, per Evangelia, per Prophetas. Sive enim apud suos, sive alienos, sive Vincentius Lirinensis against Heresy. oF cession, unto this last Priscillian) durst ever affirm that God our Creator was the Author of evil, that is, of our wicked- ness, impieties, and crimes; because God (as he said) so with His own hands made man’s very nature, that by a certain proper motion and impulse of an enforced will, it can do nothing else, desire nothing else, but to sin, because, being provoked and inflamed with the furious rage of all vices, it is with an insatiable desire carried away headlong into the pit and sink of all filthiness? Such examples are infinite, which for brevity sake I omit, by all which notwithstand- ing it appeareth plainly and clearly enough, that it is, as it were, a custom and law in all heresies, ever to take great pleasure in profane novelties, to loath the decrees of our forefathers, and to make shipwreck of faith, by op- positions of falséely-called knowledge ; contrariwise that this is usually proper to all Catholics, to keep those things which the holy Fathers have left, and committed to their charge, to condemn profane novelties, and, as the Apostle hath said, and again forewarned, “if any man shall preach otherwise than that which is received,” to anathematize him. CHAPTER XXY. HERETICS, THE MORE READILY TO DECEIVE, DO USE THE TESTIMONY OF HOLY SCRIPTURE. Here haply some man may demand, whether heretics also do use the testimony of Holy Scripture? Assuredly they do, and that very earnestly; for a man may behold them, ranging in every part of the sacred volume, in Moses, in the Kings, in the Psalms, in the Apostles, in the Gospels, in the Prophets; for, whether amongst their own brethren, H . 98 Vincentii Lirinensts adversus Heareses. privatim, sive publice, sive in sermonibus, sive in libris, sive in conviviis, sive in plateis; nihil unquam pene de suo proferunt, quod non etiam Scripture verbis adumbrare conentur. Lege Pauli Samosateni opus- -cula, Priscilliani, Eunomii, Joviniani, reliquarumque pestium; cernas infinitam exemplorum congeriem, prope nullam omitti paginam, que non Novi aut Veteris Tes- tamenti sententiis fucata et colorata sit. Sed tanto magis cavendi et pertimescendi sunt, quanto occul- tius sub divine legis umbraculis latitant. Sciunt enim foetores suos nulli fere cito esse placituros, si nudi et simplices exhalentur: atque idcirco eos ccelestis eloquil velut quodam aromate aspergunt, ut ille, qui huma- num facile despiceret errorem, divina non facile con- temnat oracula. Itaque faciunt quod hi solent, qui parvulis austera quedam temperaturi pocula, prius ora melle cireumlinunt; ut incauta extas cum dulce- dinem preesenserit, amaritudinem non reformidet. Quod etiam iis cure est, qui mala gramina et noxios succos, medicaminum yocabulis precolorant: ut nemo fere ubi suprascriptum legerit remedium, suspicetur. ve- nenum. Inde denique et Salvator clamabat: ‘‘ Attendite vobis a pseudoprophetis, qui veniunt ad vos in vestitu ovium, ab intus autem sunt lupi rapaces.’’ Quid est vestitus ovium? nisi Prophetarum et Apostolorum praloquia: que iidem, ovili quadam sinceritate Agno illi imma- culato, qui tollit peccatum mundi, tanquam vellera quedam texuerunt? Qui sunt lupi rapaces? nisi Vineentius Lirinensis against Heresy. 99 or with strangers, whether in private, or in public, whether in talking, or in writing, whether in convivial meetings, or abroad in the streets, they almost never allege any thing of their own, which they do not pretend to shadow by words of sacred Scripture. Read the tracts of Paul of Samosata, of Priscillian, Eunomius, Jovinian, and the rest of such like pests, and you shall find through all their works a huge heap of examples, scarce a page omitted which is not disguised and coloured with the sayings of the New or the Old Testament. But the more closely they lurk under the shadows of God’s law, the more are they to be feared, guarded against, and dreaded; for they know full well that their foul scents be very little likely to please any, if they be breathed barely and without mix- ture: and therefore they do sprinkle them, as it were, with the perfume of God’s Word, that so he, which would have readily contemned man’s erroneous invention, may not dare so readily to reject the divine oracles; wherein they are like to those, which, minding to minister bitter potions to young children, do first anoint the brims of the cup with honey, that thereby unwary youth, first tasting the sweetness, may nothing fear the bitter confection. This device also practise they, which upon noxiots herbs and juices write the names of good and wholesome medicines, whereby scarce any man, reading the name of a medicine _ written on it, suspecteth the lurking poison. Hence too our Saviour cried, ‘Take ye heed of false prophets, which come to you in sheep’s clothing, but in- wardly are ravening wolves*.” What is meant else by sheep’s clothing, but the sayings of the Prophets and Apo- stles, which they, with sheep-like sincerity, did weave, like certain fleeces, for that immaculate Lamb, “which taketh away the sin of the world?” And who are ravening wolves, * Matt. vii. 15, 100 Vincentic Lirinensis adversus Hereses. sensus heereticorum feri, et rapidi, qui caulas Ecclesize semper infestant, et gregem Christi quaqua possunt, dilacerant ? Sed ut fallacius incautis ovibus obrepant, manente luporum ferocia, deponunt lupinam speciem, et sese divine legis sententiis velut quibusdam vel- leribus obvolvunt; ut cum quisque lanarum mollitiem preesenserit, nequaquam aculeos dentium pertimescat. Sed quid ait Salvator? ‘Ex fructibus eorum cognos- cetis eos.”? Id est, cum ceperint divinas illas voces non jam proferre tantum, sed etiam exponere; nec adhuc jactare solum, sed etiam interpretari; tune amaritudo illa, tune acerbitas, tune rabies intelligetur, tunc novitium virus exhalabitur, tunc prophanee novi- tates aperientur, tune primum scindi sepem videas, tune transferri Patrum terminos, tunc Catholicam Fidem ceedi, tune Ecclesiasticum dogma lacerari. Tales erant ii quos pereutit Apostolus Paulus in secunda ad Corinthios, dicens: ‘‘ Nam ejusmodi,” in- quit, “ pseudoapostoli, sunt operarii subdoli, transfigu- rantes se in Apostolos Christi.” Quid est transfigu- rantes se in Apostolos Christi? Proferebant Apostoli divine Legis exempla, proferebant et illi: Proferebant Apostoli Psalmorum auctoritates, proferebant et illi: Proferebant Apostoli sententias Prophetarum, et illi nihilominus, proferebant. Sed cum ea, que similiter protulerant, interpretari non similiter coepissent, tune simplices a subdolis, tune infucati a fucatis, tune recti a perversis,, tune postremo veri Apostoli a falsis apo- stolis discernebantur. ‘‘Et non mirum,” inquit: ‘‘Ipse enim Sathanas transfigurat se in angelum lucis: non Vincentius Lirinensis against Heresy. 101 but the cruel and destructive opinions of heretics, which always trouble the sheepfolds of the Church, and, by all means possible, tear in pieces the flock of Christ? But to the end they may more craftily creep in upon the sheep of Christ who mistrust nothing, retaining the ferocity of wolves, they put off their wolfish weed, and shroud them- selves with the words of Scripture, as it were with certain fleeces, whereby it happeneth, that when the silly sheep feel the soft wool, they little fear their sharp teeth. But what saith our Saviour? “By their fruits ye shall know them.” That is, when they begin not only now to utter those words, but to expound them, not only to cast them forth, but also to interpret them; then will that bitterness, then will that sharpness, then will that madness be per- ceived, then will that new poison be scented, then will profane novelties be displayed, then first may you see the hedge cut in two, the old Fathers’ bounds removed, the Catholic Faith mutilated, and the Church’s doctrine torn in pieces. Such were they whom the Apostle smiteth in the second Hpisile to the Corinthians‘, ‘‘ For such false apostles (quoth he) are crafty workers, transfiguring themselves into the Apostles of Christ.” What is transfiguring themselves into the Apostles of Christ? The Apostles alleged examples out of the divine Law, and they likewise alleged them: the Apostles cited authorities out of the Psalms, and they like- wise cited them: the Apostles cited sayings of the Pro. phets, and they in like manner cited them. But when that Scripture which was alike cited, was not alike expounded, then were discerned the simple from the crafty, the sincere from the counterfeit, the right from the perverse; then, finally, the true Apostles from the false apostles. “And no marvel” (saith St. Paul), “for Satan himself transfigureth t Chap, xi, 13. 102 —s- Vineentar Lirinensis adversus Hereses. est ergo magnum, si ministri ejus transfigurantur sicut ministri justitie.’’ Ergo secundum Apostoli Pauli magisterium, quotiescunque vel pseudoapostoli, vel pseudoprophete, vel pseudodoctores, divine Legis sen- tentias proferunt, quibus male interpretatis errores suos adstruere conentur, non dubium est, quin auctoris sui callida machinamenta sectentur; que ile nunquam profecto comminisceretur, nisi sciret omnino nullam esse ad fallendum faciliorem viam, quam ut, ubi nefarii erroris subinducitur fraudulentia, ibi divinorum verborum preetendatur auctoritas. CAPUT XXVI. HZRETICI IN ALLEGANDIS SCRIPTURIS DIABOLUM IMITANTUR. Sep dicet aliquis: Unde probatur quia sacre Legis exemplis Diabolus uti soleatP lLegat Evangelia, in quibus scribitur: ‘Tune assumpsit eum Diabolus,” id est, Dominum Salvatorem: ‘et statuit illum super pinnam templi, et dixit ei: si Filius Dei es, mitte te deorsum, scriptum est enim: quod angelis suis man- davit de te, ut custodiant te in omnibus viis tuis: in manibus tollent te, ne forte offendas ad lapidem pedem tuum.” Quid hic faciet misellis hominibus, qui ipsum Dominum majestatis Scripturarum testimoniis appetivit? ‘Si,’ mquit, ‘‘Filius Dei es, mitte te deorsum.” Quare? ‘‘Scriptum est enim,” inquit. Magnopere nobis doctrina loci istius attendenda atque retinenda est, ut tanto Evangelice auctoritatis exemplo, Vincentius Lirinensis against Heresy. 103 himself into an angel of light; it is no great matter there- fore if his ministers be transfigured as the ministers of righteousness.” Wherefore, according to St. Paul’s’ teach | ing, whensoever either false apostles, or false prophets, or false doctors, do bring forth the words of holy Scripture, by which they would, according to their corrupt interpre- tation, confirm their errors, there is no doubt but that they follow the crafty sleight of their master; which surely he would never have invented, but that he knoweth very well, that there is no readier way to deceive, than, where the fraudulent bringing in of wicked error is intended, that there the authority of the Word of God should be pretended. CHAPTER XXVI. HERETICS, IN ALLEGING THE HOLY SCRIPTURES, FOLLOW THE EXAMPLE OF THE DEVIL. Bur some will say ; How prove you that the Devil useth to allege examples out of the divine Law? Such as doubt thereof, let them read the Gospel, where it is written, “Then the Devil took Him up (that is, our Lord and Saviour) and set Him upon the pinnacle of the temple, and said unto Him, If thou be the Son of God, cast Thy- self down; for it is written, that He will give His angels charge of Thee, that they may keep Thee in all Thy ways ; in their hands shall they hold Thee up, lest perhaps Thou strike Thy foot against a stone*.” How will he, think you, handle poor weak men, which so assailed the Lord of majesty with authorities out of the Scriptures? “If Thou be (quoth he) the Son of God, cast Thyself down.’ Why so? “For it is written,’ (quoth he). We are diligently to weigh the doctrine of this place, and to keep it in mind, that, by so notable an example of Gospel authority, we may in no wise u Matt. iv. 5, 6. 104 Vineentu Lirinensis adversus Hereses. quando aliquos Apostolica, seu Prophetica verba pro- ferre contra Catholicam Fidem viderimus, Diabolum per eos loqui minime dubitemus. Nam sicut tune caput Capiti, ita nunc quoque membra membris loquuntur, membra scilicet Diaboli membris Christi; perfidi fide- libus, sacrilegi religiosis, heeretici postremo Catholicis. Sed quid tandem dicit? “Si,” inquit, ‘‘ Filius Dei es, mitte te deorsum.’”’ Hoc est, Filius esse vis Dei, et he- reditatem regni ccelestis accipere, mitte te deorsum; -id est, ex istius te sublimis Ecclesia, que etiam templum Dei putatur, doctrina et traditione, demitte. Ac si quis interroget quempiam hereticorum sibi talia persuadentem: Unde probas, unde doces, quod Ec- clesiz Catholicee universalem et antiquam fidem di- mittere debeam? statim ille, ‘‘Scriptum est enim.” Et continuo mille testimonia, mille exempla, mille auctoritates parat, de Lege, de Psalmis, de Apostolis, de Prophetis, quibus novo et malo more interpretatis, ex arce Catholica in hereseos barathrum infelix anima precipitetur. Jam vero illis, que sequuntur, pro- missionibus miro modo incautos homines heeretici de- cipere consueverunt. Audent etenim polliceri, et do- cere, quod in Ecclesia sua, id est, in Communionis sue conventiculo magna et specialis, ac plane personalis quedam sit Dei gratia, adeo ut sine ullo labore, sine ullo studio, sine ulla industria, etiamsi nec petant, nee querant nec pulsent, quicunque illi ad numerum suum pertinent, tamen ita Divinitus dispensentur, ut Angelicis evecti manibus, id est, angelica protectione servati, nunquam possint offendere ad lapidem pedem suum, id est, nunquam scandalizari. Vincentius Lirinensis against Heresy. 105 doubt, when we see any allege some place of the Apostles, or Prophets, against the Catholic Faith, but that by their mouth the Devil himself doth speak. For, as, at that time, the head spake unto the Head, so now the members do speak unto the members; that is, the members of the Devil unto the members of Christ, the faithless unto the faithful, the sacrilegious unto the religious, to conclude, heretics to Catholics. But what, finally, saith he? ‘If Thou be the Son of God, (quoth he,) cast Thyself down.” That is to say; Thou desirest to be the Son of God, and to enjoy the inheritance of the kingdom of Heaven, “cast Thyself down,” that is, cast Thyself down from this doctrine and tradition of this high and lofty Church, which is reputed to be the temple of God. And if any demand of any of these heretics, persuading them such things; How do you prove and con- vince me that I ought to forsake the universal and ancient faith of the Catholic Church? straightway he replies, “ For it is written:” and forthwith he will allege you a thousand testimonies, a thousand examples, a thousand authorities, out of the Law, out of the Psalms, out of the Apostles, out of the Prophets; by which, expounded after a new and evil fashion, he would cast headlong the unhappy soul from the tower of the Catholic Church, into the gulf of heresy. Now with these promises which follow, heretics do wonder- fully deceive simple men. For they dare promise, and teach, that in their Church, that is in the conventicle of their Com- munion, is to be found a great and special, yea, and a certain personal grace of God: so that whosoever be of their num- ber, they all straightway, without any labour, without any study, without any industry, yea, although they never seek, nor crave, nor knock, have such special dispensations of God, that, carried up with the hands of Angels, that is, preserved by angelical protection, they can never hurt their foot against a stone, that is, never be made to offend. 106 Vineentit Lirinensis adversus Hereses. CAL UT Xx vate QUA REGULA SEQUENDA SIT IN SCRIPTURARUM INTERPRETATIONE, Sep dicet aliquis: Si divinis eloquiis, sententiis, pro- missionibus, et Diabolus, et discipuli ejus utuntur, quorum alii sunt pseudoapostoli et pseudopropheta, et pseudomagistri, et omnes ex toto heretici; quid facient Catholici homines et Matris Ecclesie filii? quonam modo in Scripturis Sanctis veritatem a falsi- tate discernent? Hoe scilicet facere magnopere cura- bunt, quod in principio Commonitorii istius sanctos et doctos viros nobis tradidisse scripsimus: ut di- vinum Canonem secundum Universalis Ecclesie tradi- tiones, et juxta Catholici dogmatis regulas interpre- tentur. In qua item Catholica et Apostolica Ecclesia sequantur necesse est universitatem, antiquitatem, con- sensionem. Et si quando pars coutra universitatem, novitas contra vetustatem, unius vel paucorum erran- tium dissensio contra omnium vel certe multo plurium Catholicorum consensionem rebellaverit, preeferant partis corruptioni universitatis integritatem: in qua eadem universitate, novitatis prophanitati antiquitatis reli- gionem: itemque in ipsa vetustate, unius sive pau- cissimorum temeritati, primum omnium generalia, siqua sunt, universalis Concilii decreta preponant; tunc deinde, si id minus est, sequantur, quod proximum est, multorum atque magnorum consentientes sibi sen- tentias Magistrorum: quibus adjuvante Domino fide- liter, sobrie, sollicite observatis, non magna difficultate noxios quosque exsurgentium hereticorum deprehende- mus errores, Vincentius Lirinensis against Heresy. 107 CHA PT Re XxX VEL. WHAT RULE IS TO BE FOLLOWED IN INTERPRETING THE HOLY SCRIPTURES. Bur some man will say; If the Devil and his disciples, whereof some be false apostles, false prophets, and false teachers, and the whole heretics, do use the divine sayings, declarations, and promises ; what shall Catholic men do, and the children of our Mother the Church? How shall they in the Holy Scriptures discern truth from falsehood ? On this very point they must have great care (as, in the beginning of this very Commonitory, I said, holy and learned men had delivered to me) that they interpret the divine Canon according to the tradition of the Universal Church, and according to the ruies of the Catholic doctrine: within which very Catholic and Apostolic Church they must like- wise of necessity follow universality, antiquity, and consent. And if at any time a part rebel against the whole, novelty against antiquity, the dissension of one or a few (seduced with error) against the consent of all, or the far greater part of Catholics ; in that case let them prefer the integrity of universality before the corruption of a part; and in this universality too, let them prefer the religion of antiquity before profane novelty: and again in antiquity, let them prefer, before the temerity of one or a few, first, the decrees of a general Council, if any be; or if no such thing be found, let them follow that which is next to these; that is, the judgments of many and great Doctors agreeing to- gether: all which faithfully, soberly, diligently, observed, by God’s grace, we shall without any great difficulty detect all the michievous errors of new upstart heretics, 108 Vineentit Lirinensis adversus Hereses. CAPUT XXYVIII. QUONAM MODO HZ#RETICORUM NOVITATES, PROLATIS VE- TERUM MAGISTRORUM CONCORDANTIBUS SENTENTIIS, DE- PREHENDANTUR ET CONDEMNENTUR. Hic jam consequens esse video, ut exemplis demon- strem, quonam modo prophane heereticorum novitates, prolatis atque collatis veterum magistrorum concor- dantibus sibimet sententiis, et deprehendantur et con- demnentur. Que tamen antiqua sanctorum Patrum consensio, non in omnibus divine Legis queestiunculis, sed solum vel certe precipue in Fidei Regula magno nobis studio et investiganda est, et sequenda. Sed neque semper, neque omnes hereses hoc modo im- pugnande sunt, sed novitie recentesque tantummodo, cum primum scilicet exoriuntur, antequam infalsarint vetuste fidei regulas, ipsius temporis vetentur an- gustiis, ac priusquam manante latius veneno Majorum volumina vitiare conentur. Czterum dilatate et in- veterats hereses nequaquam hac via aggrediend sunt, eo quod prolixo temporum tractu longa iis furande veritatis patuerit occasio. Atque ideo quascunque illas antiquiores, vel schismatum, vel hereseon pro- phanitates, nullo modo nos oportet, nisi aut sola, si opus est, Scripturarum auctoritate convincere, aut certe jam antiquitus universalibus sacerdotum Catholicorum Conciliis convictas damnatasque vitare. Itaque cum primum mali cujusque erroris putredo erumpere ce- perit, et ad defensionem sui, queedam sacree Legis verba furari, eaque fallaciter et fraudulenter exponere, statim Vineentius Lirinensis against Heresy. 109 CHAPTER XXVIII. HOW THE PROFANE NOVELTIES OF HERETICS, BY BRINGING FORTH THE OLD DOCTORS’ OPINIONS WHICH AGREE TO- GETHER, MAY BE FOUND OUT AND CONDEMNED. Herz, I perceive, in order it followeth, to shew by ex- amples, how the profane novelties of heretics are, by bring- ing forth and comparing the old Doctors’ opinions agreeing together, both found out and condemned: which ancient consent, however, of holy Fathers is not so carefully and diligently to be both sought for, and followed, in every small question of the divine Law; but only, or at least especially, in the Rule of Faith; neither yet are heresies, always, nor all, after this sort to be impugned, but only such as be new and upstart; to wit, at their first springing up, and before they have (as hindered by the shortness of time) falsified the rules of the ancient faith, and before that, the poison spreading farther, they go about to corrupt the Fathers’ writings. But those heresies which have already got ground, and be of some continuance, are not this way to be dealt withal: because by long tract of time they have had long opportunity to steal the truth. And therefore such kind, whether of profane schisms, or heresies, which be of longer standing, we must not otherwise convince, but only, if need be, by the authority of the Scriptures: or else avoid and detest them as already convicted and condemned in old time by general Councils of Catholic priests. Therefore so soon as any infectious error beginneth to break forth, and, for her defence, to steal certain words of the divine Law, and craftily and fraudulently to expound them; straightways 110 Vincentic Lirinensis adversus Hereses. interpretando Canoni Majorum sententie congregandx sunt, quibus illud quodcunque exsurgat novitium, ideo- que prophanum, et absque ulla ambage prodatur, et sine ulla retractatione damnetur. Sed eorum dun- taxat Patrum sententise conferende sunt, qui in fide et communione Catholica Sancte, sapienter, constanter viventes, docentes, et permanentes, vel mori in Christo fideliter, vel occidi pro Christo fceliciter meruerunt. Quibus tamen hac lege credendum est, ut quicquid vel omnes, vel plures, uno eodemque sensu manifeste, frequenter, perseveranter, velut quodam consentiente sibi Magistrorum Concilio, accipiendo, tenendo, tra- dendo, firmaverint, id pro indubitato, certo, ratoque habeatur. Quicquid vero, quamyis ille sanctus, et doctus, quamvis Episcopus, quamvis Confessor et Martyr, preter omnes, aut etiam contra omnes sen- serit, id inter proprias et occultas, et privatas opini- unculas, a communis, publice, ac generalis sententize auctoritate secretum sit: ne cum summo etérne sa- lutis periculo, juxta sacrilegam hereticorum, et schis- maticorum consuetudinem, universalis dogmatis antiqua veritate dimissa, unius hominis novitium sectemur er- rorem. Quorum beatorum Patrum sanctum catholicumque consensum, ne quis sibi temere forte contemnendum arbitretur, ait in prima ad Corinth. Apostolus: ‘ Et quosdam quidem posuit Deus in Ecclesia, primum Apo- stolos,”” quorum ipse unus erat: secundo ‘ Prophetas,” qualem in Actibus Apostolorum legimus Agabum: tertio ‘ Doctores,” qui tractatores nunc appellantur, quos hic idem Apostolus etiam Prophetas interdum Vincentius Lirinensis against Heresy. ite for the right understanding of the Canon, the Fathers’ judgments are to be gathered together, by which any what- soever, new, and, therefore, profane, doctrine growing up, may without any shift be detected, and without any re- versal be condemned. But those Fathers’ opinions only are to be conferred together, which, with holiness, wisdom, and constancy, lived, taught, and continued, in the faith, and communion, of the Catholic Church, and, finally, de- served either to die faithfully in Christ, or happily for Christ to be martyred: whom notwithstanding, we are to believe, with this condition, that whatsoever, either all, or the greater part, with one and the same mind, plainly, com- monly, and constantly, as it were in a Council of Doctors agreeing together, have confirmed, by receiving it, holding it, and delivering it; let that be accounted for undoubted, for certain and acknowledged truth. And whatsoever any, although holy and learned, although a Bishop, although a Confessor and Martyr, hath holden otherwise than all, or against all, let that be put aside from the authority of the common, public, and general judgment, and reputed among his own proper, private, and secret opinions, lest with the utmost danger of our eternal salvation, we do, according to the custom of sacrilegious heretics and schismatics, for- sake the truth of the universal doctrine, and follow the novel error of some one man. The holy and catholic consent of which blessed Fathers, lest any man think that he may rashily contemn, the Apostle saith in his first Epistle to the Corinthians, “And some verily hath God set in His Church, first Apostles*,” of which himself was one: secondly “Prophets,” as Agabus was, of whom we read in the Acts’: thirdly, “Doctors,” which now are called expounders, whom also this Apostle sometime nameth Prophets, because by them are expounded, x 1 Cor. xii. 28; Eph. iv. 11. y Chap, xi. pale. Vincentii Lirinensis adversus Hereses. nuncupat, eo quod per eos Prophetarum mysteria populis aperiantur. Hos ergo in Kecclesia Dei divi- nitus per tempora et loca dispensatos, quisquis in sensu catholici dogmatis unum aliquid in Christo sentientes contempserit, non hominem contemnit, sed Deum: a quorum veridica unitate ne quis discrepet, impensius obtestatur idem Apostolus, dicens: ‘‘Obsecro autem vos fratres, ut idipsum dicatis omnes, et non sint in vobis schismata: sitis autem perfecti in eodem sensu, et in eadem sententia:” Quod si quis ab eorum sen- tentiz communione desciverit, audiat illud ejusdem Apostoli: ‘‘Non est Deus dissensionis sed pacis:” id est, non ejus, qui a consentiendi unitate defecerit, sed eorum qui in consentiendi pace permanserint: ‘‘sicut in omnibus,’ inquit, ‘‘ Ecclesiis sanctorum doceo,” id est, Catholicorum: que ideo sanctze sunt, quia in fidei communione persistunt. Et ne quis for- sitan pretermissis ceteris, se solum audiri, sibi so'i credi arrogaret, paulo post ait: ‘‘An a vobis,” inquit, ‘“Verbum Dei processit? aut in vos solos devenit?”’ Et ne hoc quasi perfunctorie acciperetur, adjecit: ‘Si quis,’ inquit, ‘‘videtur propheta esse aut spiritualis, cognoscat que scribo vobis, quia Domini sunt man- data:”? que utique mandata, nisi, ut si quis est pro- pheta, aut spiritualis, id est, spiritualium rerum ma- gister, summo studio equalitatis et unitatis cultor existat: ut scilicet neque opiniones suas ceteris pre- ferat, et ab universorum sensibus non recedat. -“ Cujus rei mandata qui ignorat,’’ inquit, ‘‘ignorabitur,” id a Vincentius Lirinensis against Heresy. 113 and declared, to the people the mysteries of the Prophets ; these, therefore, divinely disposed and placed in the Church of God, at divers times, and sundry places, agreeing all in one mind in Christ, touching any point of catholic doctrine, whosoever contemneth, doth not contemn man but God. And that we disagree not by any means from the truth- teaching unity of these Fathers, the same Apostle doth | earnestly entreat, saying, “I beseech you, brethren, that you all say the same thing, and that there be no schisms among you, but that you be perfect in one and the same sense, and in one and the same judgment?.” And if any man separate himself from the communion of their judgment, let him hear that saying of the same Apostle, “He is not the God of dissension, but of peace?;” that is, not of him that leaveth consent and unity, but of them that remain in peace and agreement: “As I teach (quoth he) in all the Churches of the saints,” that is, of the Catholics; which Churches therefore be holy, because they continue in the communion of the faith. And lest haply any one should bid us contemn others, and proudly require that ‘himself only be heard, himself only be believed, a little after he saith, “What, hath the Word of God (quoth he) proceeded from you? or hath it come unto you only*?” And-lest this might be taken as spoken slightly, he addeth, “If any (quoth he) seemeth to be a prophet or spiritual, let him acknowledge the things which I write: unto you, that they are the commands of the Lord.” What commands, but that, if a man be a prophet, or spiritual, that is, a master in spiritual matters, let him be a zealous lover of equality and unity, in such wise, that he neither prefer his own Opinions before the judgment of others, neither leave the common consent of all men? “Commandments touching which thing he that is (quoth he) ignorant of, that. is, = Cor. 1. 10) a 1 Cor. xiv. 33, b 1 Cor. xiv. 36. I 114 Vineentit Lirinensis adversus Hereses. est, qui aut nescita non discit, aut scita contemnit, ‘‘jonorabitur:” hoc est, indignus habebitur, qui inter unitos fide, et exaquatos humilitate divinitus respi- ciatur: quo malo nescio an quidquam acerbius cogitari queat. Quod tamen juxta Apostolicam comminationem Pelagiano illi provenisse cernimus Juliano, qui se col- legarum sensui aut incorporare neglexit, aut excorpo- rare presumpsit. Sed jam tempus est, ut pollicitum proferamus exemplum, ubi et quomodo sanctorum Patrum sententiz congregate sint, ut secundum eas ex decreto atque auctoritate Concilii Ecclesiastice Fidei Regula figeretur. Quod quo commodius fiat, hic sit jam hujus Commonitorii modus: ut cetera que sequuntur ab alio sumamus exordio. Secundum Commonitorium interlapsum est, neque ex €0 amplius quidquam quam postrema particula remansit, td est, sola recapitulatio, que et subjecta est. GC AsPAUGT ox EX RECAPITULATIO EORUM, QUH ANTEA DICTA FUERUNT. Quz# cum ita sint, jam tempus est, ut ea que duobus his Commonitoriis dicta sunt, in hujus secundi fine recapitulemus. Diximus in superioribus hance fuisse semper et esse hodieque Catholicorum consuetudinem, ut fidem veram duobus his modis approbent. Primum divini Canonis auctoritate, deinde Ecclesize Catholicee Vincentius Lirinensis against Heresy. 115 he that learneth not, when he yet knoweth them not, or contemneth when he knoweth them, “he shall not be known,” that is, he shall be thought unworthy, whom amongst such as be united in faith and equal humility, God should regard and look upon: a greater evil than which I doubt whether any man can devise: which yet, notwithstanding, (accord- ing to the Apostle’s commination,) we see to have fallen upon Julian the Pelagian, who either cared not to be joined at all in opinion with his fellows, or else presumed to sepa- rate himself from them. But now it is time to bring forth the example which we promised ; where and after what sort the judgment and opinions of holy Fathers have been gathered together, that according to them, by the decree and autho- rity of an Ecclesiastical Council, the Rule of Faith might be set down: which to the end that I may more commo- diously do, I will here make an end of this Commonitory, and so take another beginning for those things which do follow. The second Commonitory has been lost, and no more of ct preserved than the tast section, that is, only the re- capitulation, which is here subjoined. CHAPTER XXIX. A RECAPITULATION OF WHAT HAS BEEN SAID BEFORE. Wutcu being so, it is now time that in the end of this second book we recapitulate that which in these two Com- monitory books hath been spoken. We said, in the premises, that this always hath been, and even at this day is, the cus- tom of Catholics, to try and examine true faith, by these two manner of ways. First, by the authority of the divine Canon: secondly, by the tradition of the Catholic Church ; 116 Vincentit Lirinensis adversus Hereses. traditione ; non quia canon solus non sibi ad universa sufficiat, sed quia verba divina pro suo plerique arbi- tratu interpretantes varias opiniones erroresque con- cipiant, atque ideo necesse sit, ut ad unam Kcclesiastici sensus regulam Scripture ccelestis intelligentia diri- gatur: in lis duntaxat precipue questionibus, quibus totius Catholici dogmatis fundamenta nituntur. Item diximus, in ipsa rursus Ecclesia universitatis pariter et antiquitatis consensionem spectari oportere, ne aut ab unitatis integritate in partem schismatis abrum- pamur, aut e vetustatis religione in heereseon novitates precipitemur. Item diximus, in ipsa Ecclesic vetus- tate duo quedam vehementer studioseque observanda, quibus penitus inherere deberent, quicunque heretici esse nollent. Primum si quid esset antiquitus ab om- nibus Heclesize Catholicee Sacerdotibus universalis Con- cilii auctoritate decretum: Deinde siqua nova exsur- geret queestio, ubi id minime reperiretur, recurrendum ad sanctorum patrum sententias, eorum duntaxat, qui suis quique temporibus et locis, in unitate communionis et fidei permanentes, Magistri probabiles exstitissent ; et quidquid uno sensu atque consensu tenuisse inveni- rentur, id Ecclesie verum et Catholicum absque ullo scrupulo judicaretur. Quod ne presumptione magis nostra, quam auctori- tate Kcclesiastica promere videremur, exemplum ad- hibuimus sancti Concilii, quod ante triennium ferme in Asia apud Ephesum’celebratum est viris clarissimis Basso Antiochoque Consulibus. Ubi cum de sanci- endis fidei regulis disceptaretur, ne qua illic forsitan prophana novitas in modum perfidise Ariminensis ob- Pincentius Lirinensis against Heresy. TEa not because the canonical Scripture is not as to itself suf- ficient for all things, but because, very many expounding God’s Word at their own pleasure, do thereby conceive divers opinions and errors. And, for that cause, it is necessary that the interpretation of the heavenly Scripture be directed according to the one only rule of the Church’s understand- ing: only be it observed, especially in those questions wpon which the foundations of the whole Catholic doctrine do depend. Likewise we said, that, even within the Church, we were to look to the consent both of universality and antiquity, that so we be neither carried away from sound unity to the side of schism, nor yet cast headlong from antiquity of religion into heretical novelties. We said also, that in ecclesiastical antiquity itself we were diligently to observe, and seriously to consider, two things, unto which all those that will not be heretics must of necessity cling fast. The first is, that which hath in old time been determined by all the Priests of the Catholic Church, by authority of a General Council. The second is, that, if any new question did arise, in which that were not to be found, we ought to have recourse to the sayings of the holy Fathers, but yet of those only, who in their time and place were approved masters, being such as continued in the unity of the com- munion and faith: and whatsoever we find that they held with one mind and one consent, to judge that, without all scruple, to be the true and Catholic doctrine of the Church. And lest we should seem to say this rather of our own pre. sumption than from any authority of the Church, we gave an example of the sacred Council holden almost three years since at Ephesus, a city in Asia, in the time of the right honourable Consuls, Bassus and Antiochus, in which disputa- tion being had of authorizing rules of faith, lest there might, by chance, some profane novelty creep in, as happened at that perfidious meeting in Ariminum, this was thought the 118 Vineentic Lirinensis adversus Hereses. reperet, universis Sacerdotibus, qui illo ducenti fere numero convenerant, hoc Catholicissimum, fidelissimum atque optimum factu visum est, ut in medium sanc- torum Patrum sententize proferrentur, quorum alios martyres, alios confessores, omnes vero Catholicos Sacerdotes fuisse, ef permansisse constaret: ut scilicet rite atque solenniter ex eorum consensu atque decreto antiqui dogmatis religio confirmaretur, et prophane novitatis blasphemia condemnaretur. Quod cum ita factum foret, jure meritoque impius ille Nestorius, Catholicee vetustati contrarius, beatus vero Cyrillus sacrosancte antiquitati consentaneus judicatus est. Et ut ad fidem rerum nihil deesset, etiam nomina et numerum (licet ordinem fuissemus obliti) edidimus corum patrum, juxta quorum ibidem concinentem sibi concordemque sententiam, et Legis Sacre proloquia ex- posita sunt, et divini dogmatis regula constabilita est. Quos ad confirmandam memoriam hic quoque recensere nequaquam superfluum est. CAPUT XXX. DE CONCILIO EPHESINO, Sunt ergo hi viri quorum in illo Concilio, vel tan- quam judicum, vel tanquam testium scripta recitata sunt: S. Petrus Alexandrinus Episcopus, doctor pre- stantissimus, et martyr beatissimus: S. Athanasius ejusdem civitatis antistes, magister fidelissimus, et con- fessor eminentissimus: S. Theophilus ejusdem item urbis Episcopus, vir fide, vita, scientia satis clarus: cui successit venerandus Cyrillus, qui nune Alexan- Vincentius Lirinensis against Heresy. 119 most Catholic, faithful, and best course to be taken, by all the Priests there present, which were about two hundred in number, that the opinions of those holy Fathers should be brought forth, of whom it was certain, that some of them had been martyrs, some confessors, and that all had lived and died Catholic Priests, that by their consent and verdict, the true religion of ancient doctrine might be duly and solemnly confirmed, and the blasphemy of profane novelty condemned : which being so done, that impious Nestorius was worthily and justly judged to have taught contrary to the old Catholic faith, and blessed Cyril to have agreed with holy and sacred antiquity. And, to the end that nothing might be wanting which procureth credit, we set forth also the names and number of these Fathers, (although not remembering their order,) according to whose uniform and harmonious judgment both the sayings of the Sacred Law were expounded, and the rule of divine doctrine established. Neither will it here be superfluous for memory’s sake to repeat them once again. CHAPTER XXX. ON THE COUNCIL OF EPHESUS. TuesE therefore are the men whose works were cited in that Council, either as judges, or else as witnesses. 8. Peter, Bishop of Alexandria, a most excellent doctor, and blessed martyr. §. Athanasius, Bishop of the same city, a most faithful teacher, and famous confessor. 8. Theophilus, Bishop also of the same city, a notable man for faith, life, and learn- ing; next after whom succeeded venerable Cyril, who at 120 Vineentit Lirinensis adversus Hereses. drinam illustrat Ecclesiam: Et ne forsitan unius civi- tatis ac provincie doctrina hee putaretur, adhibita sunt etiam illa Cappadociz lumina, sanctus Gregorius Epis- copus et Confessor de Nazianzo. S. Basilius Casares Cappadocie Episcopus et Confessor: Sanctus item alter Gregorius Nyssenus Episcopus, fidei, conversationis, in- tegritatis et sapientiz merito fratre Basilio dignissimus. Sed ne sola Grecia aut Oriens tantum, verum etiam Occidentalis et Latinus orbis ita semper sensisse ap- probaretur, lectze sunt quoque ibi quedam ad quosdam epistole sancti Felicis Martyris et S. Julii urbis Rome Episcoporum. Et ut non solum caput orbis, verum etiam latera illi judicio testimonium perhiberent, ad- hibitus est a meridie beatissimus Cyprianus, Episcopus Carthaginensis, et martyr: a Septentrione 8S. Ambrosius, Mediolanensis Episcopus. Hi sunt igitur omnes apud Ephesum sacrato Decalogi numero magistri, consiliarii, testes, judicesque producti: quorum beata illa Sy- nodus doctrinam tenens, consilium sequens, credens testimonio, obediens judicio, absque tadio presumptione et gratia, de fidei regulis pronunciavit. Quanquam multo amplior Majorum numerus adhiberi potuerit, sed necesse non fuit: quia neque multitudine testium negotil tempora occupari oportebat, et decem illos non aliud fere sensisse, quam ceteros omnes collegas suos nemo dubitabat. Vincentius Lirinensis against Heresy. 121 this present doth adorn the Church of Alexandria, And lest perchance it should be thought that this was the doc- trine of one city, or of one province; to the former there were adjomed those two lights of Cappadocia, 8. Gregory, Bishop and Confessor of Nazianzum, and S. Basil, Bishop and Confessor of Czsarea, and also another S. Gregory, Bishop of Nyssa, worthy for his merit of faith, conversation, integrity, and wisdom, of such a brother as Basil was. And for proof that not only Greece and the East, but also the Western and Latin world, were always of the same opinion, some letters of S. Felix Martyr, and S. Julius, both Bishops of Rome, which they wrote unto certain men, were there read. And that not only the head of the world, but also the other parts, should give testimony in that judgment ; ‘from the South they had blessed §. Cyprian, Bishop of Carthage, martyr; from the North S, Ambrose, Bishop of Milan. All these then, to the sacred number of the De- calogue, were alleged in the Council of Ephesus, as masters, counsellors, witnesses, and judges; whose doctrine the bles- sed Synod holding, following whose counsel, believing whose testimony, obeying whose judgment, without shunning of labour, without presumption, without favour, gave sentence concerning the rules of faith. And albeit a far greater number of Fathers might have been alleged, yet was it not necessary, because it was not fit that the time of busi- ness should be spent with multitude of witnesses; and fur- ther, no man doubted but that those ten did think little other than all the rest of their eolleagues. 122 Vineentii Lirinensts adversus Heareses. CAPUT XXXI. PATRUM EPHESINORUM IN EXPUGNANDA NOVITATE TUENDA- QUE ANTIQUITATE CONSTANTIA. Post que omnia, adjecimus etiam beati Cyrilli sen- tentiam, que gestis ipsis Ecclesiasticis continetur. Nam- que cum lecta esset sancti Capreoli Episcopi Carthagi- nensis Epistola, qui nihil aliud intendebat et preca- batur, nisi ut expugnata novitate antiquitas defende- retur, ita Episcopus Cyrillus prolocutus est et defi- nivit: quod hic quoque interponere non abs re vide- tur: ait enim in fine gestorum: ‘‘ Et hee,’ inquit,. “‘ quee lecta est Epistola venerandi et multum religiosi Episcopi Carthaginensis Capreoli, fidei gestorum in- seretur, cujus aperta sententia est: vult enim antiqua fidei dogmata confirmari, novitia vero et superflue adinventa et impie promulgata reprobari atque dam- nari.’ Omnes Episcopi adclamaverunt: ‘‘ He om- nium voces sunt, hec omnes dicimus, hoc omnium votum est.’”? Que tandem omnium voces atque om- nium vota, nisi ut quod erat antiquitus traditum tene- retur, quod adinventum nuper exploderetur? Post- quam admirati sumus et predicavimus, quanta Con- cilii illius fuerit humilitas et sanctitas, ut tot numero Sacerdotes, pene ex majori parte Metropolitani, tante eruditionis, tanteeque doctrine, ut prope omnes possent de dogmatibus disputare, quibus propterea ipsa in unum congregatio audendi a se aliquid et statuendi addere videretur fiduciam, nihil tamen novarent, nihil presumerent, nihil sibi penitus arrogarent: sed omni- Vinecentius Lirinensis against Heresy. 123 CHAPTER XXXI. THE CONSTANCY OF THE EPHESIAN FATHERS IN OVER- THROWING NOVEETY AND DEFENDING ANTIQUITY. ArtsR all this we added also the worthy sentence of blessed Cyril, which is contained in the very ecclesiastical acts of that Council. For when the Epistle of 8. Capreolus, Bishop of Carthage, had been read, who urged and entreated nothing else, but that novelty might be overthrown and antiquity defended, Bishop Cyril spake and gave his defi- nition in this sort: which I have thought it not out of place to insert here: these then be his words, in the end of the acts of that Council. “And this Epistle (quoth he) of the venerable and very religious Capreolus, Bishop of Carthage, which has been read, shall be included in the document of our acts; whose judgment is clear; for he desireth that the old doctrine of the faith may be confirmed, and that new doctrines, superfluously invented and impiously spread abroad, may be rejeeted and condemned. To which all the Bishops, with one consent, cried out: ‘These are the words of all, This we speak all, This is the wish of all’ ” What then were the words of all? What the wishes of all P Surely nothing else, but that that which was of old time de- livered might be retained, and that which was newly in- vented might be rejected. After that, we admired and highly commended the great humility and holiness of that Council, that so many Priests, almost the greater part of whom were Metropolitans, of such erudition, of such learn- ing, that they were almost all sufficient to have disputed concerning doctrines, and whose very assembling might there- fore seem enough to have emboldened them to presume, and determine somewhat of themselves, yet they innovated in nothing, presumed in nothing, arrogated nothing to them- 124 Vincenti Lirinensis adversus Hereses. modis precaverent, ne aliquid posteris traderent, quod ipsi a patribus non accepissent: et non solum in pre- senti rem bene disponerent, verum etiam post futuris exempla preeberent, ut et ipsi scilicet sacrate vetus- tatis dogmata colerent, prophane vero novitatis adin- venta damnarent. Invecti etiam sumus in Nestorii sceleratam presumptionem, quod sacram Scripturam se primum et solum intelligere, et omnes eos ignorasse jac- taret, quicunque ante se magisterii munere preediti, di- vina eloquia tractavissent: universos scilicet Sacerdotes, universos Confessores et Martyres, quorum alii ex- planassent Dei legem: alii vero explanantibus con- sensissent vel credidissent: totam postremo etiam nunc errare et semper errasse adseveraret Ecclesiam, que, ~ut ipsi videbatur ignaros, erroneosque doctores et se- cuta esset et sequeretur. CARUT XXXII CCELESTINI ET SEXTI ROM. PONTIFICUM IN PROSCRIBENDA NOVITATE STUDIUM. Qu omnia licet cumulate abundeque sufficerent ad prophanas quasque novitates obruendas et extinguen- das, tamen ne quid deesse tante plenitudini videretur, ad postremum adjiciemus geminam Apostolice Sedis auctoritatem: unam scilicet sancti Pape Sixti, qui nunc Romanam Keclesiam venerandus illustrat: al- teram decessoris sui beate memorixe Pape Ceelestini, quam hic quoque interponere necessarium judicavimus. Ait itaque sanctus Papa Sixtus in epistola, quam de Vincentius Lirinensis against Heresy. 125 selves; but, above all things, were most careful not to deliver any thing unto posterity, which they also had not received of their forefathers, not only disposing well of the business then present, but leaving an example to posterity, namely, how they, in like manner, should reverence the doc- trines of sacred antiquity, but condemn the inventions of profane novelty: we inveighed also against the wicked pre- sumption of Nestorius; who boasted that he was the first and only man which understood the Scriptures, and that all others were in ignorance, which before his days in their office of teachers, had expounded the divine sayings, that is, all Priests, all Confessors and Martyrs, of whom some had expounded God’s law, others allowed and believed them so expounding: to conclude, he maintained that the whole Church both now doth err, and always had erred, because, as he thought, she had followed, and was following, ig- norant and erroneous doctors. CT aa PB Bes otek Le THE ZEAL OF THE ROMAN PONTIFFS CELESTINUS AND SIXTUS, IN PROSCRIBING NOVELTY. Att which, albeit they were abundantly sufficient for the overthrow and extinguishing of all profane novelties, yet, lest that aught should in such plenty of proofs be wanting, we will add for a conclusion a twofold authority of the See Apostolic, the one of holy Pope Sixtus, which vener- able man now adorneth the Church of Rome; the other of Pope Celestinus, of blessed memory, his predecessor, which I have thought needful here also to insert. The holy Pope Sixtus then, in his Epistle which he sent to the Bishop 126 Vincentit Lirinensis adversus Hereses. causa Nestorii Antiocheno misit Episcopo: “ Ergo,” inquit, ‘“‘ quia sicut ait Apostolus, fides una est, que evidenter obtinuit dicenda, credamus, et tenenda cre- damus.” Que sunt tandem illa credenda et dicenda ? Sequitur et ait: ‘(Nihil ultra,”’ inquit, ‘‘liceat novi- tati, quia nihil addi convenit vetustati: Perspicua ma- jorum fides et credulitas nulla cceni permixtione tur- betur.’? Omnino Apostolice: ut majorum credulitatem perspicuitatis lumine ornaret, novitias vero prophani- tates coeni permixtione describeret. Sed” et sanctus Papa Celestinus pari modo eademque sententia: aif enim in epistola, quam Gallorum sacerdotibus misit, arguens eorum conniventiam, quod antiquam fidem silentio destituentes, prophanas novitates exsurgere paterentur. ‘‘Merito,” inquit, ‘causa nos respicit, si silentio foveamus errorem. Ergo corripiantur hujus- modi; non sit iis liberum habere pro voluntate ser- monem.” Hic aliquis fortasse addubitet, quinam sint illi, quos habere prohibeat liberum pro voluntate ser- monem, vetustatis preedicatores, an novitatis adinven- tores. Ipse dicat, et dubitationem legentium ipse dis- solvat. Sequitur enim: ‘ Desinat,’’ inquit, ‘si ita res est,” id est, si ita est, ut apud me quidam urbes et provincias vestras criminantur, quod eas quibusdam novitatibus consentire noxia dissimulatione faciatis; ‘‘desinat itaque,” inquit, ‘‘si ita res est, incessere novitas vetustatem.”’ Ergo hee fuit beati Ceelestini beata sententia, non ut vetustas cessaret obruere novi- tatem: sed potius novitas desineret incessere vetus- tatem. Vincentius Lirinensis against Heresy. 127 of Antioch touching the cause of Nestorius, saith thus. “Therefore,” quoth he, “because (as the Apostle saith) the faith is one, that which evidently hath obtained, what things are to be said, let us believe, and consider that they are to be firmly holden.” What then are those things which are to be believed, and to be said? THe continueth saying thus: ‘ Let nothing further (quoth he) be allowed to novelty, because it is fitting that nothing be added to antiquity. Let not the clear faith and belief of our forefathers be troubled with any admixture of mire.” Apostolically spoken ! to attribute to our forefathers’ faith the light of transparency, but to denote novel profaneness by the admixture of mire. Pope Celestinus likewise is of the same opinion: for in his epistle which he sent to the priests of Gaul, wherein he reprehendeth their connivance, in that, by their silence, they left the old faith unprotected, and suffered profane novelties to spring up, thus he writeth; “Justly” (quoth he) “the blame doth touch us, if by our silence we foster error; therefore let such men be corrected, let them not have liberty to speak at their pleasure.” Some haply may question who they be, whom he forbiddeth to have liberty of speaking, whether the preachers of antiquity, or the in- ventors of novelties; let himself speak, and discharge the reader of this doubt; for it followeth, “Let novelty cease,” quoth he, “if the matter be so;” that is, if that be true, in which divers accuse unto me your cities and provinces, that through your pernicious connivance you cause them to go over to certain new doctrines; “therefore,” quoth he, ‘if the matter be so, let novelty cease to molest antiquity.” This then was the blessed opinion of blessed Celestinus, not that antiquity should cease to suppress novelty, but rather that novelty should give over to molest antiquity. 198 Vineentit Lirinensts adversus Hereses. CAPUT XXXIII. FILIIS ECCLESI® CATHOLICH PATRUM FIDEI INH AZRENDUM AC IMMORIENDUM. Qursus Apostolicis Catholicisque decretis quisquis refragatur, insultet primum omnium necesse est me- moriz sancti Celestini, qui statuit ut desineret in- cessere novitas vetustatem: deinde irrideat definita sancti Sixti, qui censuit, ne ultra quidquam liceat novitati, quia nihil addi convenit vetustati: sed et beati Cyrilli statuta contemnat, qui venerandi Capreoli zelum magna predicatione laudavit, quod antique fide1 dogmata confirmari cuperet, novitia vero adinventa damnari: Ephesinam quoque Synodum, id est, totius pene Orientis sanctorum Episcoporum judicata pro- culcet: quibus divinitus placuit nihil aliud posteris cre- dendum decernere, nisi quod sacrata sibique in ‘Christo consentiens sanctorum Patrum tenuisset antiquitas, qui- que etiam vociferantes et acclamantes, uno ore testificati sunt, has esse omnium voces, hoc omnes optare, hoc omnes censere, ut sicut universi fere ante Nestorium hee- retici, contemnentes vetustatem et asserentes novitatem, damnati forent, ita ipse quoque Nestorius auctor novi- tatis et impugnator vetustatis condemnaretur. Quorum sacrosancta et coclestis gratize munere inspirata consensio si cui displicet, quid aliud sequitur, nisi ut prophani- tatem Nestorii adserat non jure damnatam? Ad ex- tremum quoque universam Christi Ececlesiam et Magis- tros ejus Apostolos et Prophetas, precipueque tamen beatum Apostolum Paulum velut quedam purgamenta contemnat: illam quod a religione colendwe et exco- Vincentius Lirinensis against Heresy. 129 CHAPTER XXXIII. THE SONS OF THE CATHOLIC CHURCH SHOULD HOLD TO, AND DIE FOR, THE FAITH OF THEIR FATHERS. Wuicu Apostolic and Catholic decrees whosoever resists, first, of necessity he must proudly contemn the memory of 5. Celestinus, who determined that novelty should give over to molest antiquity. Again, he must scoff at the decree of S. Sixtus, whose judgment is, that nothing further be allowed to novelty, because it is not fitting that aught be added to antiquity. Again he must contemn the deter- minations of blessed Cyril, who commended with great praise the zeal of venerable Capreolus, in that he desired, that the old articles of faith should be confirmed, and new inven- tions condemned. Likewise he must tread under foot the Council of Ephesus, that is, the judgments of the holy Bishops of almost the whole East, who, by God’s aid, would not decree aught as requisite to be believed by posterity, but that which the sacred antiquity of our holy forefathers, agreeing together in Christ, had holden, who loudly and with acclamation, with one voice testified, that these were the words of all, this all wished, all gave judgment: that, as all heretics almost before Nestorius, contemning anti- quity and defending novelty, had been condemned; so like- wise Nestorius himself, the author of novelty, and impugner of antiquity, should be condemned. Whose sacred consent and agreement, proceeding from the inspiration of heavenly grace, if any dislike, what remaineth but that he maintain that Nestorius’ profaneness was unjustly condemned? Finally, he must also contemn the whole Church of Christ, and her masters, the Apostles and Prophets, and especially the doctrine of the blessed Apostle St.Paul, as dregs and dross. The Church, because she hath never ceased religiously to K 130 Vineentit Lirinensis adversus Hereses. lends semel sibi tradite fidei nunquam recesserit: illum vero, qui scripserit: ‘‘O Timothee, depositum custodi, devitans prophanas vocum novitates.” Kt item: ‘‘Si quis vobis annunciaverit preeterquam quod accepistis, anathema sit.” Quod si neque apostolica definita, neque ecclesiastica decreta temeranda sunt, quibus secundum sacrosanctam universitatis et anti- quitatis consensionem cuncti semper heretici, et ad extremum Pelagius, Celestius, Nestorius, jure merito- que damnati sunt, necesse est profecto omnibus dein- ceps Catholicis, qui sese Ecclesice matris legitimos filios probare student, ut sanctee sanctorum Patrum fidei in- hereant, adglutinentur, immoriantur, prophanas vero prophanorum novitates detestentur, horrescant, insec- tentur, persequantur. Hee sunt fere que duobus Commonitoriis latius disserta, aliquanto nunc brevius recapitulandi lege constricta sunt: ut memoria mea, cui adminiculande ista confecimus, et commonendi assiduitate reparetur, et prolixitatis fastidio non ob- ruatur. Explicit Tractatus Peregrini contra Hereticos. Vincentius Lirinensis against Heresy. 131 keep and maintain that faith which was once delivered; St.Paul, because he hath thus written, “O Timothy, keep the depositum, avoiding profane novelties of voices;” and again, “If any preach unto you otherwise than you have received, be he accursed.” So that if neither the Apostle’s definitions, nor the Ecclesiastical Canons, ought to be violated, by which, according to the sacred consent of universality and antiquity, all heretics at all times, and lastly, Pelagius, Celestius, and Nestorius, were justly and deservedly con- demned; surely necessary it is for all Catholics, which desire to shew themselves true children of their mother the Church, to adhere, stick close, and hold, even to death, unto the holy faith of their holy Fathers; but to detest and abhor, pursue and drive out, the profane novelties of all profane men whatsoever. This generally is the sum of that which in these two Commonitories we have more amply discoursed of, and now, after the manner of recapitulation, in fewer words gathered together; that my memory, for helping whereof I wrote them, may both with constant admonition be repaired, and yet not overlaid with any tedious prolixity. Here endeth the Treatise of Peregrinus against Heretics. NOTES. Pacr 19, line 24. “The Apostolic See, that is, the Roman, which the Apostles Peter and Paul had consecrated by their blood, and which the inhabitants of the West commonly un- derstand when they simply say, The Apostolic See, [Sedes Apostolica,| because that was the only Apostolic Church in the West.” Baluzius. ‘Because an opinion prevailed that this Church was founded by S. Peter, therefore in the West it was called the Apostolic See [Sedes Apostolica] by way of honour.” Calvin. Inst., |. iv.c. 6, § 16. “But if the Catho- like she be not, nor the root of the Catholike Church, yet Apostolike I hope she is. Indeed Apostolike she is, as being the See of one, and he a prime Apostle; but then not Apo- stolike as the Church is ealled in the Creed from all the Apo- stles, no nor the? only Apostolike.” Laud’s Conference, § 38. No. 27. Page 77. line 21. “Novelties ;” so the Vulgate, &c. “‘ Vanities” is now the received reading. [Kevopwvlas, “vain babblings.” Eng. Transl.) This, however, does not affect the argument from the word depositum. a Tertullian de Preescrip. Heret. c. 20, 32, 36. [The Churches mentioned as Apostolic in c. 32 and 86 are: Smyrna and Rome, in c. 32; Corinth, Philippi, Thessalonica, Ephesus, and Rome, in c. 36. See Hammond, chap. 5. sec. v. 7, quoted in the Appendix.] APPENDIX. ARCHBISHOP CRANMER. “AND now forasmuch as the wicked Church of Rome, counterfeiting the Church of Christ, hath, in this matter of the Sacrament of the blessed body and blood of our Saviour Christ, varied from the pure and holy Church in the Apostles’ time, and many hundred years after, (as in my book I have plainly declared, and manifestly proved,) it is an easy matter to discern which Church is to be followed. And I cannot but marvel, that Smythe allegeth for him Vincentius Lirinen- sis, who, contrary to Doctor Smythe, teacheth plainly, that the Canon of the Bible is perfect and sufficient of itself for the truth of the Catholic faith: and that the whole Church cannot make one article of the faith, although it may be taken as a necessary witness, for the receiving and establishing of the same, with these three conditions, that the thing which we would establish thereby, hath been believed in all places, ever, and of all men. Which the papistical doctrine in this matter hath not been, but came from Rome, since-Berenga- rlus’ time, by Nicolas the Second, Innocentius the Third, and other of their sort: whereas the doctrine which I have set forth, came from Christ and His Apostles, and was of all men every where with one consent taught and believed, as my book sheweth plainly, until the papists did transform and transubstantiate the chief articles of our Christian faith.” Answer to Smythe’s Preface. Remains, Ozford, 1833, vol. ili. p. 22. “And touching my doctrine of the Sacrament, and other my doctrine, of what kind soever it be, I protest that it was 134 Appendix. never my mind to write, speak, or understand anything con- trary to the most holy Word of God, or else against the holy Catholic Church of Christ ; but purely and simply to imitate and teach those things only, which I had learned of the sacred Scripture, and of the holy Catholic Church of Christ from the beginning, and also according to the exposition of the most holy and learned Fathers and Martyrs of the Church. “And if any thing hath peradventure chanced otherwise than I thought, I may err, but heretic I cannot be, forasmuch as Lam ready in all things to follow the judgment of the most sacred Word of God and of the holy Catholic Church, desiring none other thing than meekly and gently to be taught, if any where (which God forbid) I have swerved from the truth.” Appeal at his Degradation, vol. iv. p. 126. BISHOP RIDLEY. « And in that the Church of Christ is in doubt, I use herein the wise counsel of Vincentius Lirinensis, whom I am sure you will allow; who, giving precepts how the Catholic Church may be, in all schisms and heresies, known, writeth in this manner; ‘ When,’ saith he, ‘one part is corrupted with here- sies, then prefer the whole world before that one part; but, if the greatest part be infected, then prefer antiquity.’” Gi. Ridley’s Life of Bp. Ridley, pp. 618, 614. BISHOP JEWEL. “‘Tstorum vero religio, si ita antiqua et vetus est, uti eam ipsi videri volunt, eur unam ab exemplis primitive: Kcclesiz, ex antiquis Patribus, et Conciliis veteribus non probant? Cur tam vetus causa tamdiu deserta jacet sine patrono? Fer- rum quidem, et flammam semper habuerunt ad manum; de Conciliis vero antiquis, et Patribus, magnum silentium.”... . Juelli Apologia. Enchiridion Theologicum, vol. i., p. 162. Oxford, 1825. Jewel. 1385 *Ostendant ergo aliquando antiquitatem istam suam; fa- ciant, ut appareant ista, que tantopere preedicant esse tam late propagata. Doceant omnes nationes Christianas in suam istam religionem concessisse: sed fugiunt, ut jam ante dixi- mus, a decretis ipsi suis: eaque que ante ita paucos annos ab ipsis in omnem eternitatem sancita erant, tam brevi tempore resciderunt. Quid ergo illis fidendum est in Patribus, in ve- teribus Conciliis, in verbis Dei? Non habent, O Deus bone, non habent ea, que se habere gloriantur; non antiquitatem, non universalitatem, non locorum, non temporum omnium con- sensum. Idque ipsi, etsi dissimulatum potius cuperent, tamen non ignorant; imo etiam interdum non obscure confitentur.” 16% p, 166. “Nos quidem, uti diximus, de mutanda Religione, nihil temere aut insolentur, nihil nisi cunctanter, et magna cum deliberatione fecimus; neque id unquam animum induxisse- mus facere, nisi nos et manifesta atque indubitata voluntas Dei nobis in sacrosanctis Scripturis patefacta, et salutis nos- tre ratio coegisset. tsi enim discessimus ab illa Ecclesia, quam isti appellant Catholicam, et ea re, nobis apud illos qui judicare non possunt, invidiam faciunt, tamen id satis est nobis, satisque esse debet homini prudenti et pio, et de eterna vita cogitanti, nos ab ea Hcclesia discessisse que errare potu- erit, quam Christus, qui errare non potest, tanto ante pre- dixerit erraturam, quamque nos ipsi oculis perspicue videba- mus a sanctis Patribus, ab Apostolis, a Christo ipso, a primi- tiva et Catholica Ecclesia discessisse. Accessimus autem quantum maxime potuimus, ad Hcclesiam Apostolorum, et veterum Catholicorum Episcoporum, et Patrum, quam scimus adhuc fuisse integram, utque Tertullianus ait, incorruptam virginem, nulla dum idololatria, nec errore gravi ac publico contaminatam; nec tantum doctrinam nostram, sed etiam Sacramenta, precumque publicarum formam, ad illorum ritus et instituta direximus: utque Christum ipsum, et omnes fere 136 Appendix. pios fecisse scimus, Religionem ab istis turpiter neglectam et depravatam, ad originem et ad primordia revocavimus. Inde enim putavimus instaurationem petendam esse, unde prima Religionis initia ducta essent. ‘Heec enim ratio,’ inquit an- tiquissimus pater Tertullianus, ‘valet adversus omnes Here- ses, id esse verum, quodcunque primum; id esse adulterum quodcunque posterius.’ Irenus sepe ad antiquissimas Ke- clesias provocavit, que Christo fuissent viciniores, quasque credibile vix esset erravisse. Jam vero cur ea hodie ratio non initur? Our ad antiquarum Ecclesiarum similitudinem non redimus? Cur id a nobis hodie audiri non potest, quod olim in Concilio Niceno, a tot Episcopis et Catholicis Patri- bus, nullo refragante, pronunciatum est, €n apxata kpareitw P” Ib., p. 184, 185. “Here, Mr. Harding, ye have taken in hand a needless labour. You know right well, we despise not the authority of the holy Fathers. .. . Throughout the whole discourse of this Apology in defence of the Catholic truth of our religion, next unto God’s holy Word, we have used no proof or au- thority so much, as the expositions and judgments of the holy Fathers. We despise them not, therefore, but rather give God thanks, in their behalf, for that it hath pleased Him to provide so worthy instruments for His Church: and there- fore do we justly reprove you, for that so unadvisedly and without cause, ye have forsaken the steps of so holy Fathers. The four general Councils, wherein ye dwell so long, as they make nothing against us, so in sundry points they fight ex- pressly against you..... To come near the matter, we say not that all cases of doubt are, by manifest and open words, plainly expressed in the Scriptures. For so there would need no exposition. But we say, that there is no case in religion so dark and doubtful, but that it may necessarily be either proved or reproved by collation and conference of Seriptures. ..:. In this conference and judgment of the holy Jewel. 137 Scriptures, we need oftentimes the discretion and wisdom of learned Fathers. Yet notwithstanding may we not give them herein greater credit than is convenient, or than they them- - selves, if it were offered, would receive. We may reverently say of them, as Seneca, in the like case, sometime said, ‘ Non sunt Domini, sed Duces nostri? They are our Leaders, but not our Lords. They are not the truth of God itself, but only witnesses of the truth..... But the Bishops in those Coun- cils, saith Mr. Harding, brought forth and followed the expo- sitions of the ancient learned Fathers. And wherefore might they not ? What man ever taught or said the contrary? Yet notwithstanding they alleged them, not as the foundations or grounds, but only as approved and faithful witnesses of the truth. Which thing, if Mr. Harding happily will deny, may easily appear by the words of Cyrillus, pronounced and pub- lished openly in the Council of Chalcedon: ‘ Gratulamur vobis mutuo, quod et nostre et vestre Heclesie fidem habent con- sentientem et divinitus inspiratis Scripturis, et traditionibus sanctorum Patrum.’ [Hvagrius, i. 18.] Which words of Cyrillus being heard, and the consent of the Fathers being known, the whole Council for joy made a shout together, ‘Omnes ita credimus, Papa Leo ita credit, &c, Thus we all believe; Pope Leo thus believeth; thus believeth Leo and Anatolius ; thus Cyrillus believeth ; this is the faith of our Fathers; this is the faith of the Apostles; thus have the Apostles taught.’ [Cone. Chale. Act. i.]....Thus may you see, Mr. Harding, to what end the bishops, in the Councils ye spake of, alleged the expositions of the ancient Fathers, and how far they weighed them under the authority of the Scrip- tures. In like sort do we also, this day, allege against you, the manifest and undoubted and agreeable judgments of the most ancient learned holy Fathers; and thereby, as by ap- proved and faithful witnesses, we disclose the infinite follies and errors of your doctrine.” Def. of Apol. I. c. ix. div. 1. 138 Appendix. ‘““These be cases, not of wit, but of faith; not of eloquence, but of truth; not invented or devised by us, but from the Apostles, and holy Fathers, and founders of the Church, by long succession brought unto us. We are not the devisers thereof, but only the keepers; not the masters, but the scho- lars. Touching the substance of religion, we believe that the ancient, catholic, learned Fathers believed; we do that they did, we say that they said. And marvel not, in what side soever ye see them, if you see us join unto the same. It is our great comfort, that we see their faith and our faith to agree in one.” Reply. Answer to Mr. Harding's Conclusion, ad fin, HOOKER. “There is in Scripture therefore no defect, but that any man, what place or calling soever he hold in the Church of God, may have thereby the light of his natural under- standing so perfected, that the one being relieved by the other, there can want no part of needful instruction unto any good work which God Himself requireth, be it natural or supernatural, belonging simply unto men as men, or unto men as they are united in whatsoever kind of society. It sufficeth, therefore, that Nature and Scripture do serve in such full sort, that they both jointly and not severally either of them be so complete, that unto everlasting felicity we need not the knowledge of any thing more than these two may easily furnish our minds with on all sides; and therefore they which add traditions, as a part of super- natural necessary truth, have not the truth, but are in error. For they only plead, that whatsoever God revealeth as necessary for all Christian men to do’and believe, the same we ought to embrace, whether we have received it by writing or otherwise; which no man denieth: when that which they should confirm, who claim so great rever- ence unto traditions, is, that the same traditions are neces- Archbishop Laud. 139 sarily to be acknowledged divine and holy. For we do not reject them only because they are not in the Scripture but because they are neither in Scripture, nor can other- wise sufficiently by any reason be proved to be of God. That which is of God, and may be evidently proved to be so, we deny not but it hath in his kind, although unwritten, yet the self-same force and authority with the written laws of God.” Laws of Kec. Pol., b. i. c. 14. [5.] ed. Keble. *°OoOoroueiv, ‘to divide aright, doth note in the Apostles’ writings soundness of doctrine only; and in meaning standeth opposite to kaworouety, ‘the broaching of new opinions against that which is received.” For questionless the first things delivered to the Church of Christ were pure and sincere truth: which whosoever did afterward oppugn, could not choose but divide the Church into two moieties; in whieh division, such as taught what was first believed, held the truer part; the contrary side, in that they were teachers of novelty, erred.” Jdid., b. v.c. 81. [11.] ed. Keble. ARCHBISHOP LAUD. **And now by this time it will be no hard thing to re- concile the Fathers, which seem to speak differently in no few places, both one from another, and the same from them- selves, touching Scripture and Tradition; and that as well in this point, to prove Scripture to be the Word of God, as for concordant exposition of Scripture in all things else. When therefore the Fathers say*, We have the Scripture by Tradition, or the like; either they mean the Tradition of the Apostles themselves delivering it; and there, when it is known to be such, we may resolve our faith. Or if a “Scripturas habemus ea Traditione.’? §.Cyril. Hier. Catech. 4. **Multa que non inveniuntur in Literis Apostolorum, &c. non nisi ab illis tradita et commendata creduntur.” S.Aug. 2. de Baptism. contra Donat. c. 7, 140 Appendix. they speak of the Present Church, then they mean, that the Tradition of it, is that by which we first receive the Scrip- ture, as by an according means to the Prime Tradition. But because it is not simply divine, we cannot resolve our faith into it, nor settle our faith upon it, till it resolve itself into ’ the Prime Tradition of the Apostles, or the Scripture, or both; and there we rest with it. And you cannot shew an ordinary consent of Fathers; nay, can you, or any of your quarter, shew any one Father of the Church, Greek or Latin, that ever said, We are to resolve our faith, that Scripture is the Word of God, into the Tradition of the Present Church. And again, when the Fathers say we are to rely upon Scripture” only, they are never to be understood with exclusion of Tradition, in what cases soever it may be had‘; not but that the Scripture is abundantly sufficient, in and of itself, for all things, but because it is deep, and may be drawn into different senses, and so mistaken, if any man will presume upon his own strength, and go single without the Church.” Conf. with Fisher the Jesuite, § 16. Num. 33. “For to believe the Scripture, and the Creeds, to believe them in the sense of the ancient Primitive Church; to re- ceive the four great General Councils, so much magnified by antiquity; to believe all points of doctrine generally received as fundamental in the Church of Christ; is a faith, in which to live and die cannot but give salvation.” Jdid., § 38. Num. 1. ARCHBISHOP USHER. “The second question so rife in the mouth of our adver- saries is, ‘ Where was your Church before Luther?’ Where- *» “Non aliunde scientia Ceelestium.” S.Hilar. 1. 4. de Trinit. ‘Si Angelus de Colo annunciaverit preeterquam quod in Scripturis, &c.” S. August. l. iii. con. Petil. ec. 6. © **Quum sit perfectus Scripturarum Canone, sibique ad omnia satis superque sufficiat, &c.” Vine. Lirin. contra Heres, c. 2. And if it be “*sibi ad omnia,” then to this, to prove itself, at least after Tradition hath prepared us to receive it. Archbishop Usher. 141 unto an answer may be returned from the grounds of the solution of the former question, that our Church was even there where now-~it is. In all places of the world, where the ancient foundations were retained, and those common principles of faith, upon the profession whereof men have ever been wont to be admitted by baptism into the Church of Christ, there we doubt not but our Lord had His sub- jects, and we our fellow-servants; for we bring in no new faith nor no new Church. That which in the time of the ancient Fathers [Vine. Lirin. cont. Heres., c. 3.] was ac- counted to be ‘truly and properly Catholic,’ namely, ‘ that which was believed every where, always, and by all,’ that in the succeeding ages hath evermore been preserved, and is at this day entirely professed in our Church.” Sermon preached before the King. A.D. 1624. p. 711. Camb. 1835, “We preach no new faith, but the same Catholic faith that ever hath been preached: neither was it any part of our meaning to begin a new Church in these latter days of the world, but to reform the old.” Jécd., p. 714. HAMMOND. Sect. II. The two ways of conveying the Faith to us. “1, This then being the adequate object of the Christian’s faith, those verities which have been revealed to us by God to be thus believed to righteousness, called therefore syial- vovres Adyot, words not only true, but wholesome; the belief whereof is required in order to our soul’s health: the next enquiry is, how we that live in the same distance from Christ and His Apostles in respect of time, that we are situate from Heaven, which now contains Christ, in respect of place, may come within any reach of these re- velations of Christ, or to any competent undoubted assur- 142 Appendix, ance, that those are such indeed, which are pretended to be so. 2. And to this also my concession shall be as liberal as any Romanist can wish, that there are two (Basil. de Spir. Sanct., c. 27.) ways of conveying such revelations to us; one in writing, the other by oral tradition; the former in the Gospels and other writings of the Apostles, &c. which make up the sacred writ, or Canon of the New Testament ; the latter in the Apostle’s preachings to all the Churches of their plantations, which are no where set down for us in the sacred writ, but conserved as Deposita (1 Zum. vi. 20, 2 Tim. i. 14.) by them to whom they were entrusted. 3. And although in sundry respects the former of these be much the more faithful, steady way of conveyance, and for want thereof many things may possibly have perished, or been changed by their passage through many hands; thus much being confessed by Bellarmine himself, (de Verbo Dei, |. i. c. 2,) that the Scripture is the most certain and safe rule of belief; yet there being no less veracity in the tongues than the hands, in the preachings than the writings, of the Apostles; nay ‘Prior sermo quam liber, prior sensus quam stylus,’ saith Tertullian, the Apostles preacht before they writ, planted Churches before they addressed Epistles to them: on these grounds I make no scruple to grant, that Apostolical traditions, such as are truly so, as well as Apostolical writings, are equally the matter of that Christian’s belief, who is equally secured by the fidelity of the conveyance, that as one is Apostolical writing, so the other is Apostolical tradition.” Sect. 1V. The testimony from which we receive the Faith. “1, Next then the enquiry must proceed by examining what is this equal way of conveyance, common to both these, eS Se Hammond. 148 upon strength of which we become obliged to receive such and such a Tradition for Apostolical. 2. And this again is acknowledged not to be any Divine testimony; for God hath no where affirmed in divine writ, that the Epistle, inscribed of Paul the Apostle to the Romans, consisting of so many periods as now it is in our Bibles, was ever written by that Apostle, nor are there any inward characters or signatures, or beams of light in the writing itself, that can be admitted, or pretended for testimonies of this, any more than the like may exact to be admitted as witnesses, that the Creed called the Apostles’ was indeed in the full sense of it delivered to the Churches. 3. It remains then, that herein on both sides we rest content with human testimonies of undoubted authority, or such as there is not any rational motive to distrust, and of which alone the matter is capable. For as in case of question concerning the Epistle to the Romans, whether this be it,*which was addressed by Saint Paul to that Church, the only regular way of satisfying the question is, 1. By devolution or appeal to those Fathers and Councils, to whom it was de facto sufficiently testified and approved, (viz. by examination of the Records of that Church to whom it was written, and by whom received through the hands of some trusty messenger of that Apostle, such as Phebe that ministered unto him, and by other creditable ways of confirmation ;) and, secondly, and by that consequence, to those very original records, and proofs of undoubted fidelity. So in the way of trial of any tradition pretended to be Apo- stolical, whether it be such or no, is by devolving it to those same, or the like Fathers and Councils, which having occasion and commodity to examine the truth of the matter by the records or testimonies of those Churches, to which it was delivered, found it sufficiently testified by them, that it was in truth according as it pretended, 144 Appendix. 4. And from hence it follows, that as we of this age have no other way of judging of the Canon of Scripture, or of any book, or chapter, or period contained in it, but by the affirmation and authority of those testifiers in the first ages of the Church, either by their writings, or by the un- questioned relations of others, brought down and made known to us; so are we as unable to judge of Apostolical Traditions unwritten, whether this or that doctrine be such or no, unless it be thus by the undoubted affirmations of the ancients (who are presumable by their antiquity to know the truth, and by their uniform consent neither to mistake themselves, nor to deceive us) communicated and -conveyed Lommisioe acishe 4 Sect. V. The qualifications of such testimonies. ‘“¢1. Now then comes the upshot of the enquiry, what quali- fications there are of a testimony, or testifier, without which, it or he may not be thus deemed creditable or dédémoros, worthy to be believed by a sober Christian: and where these qualifications are to be found: which when we have once resolved, it will be possible for us to pass some judg- ment of Traditions duly styled Apostolical, which as such must be allowed to be the object of our Faith. ‘9. And herein I shall hope also that the resolution will be unquestionable, if it be bounded by those three terms to which Vincentius Lirinensis, in his defence of the Catholic Faith against Heresies and innovations, hath directed us, Universitas, Antiquitas, Consensio; Universality, Antiquity, Consent, viz. That the Testimony we depend on, be the result of all, the ancients consenting, or without any con- siderable dissent. Or, in yet fewer words, a Catholic Testi- mony, truly such, i. e. universal in all respects, 1. of Place, 2. of Time, 3. of Persons. : Hammond. ~ 145 3. For, first, if it be not testified from all places, it is not qualified for our belief, as Catholic in respect of place, be- cause the Faith being one and the same, and by all and every of the Apostles preached, and deposited in all their plantations, what was ever really thus taught by any of them in any Church, will also be found to have been taught and received in all other Apostolical Churches. 4. To which purpose the words of Irenezus are express, lib. i. cap. 3. ‘The Church disseminated over all the world, having received this preaching and this faith, preserves it diligently, as the inhabitants of the same house believe them alike, as having the same soul and heart, and teach and preach and deliver them alike, as having the same mouth; for though their languages are unlike, the virtue of Tradition is one and the same, and neither do the Churches which are founded in Germany believe or deliver otherwise than those which were constituted in Spain, in France, in the Orient, in Egypt, in Afric, in the middle of the world; but as one and the same sun shines through the whole world, so doth the light and preaching of the truth in every place, where it is received, disperse itself.’ 5. So also Tertullian de Preescript., c. 20. ‘Presently there- fore the Apostles, having first in Judea testified the Faith and instituted Churches, and then taken their journey over all the world, made known to the nations the same doctrine of the same Faith, and so planted Charches in every city, from which the rest of the Churches afterward borrowed their seeds of Faith and doctrine, and so daily continue to do, and are formed into Churches.’ 6. From which premisses, his conclusion is just that which T here deduce: If so, then it is evident that every doctrine must be deemed true which conspires with the Apostolical Churches, which are the wombs and originals whence the Faith came out, as maintaining that without any question, L 146 Appendix. ~ which the Churches received from the Apostles, the Apostles from Christ, and Christ from God: and that all other doc- trine is under the prejudice of being false, which is contrary to the truth of the Churches, of the Apostles, of Christ, and of God. 7. It is true indeed that whatsoever one Church professeth to have received from the Apostle that planted it, is of itself sufficient, without the confirmation of all others, to beget and establish belief in him, to whom it thus testifies : whereupon Tertullian? refers the enquirers to that Apostolic Church that is next him, be it Corinth, if he live in Achaia; Philippi, or Thessalonica, if in Macedonia; Ephesus, if in Asia; or if he be near Italy, Rome. But this is no farther to be extended, than while we suppose without enquiry, that other Apostolical Churches have received, and are ready to testify, the same; which presumption or supposal must then cease, when upon enquiry we find the contrary; there being then none of this first kind of universality, viz. of place, and, so far, no validity in the testification. 8. Secondly, for the universality of time, that must be cautiously understood; not so as to signify it a prejudice to any doctrine, if in some one or more ages it have not been universally received; for then there could be no Here- tics at any time in the world: but so as to extend to the first and purest, and not only to the latter ages of the Church. 9. That which was delivered by the Apostles was cer- tainly received in that first age, wherein they lived; and by careful enquiry will be found from their monuments to have been then among them. And that which by this trial is discerned to be of later date, not to be descried in the first times, nor testified by sufficient authority to be derived 4 De Preescrip. c. 36. LTammond. 147 from thence, falls bine again of this second part of uni- versality in respect of time. 10. Thirdly, for the consent of testifiers, that is also necessary to the rendering it a Catholic and authentic testi- mony; any considerable number of dissenters being of ne- cessity to weaken our belief, and infuse reasons of enti and a preponderancy of dissenters the other vay ys weigh down (at least to incline) the belief to the contr ary.” Sect. XV. A Recapitulation and Conclusion of this matter concerning Heresy. “1. It is now time to draw to a conclusion of this whole matter; and from the premisses to complete and abbreviate that plea, which will, I doubt not, secure the Church of England from all colourable charge of Heresy. For that, 2. First, It confessedly receives the whole word of Christ, the entire Canon of the New Testament. 3. Secondly, It retains entire the Symbol of the Apostolic Faith, as that was delivered to the Churches in all the Apo- stolic plantations. 4. Thirdly, It understands both Scripture and Creed, ac- cording to that traditive interpretation, which the first Four, or if you will, Six, or indeed any of the @icumenical Councils, truly so called, have discovered and declared to be the sense of all the Apostolic Churches in the world, and were uni- versally received by all Churches in such their declaration. 5. Fourthly, That we never rejected any Catholic testi- mony (offered in behalf of any doctrine) nor Council, but such as even our enemies grant, or evidence of the matter proclaims, not to have been @icumenical. 6. Fifthly, That we do not believe that any General Council, truly such, ever did, or shall err in any matter of Faith, nor shall we further dispute the authority, when 148 Appendix. we shall be duly satisfied of the universality of any such. (cf. Sect. xiv. 1. ‘This then of the inerrableness of General Councils, being thus far evidenced to.be no matter of Faith, because not founded in any part of Scripture or Tradition, (nor consequently the contrary any matter of Heresy,) the utmost that can be said of it is, that it is a theological verity, which may piously be believed.’ | 7. Lastly, that we are willing to proceed, and enlarge all this, from the Church collected in a Council, to the Church diffused or the principal pastors thereof, out of Council, and are ready to receive, and acknowledge as doc- trine of Faith, every proposition, which the Fathers that lived in any competent distance from the Apostles do uni- formly, or without any considerable dissent, deliver down . to us, as the truths of God, Traditions Apostolical. 8. Herein I may not now fitly enlarge, by proceeding to a view and defence of all, or any such particular doctrines, nor indeed can I without the spirit of Divination, not know- ing what one doctrine, denied by us, any Romanist will assume to assert upon these terms (contest by these mea- sures of universality, antiquity, and consent) to be Apo- stolical Tradition. 9. As for the authority of the present Roman Church, which is by them so much insisted on, as we cannot deem that sufficient to impose upon all Christians any new book of Scripture; so neither can we by force of any Catholic rules (such as Vincentius is confessed to have furnished us with sufficiently) receive from that sole testimony of theirs (which is but the testimony of one part, and of one age of the Church, and not of the universal Church of all ages) any part of Christian doctrine, though by them never so earnestly contested to be Apostolical.” 4 Parenesis, chap. v. of Heresy. Works, vol. i. p. 545, 6, 559. Fol. 1684. Bull. 149 BISHOP BULL. “These men account us innovators .... because we re- commend, that all persons should study with diligence, and receive with veneration, the writings of ancient doctors, ap- proved by the Catholic Church, especially of those doctors who bordered on the Apostolic age. These men account us innovators, because, next to the sacred Scriptures, we singly regard, and revere, the more pure and primitive antiquity ; and because we advise others religiously to follow the con- senting judgment of that antiquity, wherever discoverable, as it certainly is discoverable in all matters of greater moment; whilst in other matters, we leave each individual to the dic- tates of his own free judgment; saving ecclesiastical and Christian peace. And this, we are persuaded, is the best and only method of terminating those unhappy controversies, which, at the present day, have rent the Church of Christ Into so many parties... . . All persons, not absolutely strangers to our history, are aware, that, so far as it was practicable, and the age allowed, our Reformation was, in all respects, conformed to the example of the ancient Ca- tholic Church. Hence was the order of Bishops retained in England, and that new form of ecclesiastical govern- ment rejected, which, by the advice of Calvin, was adopted in other Churches .... Hence were certain ancient doc- trines, though most abhorrent from the sentiments of Calvin . . established and confirmed by our Church. .... Hence, almost at the commencement of our Reformation, in the year 1571, was that remarkable Canon respecting preachers, sanc- tioned by the consent of a full provincial Synod, and further confirmed by the royal authority of Elizabeth. ‘Let preachers, above all things, be careful, that they never teach aught in a sermon, to be religiously held and believed by the people, except that which is agreeable to the doctrine 150 Appendix. | of the Old or New Testament; and which the Catholic Fathers, and ancient Bishops, have collected from that very doctrine.’ [ Coll. Can. Lond. 1691. p. 238.] Hence among the Directions and Rules, which, by the ad- vice of the Bishops, King James, the successor of Elizabeth, recommended to the special care of the Vice-Chancellor, the Heads of Colleges and Halls, the two Professors, and the two Proctors in the University of Oxford, when the Puri- tanical faction was more than usually strong there, the fol- lowing direction was inserted: it is the seventh in order. ‘That Theological candidates be admonished, to give their labour and study to books of a nature most consonant with the doctrine and discipline of the Church of England: that is, to employ their time in reading the Fathers, Councils, scholastic writers, ecclesiastical historians, and polemical di- vines; and that they pay not so disproportionate attention to compends and abridgments, as to make them the foundations of their theological studies.’” Translated (by Bishop Jebb) from the Apolog. pro Harm. Apostol., sect. i. § 3, 4. BISHOP JEBB. “To the period here designated, we are indebted for a writer, who, above all other writers, has settled the rule of Catholic interpretation. Vincentius Lirimensis, a resident in the isle of Lerins, a presbyter of the Christian Church, flourished in the fifth century. No preceding Father has thrown equal light on the catholic interpretation of Scripture; and from no subsequent theologian has the subject received much additional clearness.” Peculiar Character of the Church of England. Pastoral Instructions, p. 280. “Such are the views of Vincentius. But where, at this day, are those views retained, except in the Church of Eng- land? ‘The Protestant Communions on the Continent have Jebb. 151 not so much as pretended to revere antiquity. The Church of Rome has not been wanting in the pretension; but, in- stead of revering antiquity, she has idolized herself. The Church of England alone has adopted a middle course; mov- ing in the same delightful path, and treading in the same hallowed footsteps, with Vincentius, and the Catholic Bishops, and the ancient Fathers: proceeding as far as they proceeded, and stopping where they stopped.” did., p. 293. “At such doubts, I do not wonder: I once felt them myself: and therefore am not dissatisfied to find others giving evidence, that my past scepticism (though, as I now think, without just foundation) was not unreasonable. In such matters I do not generally like to rest much upon au- thority: and the argumentum ad verecundiam is one which I would never press, especially in dealing with a truly modest fellow-traveller. But you will feel with me, that it is some- thing in favour of Vincentius’s rule that it has been received, extolled, and acted upon, by such men as Ridley, Jewe, Grotius, Overall, Hammond, Beveridge, Bull, Hickes, Bram- hall, Grabe, Cave, and our own Archbishop King; that it has been admitted expressly, even by Chillingworth; and that it has been unreservedly acknowledged as a just and true guide, by Bishop Taylor, in one of his latest works, the Visitation Sermon at Connor: a tribute, this last, the more remarkable, because, in his Liberty of Prophesying, and in his Ductor Dubitantium, he had spoken less respectfully of the principle ; and his remarkable change of language can be accounted for, only by his having undergone a correspondent change of sen- timent. He had seen, felt, and weighed every difficulty; the result of all was a deliberate persuasion, that Vincentius was right, and that he himself was wrong. But to say no more of mere authorities, however strong, l own I cannot at pre- sent feel any difficulty in applying Vinéentius’s rule. If a doctrine is propounded to me as vitally essential, that is, » 152 | Appendix. to speak technically, as matter of faith, before 1 can receive it as such, I must go to the catholic succession, and ascertain whether that doctrine has been held, semper, whique, ab omni- bus: convinced, that if it has not been so held, my assent is not due to it, as matter of faith. If again a doctrine which T hold is impugned as heretical, next to the Scripture, and as interpretative of Scripture, I must go to the catholic suc- cession: and if I find this doctrine universally asserted, I cannot believe that it is any other than the sincere truth of the Gospel. The universality here mentioned, is not of course a mathematical but a moral universality ; the universality, to use Vincentius’s own words, of those ‘ Qui, in fide et commu- nione catholica, sancte sapienter et constanter viventes, vel mori in Christo fideliter, vel occidi pro Christo feliciter meru- erint?? And here I may observe, that Vincentius himself > has anticipated your great objection, a very fair one, no doubt, and which requires and deserves an answer, namely, that ‘true Christianity, far from being diffused wdzgue or re- ceived ab omnibus, was sometimes confined to a very narrow channel: when the great majority of Bishops were Arians, what becomes of this rule?’ Let Vincentius answer: ‘ Quid si novella aliqua contagio, non jam portiunculam tantum, sed totam pariter Ecclesiam commaculare conetur? ‘Tunc item providebit ut Antiquitati inhereat.’ Nor be it thought, that, by this means, the guod ubique and quod ab omnibus, are idly absorbed in the guod semper: they are as above hinted, to be taken, not mathematically, but morally, and so taken, they are an effectual guard to the guod semper. From the begin- ning, or, at least, from very remote antiquity, worthy indi- viduals have frequently held, some one, or more, unsound opinions: and looking to individuals merely, the guod semper might be alleged, as it has been alleged, in favour of every opinion: it is to be rectified, however, by looking to univer- sality and consent; not universality without exception, for Kaye. 1538 such is not to be found: but the concurrent and consistent sentiments, of the most and greatest doctors, in the whole body of the Church: not at any given period, but throughout the whole succession. Nor will such a research be so la- borious as might be imagined; for, in the first place, the catholic verities, those to be believed for necessity of salva- tion, are but few: and in the next place, the concurrent sense of catholic Christians, on those few but important points, has been amply elicited by controversy; insomuch that from the works of Bp. Bull, and a very few more, any candid and intelligent student might obtain competent and intelligent satisfaction, respecting the sense of the Universal Church, on any and every of the catholic verities: as to all other verities, and as to the interpretation of particular texts of Scripture, they are left at large; provided always that no catholic truth be impugned, and that the analogy of the faith be maintained inviolable.” Letter to Dr. Nash. Foster's Life, de. of Bp. Jebb, vol. ii. p. 249. BISHOP KAYE. “On the subject of Religion, there appears to be a peculiar propriety in appealing to the opinions of past ages. In human science we find a regular advance from less to greater degrees of knowledge. Truth is elicited by the labours of successive enquirers, each adds something to the stock of facts which have been previously accumulated; and as new discoveries are continually made, the crude notions of those who first engaged in the pursuit are discarded for more matured and more enlarged views. The most recent opinions are those which are most likely to be correct. But in the case of a divine revelation, this tentative process can have no place. They, to whom is committed the trust of com- municating it to others, are thoroughly instructed in its nature and its objects, and possess a knowledge which no 154 Appendix. enquiries of subsequent ages can improve. What they de- liver is the truth itself; which cannot be rendered more pure, though it may, and too probably will, be adulterated in its transmission to succeeding generations. The greater the distance from the fountain-head, the greater the chance that the stream will be polluted. On these considerations is founded the persuasion which has generally prevailed, that, in order to ascertain what was the doctrine taught by the Apostles, and what is the true interpretation of their writings, we ought to have recourse to the authority of those who lived nearest to their times.” Some account of the Writings and Opinions of Justin Mariyr, second ed., p. 2. “ Now whatever may be the case with other Protestant Churches, I see nothing in Tertullian’s reasoning [de Presc. Heret.| at variance with the maxims of the Church of England respecting the use of the Scriptures. Tertullian, according to the learned translator, appeals to Apostolic Tradition; to a rule of faith, not originally deduced from Scripture, but delivered by the Apostles orally to the Churches which they founded, and regularly transmitted from them-to his own time. How, I would ask, is this appeal inconsistent with the principles of the Church of England, which declares only that holy Scripture contains all things necessary to salvation? respecting the source from which the rule of faith was originally deduced, our Church is silent. The framers of our Articles meant not to deny that the rule of faith might, independently of the Scriptures, have been faithfully transmitted in the Apostolic Churches down to Tertullian’s time. What they meant to assert was, that the rule, so transmitted, contained no Article, which was not either expressed in Scripture, or might be proved by it; and that the peculiar doctrines in support of which the Roman Catholics appealed to tra- dition, form no part of the Apostolic rule.” Zhe Leclesias- Kaen . 155 tical History of the second and third centuries illustrated Jrom the writings of Tertullian. Second ed., p. 299, note. “Tt we mistake not the signs of the times, the period is not far distant, when the whole controversy between the English and Romish Churches will be revived, and all the points in dispute again brought under review. Of these points none is more important than the question respecting Tradition; and it is, therefore, most essential, that they who stand forth as the defenders of the Church of England, should take a correct and rational view of the subject— the view, in short, which was taken by our Divines at the Reformation. Nothing was more remote from their in- tention than indiscriminately to condemn ali Tradition. They knew, that in strictness of speech Scripture is Tradition, writ- ten Tradition. They knew, that, as far as external evidence is concerned, the Tradition preserved in the Church is the only ground on which the genuineness of the books of Scripture can be established. For though we are not, upon the authority of the Church, bound to receive as Scripture any book which contains internal evidence of its own spuriousness —such as discrepancies, contradictions of other portions of Scripture, idle fables, or precepts at variance with the great principles of morality—yet no internal evidence in sufficient to prove a book to be Scripture, of which the reception, by a portion at least of the Church, cannot be traced from the earliest period of its history to the present time. What our Reformers opposed, was the notion that men must, upon the mere authority of Tradition, receive as necessary to salvation, doctrines not contained in Scrip- ture. ‘Against this notion. in general, they urged the in- credibility of the supposition, that the Apostles, when un- folding in their writings the principles of the Gospel, should have entirely omitted any doctrines essential to man’s sal- vation. ‘The whole tenor indeed of those writings, as well 156 Appendix. as of our Blessed Lord’s discourses, runs counter to the supposition, that any truths of fundamental importance would be suffered long to rest upon so precarious a foun- dation as that of oral Tradition. With respect to the par- ticular doctrines, in defence of which the Roman Catholics appeal to Tradition, our Reformers contended, that some were directly at variance with Scripture; and that others, far from being supported by an unbroken chain of Tradition from the Apostolic age, were of very recent origin, and utterly unknown to the early Fathers. Such was the view of this important question taken by our Reformers. In this, as in other instances, they wisely adopted a middle course: they neither bowed submissively to the authority of Tradition, nor yet rejected it altogether. We in the present day must tread in their footsteps, and imitate their moderation, if we intend to combat our Roman Catholic adversaries with success. We must be careful, that, in our anxiety to avoid one extreme, we run not into the other, by adopting the extravagant language of those who, not content with ascribing a paramount authority to the written Word on all points pertaining to eternal salvation, talk as if the Bible—and that too the Bible in our English translation—were, independently of all external aids and evidence, sufficient to prove its own genuineness and in- spiration, and to be its own interpreter.” did., p. 299—304. BISHOP BEVERIDGE. Translated from Preface to Codex Canonum Ecclesia Primitive vindicatus ac illustratus, Autore Gulielmo Beveregiog Eccle- si@ Anglicane Presbytero. Lond. 1678. [ Reprinted in vol. ii. of Cotelerius’ edition of the Apostolic Fathers. | “To such a degree of temerity has this our senseless age advanced, that there is scarcely anything in Christianity a Beveridge. . 157 itself which is not either called into doubt in private, or made matter of controversy in public. So much so, that even those doctrines and rites which, during many ages back, and from the very beginnings of the Church, have every- where been received, at last in these our days come into hazard, and, are assailed, just as if we were the first Chris- tians, and all our ancestors had assumed and borne the mere name of Christ, and nothing more; or, at least, as if all had been constantly involved in the gravest errors, whoever before this time embraced the faith made known in the Gospel. Forsooth in these full late times, it seems new lights are boasted of, new and greater gifts of the Holy Spirit are pretended: and therefore new forms of believing, new forms of praying, new forms of preaching, new forms in the use of all ecclesiastical administrations, are daily framed and commonly adopted. And, what is most absurd, nothing now is esteemed of before novelty itself, but the newer anything is, so much the greater number and the more does it please, and the more anxiously is it defended. Hence these tears, hence so many horrible schisms in the Church! For whilst individuals, indulging, beyond what is meet, their abilities, or rather their own wanton fancies, devote themselves to the introduction of novelties into re- ligion, the whole body, through the infinite diversity of opinions, comes to be rent into contrary schools and factions. “2. But if we will cnly even now recollect ourselves, and weigh things with that temperate and fair spirit which is right, it will at once be clear, that we, who now inhabit this and other countries around, are not either the first or the only worshippers of Christ, but only a small part of that great body, whose head is Christ: inasmuch as that body, by the exceeding mercy of God, hath been spread abroad into all parts of the earth, and that, from the very times of the Apostles; so that there is no age, and scarcely any 158 | Appendix. country, in which there have not been very many who, by the faith which we profess, have attained unto Heaven. According to this view, if we attentively survey this vast body of all Christians of every age, which is commonly called - the Catholic or Universal Church, as constituted everywhere and always, we shall find in it certain fixed, ands as it were, common principles, which run through the whole, and con- nect all its parts both with each other and with the Head. The first of these, and that from which the rest arise, is, that Holy Scripture, or the Old and New Testament, 1s divinely inspired. In this, all Christians everywhere agree, and have always agreed; and therefore he who denies it, is pronounced unworthy of their fellowship and of their name. Still further, this holy Scripture, although in these precepts, which are absolutely necessary for every man’s salvation, it be most clear and evident to all, yet, as to what respects doctrine and external discipline of the Church, it is not, from its very depth, received by all in one and the same sense, but ‘the divine sayings of this same Scripture are by one man interpreted in one way, and by another in another ; so that it would seem to admit almost as many meanings as there are men,’ as formerly Vincent of Lirins observed, and as is more than sufficiently proved from the case of heretics and schismatics, inasmuch as, among them, every individual elicits his own erroneous opinions and practices out of the holy Scriptures interpreted after his own manner. In things therefore of this nature, if we would be secured from error and falling, first of all, beyond all doubt, we must beware that we do not over-pertinaciously adhere to the private opinions and conjectures of ourselves and others, but do rather carefully examine, what the ancient Church, or, at least, the great majority of Christians, have held in these matters, and must acquiesce in that decision which has obtained the consent of Christians in all Beveridge. 159 ages. For as, according to Cicero, on every subject, ‘the consent of all men is the voice of nature,’ so also in things of this sort, the consent of all Christians may be deservedly accounted the voice of the Gospel. But there are many things which, although they are not read in express and definite terms in the holy Scriptures, are yet by the common consent of all Christians drawn out of these Scrip- tures. For example; ‘that there are in the ever-blessed Trinity three distinct Persons to be worshipped, the Father, the Son, and the Holy Ghost, and that these are, each of them, truly God, and yet that there is but one God; that Christ is God and man, 6edv@pwmos, truly God and truly man, in one and the same person.’ These and such like, although they are not, either in the Old or New Testament, declared in so many words and syllables, yet have they, as founded on both, ever been agreed on by all Christians, certain few heretics only excepted, of whom no more account is to be had in religion, than of monsters in nature. So also, ‘ that infants are to receive the ablution of holy Baptism, and that sponsors are to be used for that Sacrament. That the Lord’s day, or the first day in every week, is to be religiously observed as a festival. ‘That our Lord’s passion, resurrec- tion, and ascension into Heaven, as also the coming of the Holy Ghost, are to be commemorated every year. That the Church is everywhere to be administered by Bishops, distin- guished from Presbyters, and set over them.’ These and others of this sort are nowhere in the sacred Scriptures enjoined directly and by name, yet have they notwithstand- ing, during fourteen hundred years from the Apostles, been everywhere received into public use of the Church; nor can there be found any Church during that period not agreeing to these things. So that there have been, as it were, certain common notions from the beginning implanted in the minds of all Christians, not so much from any particular 160 Appendix. passages of holy Scripture, as from all; from the general scope and tenor of the whole Gospel ; from the very nature and purpose of the religion therein established ; and, finally, from the constant tradition of the Apostles, who, together with the faith, propagated ecclesiastical rites of this sort, and, if I may so speak, general interpretations of the Gospel. For on any other supposition it would be incredible, or even impossible, that they should have been received with so unanimous a consent everywhere, always, and by all. “3. From these premises, it is clear at the first glance what will follow. For seeing that no one doubts but that more confidence is to be placed in the whole body than in individual Christians, and more in the Universal Church than in any particular Churches whatsoever : seeing also that there are very many points in which the Universal Church during many ages after the Apostles agreed : seeing, finally, that this consent of the Universal Church is the surest interpretation of holy Scripture on those points on which it may be had: it hence most clearly follows, of what and how great use the ancient Fathers and other writers of all ages of the Church, must be, and how necessary to be con- sulted by them, who, in the prosecution of ecclesiastical controversies, have at heart either their own salvation, or the peace of the Church. For, were there no commentaries of the ancient Church, no acts of councils, no monuments of ecclesiastical history, extant at this day, in how great darkness should we be involved respecting our very religion itself? How easy would it be for any subtle heretic, or even for any the most flagitious impostor, under the mask of piety, to deceive the generality, and to lead them into the most pernicious errors of every description? Who could then convict the Church of Rome, or any other even the most corrupt Communion, of fault or error, in those particulars which are not expressly prohibited in holy Seripture ? For Beveridge. 161 whence could it be proved, whether those things which are in use in that Church had, or had not, been handed down from the very Apostles, and approved by the consent of the Universal Church? Finally, how many and how great dis- advantages of every kind would arise hence? But there is no reason that we should occupy our time in the enumera- tion of these things, seeing that amidst so many and so great confusions of empires, convulsions of particular Churches, and perturbation of all human affairs, it hath been so ordered by the most wise and merciful providence of Almighty God, that from the very times of the Apostles even unto these our own times, there is no age whose ecclesiastical memorials are not preserved to us. From which memorials accordingly we are enabled to conceive a perfect idea of the Universal Church, and to feel assured and certain, what has through all ages been admitted and what rejected ; what rites and doctrines have prevailed, what heresies and schisms have been disapproved and condemned. Finally, from these and these alone we may see, on what points of doctrine and discipline agreement hath ever prevailed among all Churches, and on what again controversy hath existed between them, and consequently what is more, and what less, necessary to be believed and observed. For whatever is to be said of other things, those things at any rate in which all Churches everywhere have agreed, cannot but be most certain, and necessary, even at this very time, to be retained of all. **4. This consent however, be it remembered, of which we are speaking, of the Universal Church, on any articles of faith or ecclesiastical rites, is not to be sought from one or two writers, much less from any one or two passages in any particular writer, apart from the rest, but from all combined, or at least from the greatest part of those, who, in all ages of the Church (and especially the earlier,) were the authors of any written works, in which they treated on M 162 Appendia. these subjects. For in all societies, such as is the Church, the majority takes place of the minority, and has the same right as the whole. The words of the civil law are, ‘ What is done by the majority of the court, is accounted the same as if done by all.’ Nay, this is one of the ordinary rules of that law, ‘That is ascribed to the whole which is publicly done by the majority.’ That therefore which is by the majority either appointed or affirmed, that is rightly to be considered the act of the Universal Church ; much more that which is confirmed by the united testimonies of all, or nearly all. To which class very many things in ecclesiastical matters may easily be reduced. For although we have not the express opinions of every individual Christian, through all ages, handed down to us, yet we possess what is. to the same effect. For, first, when we speak of the consent of the Universal Church, it is not necessary that we regard the opinions of the people also, or laity. For they have never been admitted to deliver their judgment on the doctrine or discipline of the Church, in that it was presumed that in all things they, as is right, followed, not led, the opinions of their pastors. And besides, seeing that the people were anciently wont to vote in the election of their own bishops, and to give their testimony concerning those to be elected ; by that very act they shewed openly enough that they agreed to their doctrine and discipline: so that whatever might be the opinion of any one Bishop, the people over whom he presided might ‘fairly be held to be guided by the same. In consequence, that this consent of the Church is to be sought not from the people, but from their Bishops, from the teachers and priests, Vincent of Lirins formerly rightly observed: ‘Consent also in like manner we shall arrive at,’ says he, ‘if in this very antiquity we follow the definitions and expressed opinions of all, or, at any rate, of nearly all, the priests and teachers.’ And indeed this Ne Beveridge. 163 position, namely, ‘that the consent of the Universal Church is to be sought not from the people, but from the bishops and clergy,’ is one of those very many points in which we have the Universal Church itself agreeing; seeing that when about to discuss ecclesiastical matters, she hath rarely suf- fered the people to be present, never to deliver an opinion, or to vote. For neither, in all the councils which have ever been held on matters of that sort, do we read, that any one from among the people set his name to the decrees. But in each age the common affairs of the Church were transacted by bishops alone in council assembled, with, occasionaily, certain presbyters, holding the places of their respective bishops. Which councils, if held in any one province, re- presented that provincial Church alone; but if attended by all conjointly, or by the majority of them, they then re- presented the Universal Church. ‘By which’ (councils), as Tertullian says, ‘both such points as are of a deeper character are discussed in common, and the very assembly, as representing the whole Christian name, is held iu great reverence.’ But councils of this sort, as well provincial, held by particular provinces, as Universal, held (as the origin of their name declares) by the Universal Church, are even now extant, with many of their acts and decrees. There are extant also very many commentaries of individual bishops and presbyters, not indeed of all, but yet of those who, in each age, were most learned, and best acquainted with the doctrines and rites of the Church. From all of which, we are able most clearly to see (if any other thing) the common opinions both of all, and each of, the Churches, and so to collect most assuredly what we are to hold on these points. For although we grant it to be doubtful whether others, who either were not authors, or whose writings are not now in existence, may not perchance have held otherwise, yet since that is not capable of proof, and not to be capable of proof, 164 | Appendix. in causes of this sort, is manifestly the same as not to exist; whatever all, or the majority of those, whose genuine works have been left us, taught, as it were in common, that is -with- out any doubt, to be held for the common and constant doctrine » of the Universal Church. Especially when the Universal Church also has itself fully enough testified her agreement to that doctrine, which is preserved in the ancient writings of Councils and Fathers, from this fact, that, the providence of God so ordering, she hath preserved to us those writings in which that doctrine is contained, the writings of others, who held otherwise, having in the mean time been buried in so deep oblivion, that scarcely have their names been transmitted to posterity. From all which things, as briefly and summarily premised, we may rightly conclude, that all, both separate works of individual Fathers, and acts and monuments of Synods, as well provincial as universal, which exist at this day, are, in the first place, of this very great and remarkable use to us; that from them we may consider it made out with certainty, what the Universal Church hath ever believed, and openly taught, on necessary articles of faith and rites ecclesiastical, and therefore what is to be ever believed and taught in the Church. For no one can doubt, but that it is both most safe, and supremely necessary in all things, as far as is possible, religiously to walk in the steps of the faith and customs of the Universal Church. “5, But perhaps some one may say, ‘that the Fathers both separately as individuals, and many of them conjointly, erred in various points of religion; and that they at times disagree among themselves, and that indeed, sometimes, on matters of great moment.’ These objections, I confess, against the ancient Fathers of the Church, and their authority in the settlement of ecclesiastical controversies, have been of late introduced. But whether they be true or false, is a point which we need not now discuss. For, even if we ——— i. — —— Beveridge. 165 grant them true to the fullest extent, yet can no argument be drawn from them against our judgment concerning the right use of the Fathers. Inasmuch as we are speaking of the Fathers, not as individuals taken separately, but as taken all conjointly. And therefore how many errors soever may have been detected in one or more, and how much soever in some things, possibly of great moment, they may’ even disagree with one another, or at least may appear _ to disagree, yet our position remains firm enough and stable, since there are certainly, after allowance made for them, many things, on which an agreement prevails among all the Fathers universally, and very many, to which a majority of them have given tbeir united assent. But all the dissensions which have been raised among them on certain subjects, take nothing from their supreme authority on those points in which they agree, but rather in an eminent degree confirm it. For the fact, that in other things they have differed, most plainly manifests, that those things, on which they have agreed, they have handed down, not from any compact or agreement, not from any party formed, not from any communication of design, nor, finally, from their own private opinions, but naked and unadulterated, as derived from the common and general interpretation and tradition of the Universal Church. And, indeed, although on certain less necessary points, as well of faith as of discipline, the ancient Fathers do in some little degree differ one from another, yet that very many things have been received with the fullest agreement by all, is so clear, that we may judge of it with our own eyes. For there are many things which we see have been defined by the Universal Charch in councils truly cecumenical, many things which have been approved by the consent of several, many things again by the consent of all the writers of the Church; many things, finally, con- cerning which there was no controversy moved, some of 166 Appendix. this class have been mentioned by us above, to which very many others may be added. Those especially which, although not definitively prescribed in holy Scripture, have yet been retained by our very pious and prudent reformers of the English Church. “6. For when this our English Church, through long com- munion with the Roman Church, had contracted like stains with her, from which it was necessary that it should be cleansed, they who took that excellent and very necessary work in hand, fearing that they, like others, might rush from one extreme to the other, removed indeed those things, as well doctrines as ceremonies, which the Roman Church had newly and insensibly superinduced, and, as was fit, abrogated them utterly. Yet notwithstanding, whatsoever things had been, at all times believed and observed, by all Churches, in all places, those things they most religiously took care not so to abolish with them. For they well knew, that all particular Churches are to be formed on the model of the Universal Church, if indeed, according to that general and received rule in ethics, ‘every part which agreeth not with its whole is therein base.’ Hence therefore these first reformers of this particular Church directed the whole line of that re- formation, which they undertook, according to the rule of the whole or Universal Church, casting away those things only which had been either unheard of, or rejected, by the Universal Church, but most religiously retaining those which they saw equally corroborated by the consent of the Universal Church. Whence it hath been brought to pass, that although we have not communion with the Roman, nor with certain other particular Churches, as at this day constituted, yet have we abiding communion with the Universal and Catholic Church, of which evidently ours, as by the aid of God first constituted, and by His pity still preserved, is the perfect image and representation. Beveridge. 167 “7. But, that we digress no further from our proposed object, when we are speaking of the Universal Church, and its agreement, without any doubt, regard is to be had especially to the Primitive Church: inasmuch as, although it be only a part of the whole, yet is it universally agreed that it was the more pure and genuine part. For the same hath hap- pened to the Church, which hath happened to each several commonwealth, namely, that, ancient customs passing by de- grees into disuse, new institutions are devised by the wanton imaginations of men’s minds, which very fault is above all other to be eschewed in religion. For it is agreed among all Christians, that the Apostolic Church as constituted by the Apostles of our Lord in person, under the guidance of Divine inspiration, and by them whilst yet living ad- ministered, was of all Churches the purest and most perfect. Furthermore nothing seems more at variance with the com- mon faith of Christians than that the doctrine or discipline instituted by the Apostles, should have been corrupted or any way changed by their immediate successors. For all confess, that the Apostles were most faithful men, and of consequence willed to ordain none as their successors, except those whose faith and integrity was fully approved by them- selves personally. Therefore the first successors of the Apostles doubtless kept inviolate and uncorrupted the Church, whose government had been entrusted to them; and in like manner handed it down to their own successors, and these again to others, and so on; insomuch that there can exist no doubt, but that at least during two or three ages from the Apostles, the Church flourished in her primitive vigour, and, so to say, in her virgin estate, that is, in the same condition in which she had been left by the Apostles themselves ; except that from time to time new heresies burst forth even in those days, by which the Church was indeed harassed, but in no way corrupted; that is to say, no more than the 168 Appendix. Church, strictly Apostolic, was perverted by those errors, which arose whilst the Apostles were yet living. For they had scarcely time to arise, before they were rejected by the Catholic Church. Which things therefore notwithstanding, the Universal Church which followed ever held that Primitive Church to be most pure, and, in refuting all heresies which afterwards arose, appealed to her as the rule of other Churches. For if any one endeavoured to bring anything new into the doctrine or discipline of the Church, those Fathers who opposed themselves to him, whether individually or assembled together in a body, sought their arguments, as out of the holy Scriptures, so also out of the doctrines and traditions of the Church of the first ages. For this is observable in nearly all acts of councils, and commentaries of individual Fathers, wherever, that is, ecclesiastical con- troversies are discussed. And indeed nothing still is more rational, nothing certainly more desirable, than that all particular Churches at this day, wherever constituted, were reformed after the model of the Primitive Church. For this measure would immediately cast forth whatever cor- ruptions have crept in during later ages, and would restore to their original vigour, on the other hand, all things which are required for the true constitution of a Christian Church. Wrinted by Parker and Co., Crown Pard, Oxford. A SELECTION FROM THE PUBLICATIONS OF JAMES PARKER AND CoO. OXFORD, AND 6 SOUTHAMPTON-STREET, STRAND, LONDON. Meditations on the Life of Christ. By THomAs A Kempis. Newly discovered and fully authen- ticated. Translated and Edited by the Ven. Archdeacon WRIGHT, M.A., and the Rey. S. KETTLEWELL, M.A. Second Edition. Fcap. 8vo., cloth, 6s. Memorials of the Episcopate of John Fielder Mackarness, D.D., Bishop of Oxford from 1870 to 1888. By the Rev. CHARLES COLERIDGE MAcKarRNEss, M.A., Vicar of St. Martin’s, Scarborough. Crown 8vo., cloth, 5s. The, Holy Communion, Four Visitation Addresses, A.D. 1891. By JoHN WorDs- WORTH, D.D., Bishop of Salisbury. 8vo., cloth, 55. History of thesChurch: of England, FOR SCHOOLS AND FAMILIES. By the Rev. A. H. Hore, M.A., Trinity College, Oxford. Crown 8vo., cloth, 552 PP-, 55. . A Historical Companion to Hymns Ancient and Modern; Containing the Greek and Latin ; the German, Italian, F rench, Danish and Welsh Hymns; the first lines of the English Hymns ; the Names of all Authors and Translators ; Notes and Dates. Edited by the Rev. RoBERT MAUDE Moorsom, M.A., Trin. Coll., Cambridge, formerly Rector of Sadberge, County Durham. 24mo., cloth, 5s. The Apology of Tertullian for the Christians. Translated with Introduction, Analysis, and Appendix con- taining the Letters of Pliny and Trajan respecting the Chris- tians. By T. HERBERT BINDLEy, M.A., Merton College, Oxford. Crown 8vo., cloth, 3s. 6d. A Short History of Clent. By JoHN AMPHLETT, M.A.,S.C.L., Barrister-at. Law. Crown 8vo., cloth, 5s. A Brief History of the English Church. By ALFRED CECIL SMITH, M.A., Vicar of Summertown, Oxford. Fcap. 8vo., limp cloth, 25. 6d, [792.1.10.] 2 THEOLOGICAL WORKS, &e. The Seven Sayings from the Cross: ADDRESSES by WILLIAM Bricut, D.D., Canon of Christ Church, Oxford. Fcap. 8vo., limp cloth, 1s. 6d. Lays of the Early English Church. By W. Foxtey Norris, M.A., Rector of Witney. Fcap. 8vo., cloth, with Twelve Illustrations, 35. 6d. Lost Chords. By W. Moor, Rector of Appleton; late Fellow of Magdalen College, Oxford. Fcap. 8vo., cloth, 3s. The Q@ne Religion. Truth, Holiness, and Peace desired by the Nations, and Revealed by Jesus Christ. By the Right Rev. the LorD BISHOP OF SALISBURY. Second Edition. Crown 8vo., cloth, 7s. 6d. The Administration of the Holy Spirit IN THE Bopy oF CHRIST. The Bampton Lectures for 1868. By the late Lorp BisHop oF SALISBURY. Third Edition. Crown 8vo., 75. 6d. An Explanation of the Thirty-Nine Articles. By the late A. P. Forbes, D.C.L., Bishop of Brechin, With an Epistle Dedicatory to the Rev. E. B, Pusey, D.D. New Edition, in one vol., Post 8vo., 12s. A: Short Explanation of the Nicene Creed, For the Use of Persons beginning the Study of Theology. By the late A. P. Forpes, D.C.L., Bishop of Brechin. New Edition, Crown 8vo., cloth, 6s. The Apostles’ Creed. The Greek Origin of the Apostles’ Creed Illustrated by Ancient Documents and Recent Research. By Rev. JOHN BARON, D.D., F.S.A. 8vo., cloth, with Seven Illustrations, 10s. 6d. The History of Confirmation. By WILLIAM Jackson, M.A., Queen’s College, Oxford ; Vicar of Heathfield, Sussex. Crown 8vo., cloth, 2s. 6d. A Summary of the Ecclesiastical Courts Commission’s Report: And of Dr. Srupgs’ Historical Reports; together with a Re- view of the Evidence before the Commission. By SPENCER L. HoLuanD, Barrister-at-Law. Post 8vo., cloth, 7s. 6d. A History of Canon Law In conjunction with other Branches of Jurisprudence: with Chapters on the Royal Supremacy and the Report of the Commission on Ecclesiastical Courts. By Rev. J. Dopp, M.A., formerly Rector of Hampton Poyle, Oxon. 8vo., cloth, 75. 6d. . DOCTRINAL THEOLOGY. 3 a { On Eucharistical Adoration. With Considerations suggested by a Pastoral Letter on the Doctrine of the Most Holy Eucharist. JouN KEBLE, M.A., Vicar of Hursley. By the late Rey. 24mo., sewed, 25, The Catholic Doctrine of the Sacrifice and Participation of the Holy Eucharist. By GEORGE Trevor, M.A., D.D., Canon of York; Rector of Beeford. Second Edition. S. Athanasius on the Incarnation, &c. S. Patris Nostri S. Athanasii Archi- episcopi Alexandriz de Incarna- tione Verbi, ejusque Corporali ad nos Adventu. With an English Translation by the Rev. J. Ripc- way, B.D., Hon. Canon of Ch, Ch. F cap. 8vo., cloth, 5s. De Fide et Symbolo: Documenta quzdam nec non Ali- quorum SS. Patrum Tractatus. Edidit CaroLtus A. HrEurRTLEY, S.T.P., Dom. Margarete Prze- lector, et AXdis Christi Canonicus. Editio Quarta, Recognita et Aucta. Crown 8vo., cloth, 4s. 6d. Translation of the above. Cloth, 4s. 6d. The Canons of the Church. The Definitions of the Catholic Faith and Canons of Discipline of the First Four General Councils of the Universal Church. In Greek and English. Fcap. 8vo., cloth, 2s. 6d. The English Canons. The Constitutions and Canons Eccle- siastical of the Church of England, referred to their Original Sources, and Illustrated with Explanatory Notes, by MacKkeEnzik E. C. Wat- coTT, B.D., F.S.A., Preecentor and Prebendary of Chichester. Fcap. 8vo., cloth, 2s. 6d. ’ St. Cyril on the Mysteries. The Five Lectures of St. Cyril on the Mysteries, and other Sacra- mental Treatises; with Transla- tions. Edited by the Rev. H. Dr Romestin, M.A., Great Maple- stead, Essex. Fcap. 8vo., cloth, 3S. 8vo., cloth, ros. 6d. "S. Aurelius Augustinus, Episcopus Hipponensis, De Catechizandis Rudibus, de Fide Rerum quz non videntur, de Uti- litate Credendi. A New Edition, with the Enchiridion. Fcap. 8vo., cloth, 3s. 6@. Translation of the above. Cloth, 3s. 6d. Vincentius Lirinensis. For the Antiquity and Universality of the Catholic Faith against the Profane Novelties of all Heretics. Latinand English. New Edition, F cap. 8vo., 3s. The Pastoral Rule of S. Gregory. Sancti Gregorii Papze Regule Pas- toralis Liber, ad JoHANNEM, Epis- copum Civitatis Ravennz. With an English Translation. By the Rev. H. R. BRaMLey, M.A.,, Fel- low of Magdalen College, Oxford. Fcap. 8vo., cloth, 6s. The Athanasian Creed. A Critical History of the Athanasian Creed, by the Rev. DANIELWATER- LAND, D.D. Fcap. 8vo., cloth, ss. Aidaxh Tey 5édeKa ’"ATooTéAwy. The Teaching of the Twelve Apos- tles. The Greek Text with Eng- lish Translation, Introduction, Notes, and Illustrative Passages. By the Rev. H. De RomgstTin, Incumbent of Freeland, and Rural Dean. Second Edition. Fcap. 8vo., cloth, 3s. 4 SCRIPTURE COMMENTARIES, & ce. Studia Sacra: Commentaries on the Introductory Verses of St. John’s Gospel, and on a Portion of St. Paul’s Epistle to the Romans; with an Analysis of St. Paul’s Epistles, &c., by the late Rev. JOHN KEBLE, M.A. 8vo., cloth, Ios. 6d. Discourses on Prophecy. In which are considered its Structure, Use and Inspiration, By JoHN Davison, B.D. Sixth and Cheaper Edition. $vo., cloth, 9s. The Worship of the Old Covenant CONSIDERED more ESPECIALLY 1n RELATION 10 THAT OF THE New. By the Rev. E. F. WILLIs, M.A., late Vice-Principal of Cuddesdon College. Post 8vo., cloth, 5s. A Summary of the Evidences for the Bible. By the Rev. T. S. ACKLAND, M.A., late Fellow of Clare Hall, Cambridge ; Incumbent of Pollington cum Balne, Yorkshire. 24mo., cloth, 3s. A Plain Commentary on the Book of Psalms (Prayer-book Version), chiefly grounded on the Fathers. For the Use of Families. 2 vols., Fcap. 8vo., cloth, Ios. 6d. The Psalter and the Gospel. The Life, Sufferings, and Triumph of our Blessed Lord, revealed in the Book of Psalms. Fcap. 8vo., cloth, 2s. The Study of the New Testament: 5 j Its Present Position, and some of its Problems. AN INAU- GURAL LECTURE delivered on Feb. 2oth and 22nd, 1883. By W. Sanpay, M.A., D.D., Dean Ireland’s Professor of the Exegesis of Holy Scripture. 64 pp. 8vo., in wrapper, 2s. Sayings Ascribed to Our Lord By the Fathers and other Primitive Writers, and Incidents in His Life narrated by them, otherwise than found in Scrip- ture. By JoHN THEODORE Dopp, B.A., late Student of Christ Church, Oxford. Fcap. 8vo., cloth, 3s. A Commentary on the Epistles and Gospels in the Book of Common Prayer. Extracted from Writings of the Fathers of the Holy Catholic Church, anterior to the Division of the East and West. With an Introductory Notice by the DEAN OF ST. PAUL’s. 2 vols., Crown 8vo., cloth, 10s. 6d. SCRIPTURE COMMENTARIES, &c. 5 Catena Aurea. _A Commentary on the Four Gospels, collected out of the Works of the Fathers by S. THomas Aquinas. Uniform with the Library of the Fathers. A Re-issue, complete in 6 vols., cloth, £2 2s. A Plain Commentary on the Four Holy Gospels, Intended chiefly for Devotional Reading. By the Very Rev. J. W. Burcon, B.D., Dean of Chichester. New Edition. 4 vols., Fcap. 8vo., limp cloth, £1 Is. The Last Twelve Verses of the Gospel according to S. Mark Vindicated against Recent Critical Objectors and Established, by the Very Rev. J. W. Burcon, B.D., Dean of Chichester, With Facsimiles of Codex § and Codex L. 8vo., cloth, 6s. The Gospels from a Rabbinical Point of View, Shewing the perfect Ilarmony of the Four Evangelists on the subject of our Lord’s Last Supper, and the Bearing of the Laws and Customs of the Jews at the time of our Lord’s coming on the Language of the Gospels. By the late Rev. G. W. Preritz, M.A. Crown 8vo., limp cloth, 3s. Christianity as Taught by S. Paul. By the late W. J. Irons, D.D., of Queen’s College, Oxford ; Prebendary of S. Paul’s ; being the BAMPTON LECTURES for the Year 1870, with an Appendix of the ConrINUOUS SENSE of S. Paul’s Epistles; with Notes and Metalegomena, 8vo., with Map, Second Edition, with New Preface, cloth, gs. S. Paul’s Epistles to the Ephesians and Philippians. A Practical and Exegetical Commentary. Edited by the late Rev. HENRY NEWLAND. 8vo., cloth, 75. 6d. The Explanation of the Apocalypse. By VENERABLE BEDA, Translated by the Rev. Epw. MAR- SHALL, M.A., F.S.A., formerly Fellow of Corpus Christi College, Oxford. 180 pp. Fcap. 8vo., cloth, 35. Od, ECCLESIASTICAL HISTORY, &e. A History of the Church, From the Edict of Milan, A.D. 313, to the Council of Chalcedon, A.D. 451. By WILLIAM BRIGHT, D.D., Regius Professor of Ecclesiastical History, and Canon of Christ Church, Oxford. Second Edition. Post 8vo., Ios. 6d. The Age of the Martyrs; Or, The First Three Centuries of the Work of the Church of our Lord and Saviour Jesus Christ. By the late JOHN DAVID JENKINS, B.D., Fellow of Jesus College, Oxford ; Canon of Pieter Maritzburg. Cr. 8vo., cl., reduced to 3s. 6d. The Church in England from William III. to Victoria. By the Rev. A. H. Hore, M.A., Trinity College, Oxford. 2 vols., Post 8vo., cloth, 15s. The Ecclesiastical History of the First Three Centuries, From the Crucifixion of Jesus Christ to the year 313. By the late Rev. Dr. BuRTON. Fourth Edition. 8vo., cloth, 12s. A Brief History of the Christian Church, From the First Century to the Reformation, By the Rev. J. S. BARTLETT. Fcap. 8vo., cloth, 25. 6d. A History of the English Church, From its Foundation to the Reign of Queen Mary. By MARY CHARLOTTE STAPLEY. Fourth Edition, revised, with a Re- commendatory Notice by DEAN Hook. Crown 8vo., cloth, 5s. Bede’s Ecclesiastical History of the English Nation. A New Translation by the Rey. L. GrpLey, M.A., Chaplain of St. Nicholas’, Salisbury. Crown 8vo., cloth, 6s. St. Paul in Britain ; Or, The Origin of British as opposed to Papal Christianity. By the Rev. R. W. Morcan. Second Edition. Crown 8vo., cloth, 2s. 6d. The Sufferings of the Clergy during the Great Rebellion. By the Rev. JOHN WALKER, M.A., sometime of Exeter College, Oxford, and Rector of St. Mary Major, Exeter. Epitomised by the Author of ‘*The Annals of England.” Second Edi- tion. Fcap. 8vo., cloth, 2s. 6d. THE PRA YVER-BOOK. 7 Missale ad usum Insignis et Precl are Ecclesia Sarum Ed. F. H. Dickinson, A.M. Complete in One Vol., 8vo., cl., 26s, Part II., 6s. ; Part IIL, 10s,6¢.:3 and, Part: [V2 \7e.0ees may still be had. The First Prayer-Book of Edward VI. Compared With the Successive Revisions of the Book of Common Prayer. Together with a Concordance and Index to the Rubrics in the several Editions, Second Edition. Crown 8vo., cloth, 12s. An Introduction TO THE HISTORY OF THE SUCCESSIVE REVI- sions of the Book of Common Prayer. By JAMES PARKER, Hon. M.A. Oxon. Crown 8vo., pp. xxxii., 532, cloth, 12s. The Principles of Divine Service Or, An Inquiry concerning the True Manner of Understand- ing and Using the Order for Morning and Evening Prayer, and for the Administration of the Holy Communion in the English Church. By the late Ven. PHILIP FREEMAN, M.A., Archdeacon of Exeter, &c. 2 vols., 8vo., cloth, 16s. A History of the Book of Common Prayer, And other Authorized Books, from the Reformation ; with an Account of the State of Religion in England from 1640 to 1660. By the Rev. THomas LaTHBuRY, M.A. Second Edition, with an Index. 8vo., cloth, 5s. The Prayer-Book Calendar. THE CALENDAR OF THE PRAYER-BOOK ILLUS- TRATED. (Comprising the first portion of the ‘* Calendar of the Anglican Church,” with additional Illustrations, an Appendix on Emblems, &c.) With 200 Engravings from Me- dieval Works of Art. Sixth Thousand. F cap. 8vo., cl., 6s. A CHEAP EDITION OF The First Prayer-Book As issued by the Authority of the Parliament of the Second Year of King Edward VI. 1549. Tenth Thousand. 24mo., limp cloth, price Is. Also, The Second Prayer-Book of Edward VI. Issued 1552. Fifth Thousand. 24mo., limp cloth, price rs. Ritual Conformity. Interpretations of the Rubrics of the Prayer-Book, agreed upon by a Conference held at All Saints, Margaret-street, 1880— 1881. Third Edition, 80 pp. Crown 8vo., in wrapper, Is. The Ornaments Rubrick, Its HIsTOoRY AND MEANING. Fifth Thousand. 72 pp., Crown 8vo., 62. 8 PARISH WORK. The Catechist’s Manual ; By Epw. M. Homes, Rector of Marsh Gibbon, Bicester. With an Introduction by the late SAMUEL WILBERFORCE, LORD Bp. OF WINCHESTER. 6th Thousand. Cr. 8vo., limp cl., 55. The Confirmation Class-book : Notes for Lessons, with APPENDIX, containing Questions and Summaries for the Use of the Candidates. By Epwarp M. Hotmes, LL.B., Author of the ‘‘Catechist’s Manual.” Second Edition, Fcap. 8vo., limp cloth, 2s. 6a. THE QUESTIONS, separate, 4 sets, in wrapper, Is. THE SUMMARIES, separate, 4 sets, in wrapper, Is. Catechetical Lessons on the Book of Common Prayer. Illustrating the Prayer-book, from its Title-page to the end of the Collects, Epistles, and Gospels. Designed to aid the Clergy in Public Catechising. By the Rev. Dr. FRANCIS HessEy, Incumbent of St. Barnabas, Kensington. Fcap. 8vo., cloth, 6s, Catechising Notes on the Apostles’ Creed; The Ten Commandments; The Lord’s Prayer; The Confirma- tion Service ; The Forms of Prayer at Sea, &. By A Wor- CESTERSHIRE CURATE. Crown 8vo., in wrapper, Is. The Church’s Work in our Large Towns. By GEorGE HUNTINGTON, M.A., Rector of Tenby, and Domes- tic Chaplain of the Rt. Hon. the Earl of Crawford and Bal- carres. Second Edit., revised and enlarged. Cr. 8vo., cl. 3s. 6a. Notes of Seven Years’ Work in a Country Parish. By R. F. Witson, M.A., Prebendary of Sarum, and Examining Chaplain to the Bishop of Salisbury. Fcap. 8vo., cloth, 4s. A Manual of Pastoral Visitation, Intended for the Use of the Clergy in their Visitation of the Sick and Afflicted. By A ParisH PRIEST. Dedicated, by permission, to His Grace the Archbishop of Dublin. Second Edition, Crown 8vo., limp cloth, 3s. 6d. ; roan, 45. The Cure of Souls. By the Rev. G. ARDEN, M.A., Rector of Winterborne-Came, and Author of ‘* Breviates from Holy Scripture,” &c. Fcap. 8vo.; cloth, 25. 6d. Questions on the Collects, Epistles, and Gospels, Throughout the Year. Edited by the Rev. T. L. CLAUGHTON, Vicar of Kidderminster. For the Use of Teachers in Sunday Schools. Fifth Edition, 18mo., cl. In two Parts, each 2s. 6d. Addresses to the Candidates for Ordination on the Questions in the Ordination Service. By the late SAMUEL WILBERFORCE, LorD BISHOP OF WIN- CHESTER, Fifth Thousand, Crown 8vo., cloth, 6s. . PAROCHIAL. 9 Tracts for the Christian Seasons. FIRST SERIES. Edited by JOHN ARMSTRONG, D.D., late Lord Bishop of Grahamstown. 4 vols. complete, Fcap. 8vo., cloth, 12s. SECOND SERIES. Edited by JOHN ARMSTRONG, D.D., late Lord Bishop of Grahamstown. 4 vols. complete, Fcap. 8vo., cloth, Ios. THIRD SERIES. Edited by JAMES RUSSELL WoopFrorD, D.D., late Lord Bishop of Ely. 4 vols., Fcap. 8vo., cloth, 145. Faber’s Stories from the Old Testament. With Four Illustrations. New Edition. Square Crown 8vo., cloth, 45. Holy Order. A CATECHISM. By CHARLES S. GRUEBER, Vicar of S. James, Hambridge, Diocese of Bath and Wells. 220 pp. 24mo., in wrapper, 35. By the same Author. The Church of England the Ancient Church of the Land. Its Property. Disestablishment and Disendowment. Fate of Sacrilege. Work and Progress of the Church, &c., &c. A CATECHISM. Fourth thousand, 24mo., limp cloth, Is. A Catechism on the Church, The Kingdom of God: For the Use of the Children of the Kingdom. Fourth thousand, 280 pp. 24mo., limp cloth, 2s. ec Is Christ’ Divided.?’; On Unity in Religion, and the Sin and Scandal of Schism, That is to say, of Division, Disunion, Separation, among Christians. A CATECHISM. 8vo., in wrapper, Is. The Catechism of the Church of England Commented upon, and Illustrated from the Holy Scriptures and the Book of Common Prayer, with Appendices on Cons firmation, &c.,&c. Third thousand, 24mo., limp cloth, Is. for a Series of Parochial Books and Tracts published by Messrs. Parker, see the Parochial Catalogue. to OXFORD EDITIONS OF DEVOTIONAL WORKS. @xford ditions of Devotional Works: fcap. 8vo., chiefly printed in Red and Black, on Toned Paper. Also kept in a variety of Leather Bindings. Andrewes’ Devotions. DEVOTIONS. Bythe Right Rev. LancELotT ANDREWES. Trans- lated from the Greek and Latin, and arranged anew. Cloth, 5s. The Imitation of Christ. FOUR BOOKS. By Tuomas a Kempis. A new Edition, re- vised. Cloth, 4s. Pocket Edition. 32mo., cloth, rs. ; bound, rs. 6d. Laud’s Devotions. THE PRIVATE DEVOTIONS of Dr. WittiAm Laup, Archbishop of Canterbury, and Martyr. An- tique cloth, 5s. Spinckes’ Devotions. TRUE CHURCH or ENGLAND MAN’S COMPANION In THE CLOSET. By NaTHANIEL SpincKEs. Floriated borders, antique cloth, 4s. Sutton’s Meditations. GODLY MEDITATIONS uvpron THE MOST HOLY SACRA- MENT OF THE LORD’S SUPPER. By CHRISTOPHER Sutton, D.D., late Prebend of Westminster. A new Edition. Antique cloth, 5s. Devout Communicant. THE DEVOUT COMMUNI- CANT, exemplified in his Be- haviour before, at, and after the Sacrament of the Lord’s Supper : Practically suited to all the Parts of that Solemn Ordinance, 7th Edition, revised. Edited by Rev. G. Mou.ttrig. Fcap. 8vo., toned paper, red lines, ant. cloth, 4s. Taylor’s Holy Living. THE RULE AND EXERCISES OF HOLY LIVING. By Br- SHOP JEREMY TAYLOR. Antique cloth, 4s. Pocket Edition. bound, rs. 6d. Taylor’s Holy Dying. THE RULE AND EXERCISES OF HOLY DYING. By BisHop Jeremy Taytor. Ant. cloth, 4s. Pocket Edition. 32mo., cloth, rs. ; bound, rs. 62. Taylor’s Golden Grove. THE GOLDEN GROVE: A Choice Manual, containing what is to be Believed, Practised, and Desired or Prayed for. By Bi- SHOP JEREMY TayLor. Antique cloth, 3s. 6d. Wilson’s Sacra Privata. SACRA PRIVATA. The Private Meditations, Devotions, and Pray- ers of the Right Rev. T. WiLson, D.D., Lord Bishop of Sodor and Man. Now first Printed entire, from the Original Manuscripts. Antique cloth, 4s. EIKQN BASIAIKH. THE PORTRAITURE OF HIS SACRED MAJESTY KING CHARLES I. in his Solitudes and Sufferings. New Edition, with an Historical Preface by C. M. Puitiimore. Cloth, 5s. Ancient Collects. ANCIENT COLLECTS AND OTHER PRAYERS, Selected for Devotional Use from various Rituals, with an Appendix on the Collects in the Prayer-book. By WituraM Bricut, D.D. Fourth Edition. Antique cloth, 5s, 32mo., cloth, 1s. DEVOTIONAL WORKS. II EUCHARISTICA: Meditations and Prayers on the Most Holy Eucharist, from Old English Divines. With an Introduction by SAMUEL, Lorpb BisHop oF OxForD. A New Edition, revised by the Rev. H. E. CLayron, Vicar of S. Mary Magdalene, Oxford. In Red and Black, 32mo., cloth, 2s. 6¢.—Cheap Edition, Is. DAILY STEPS TOWARDS HEAVEN; Or, PRACTICAL THOUGHTS on the GosPEL History, for Every Day inthe Year. 50th Thous. 32mo., roan, 25. 6d. ; mor., 55. LARGE-TYPE EDITION. Crown 8vo., cloth antique, 5s. THE HOURS: Being Prayers for the Third, Sixth, and Ninth Hours ; with a Preface and Heads of Devotion for the Day. Seventh Edition. 32mo., Is. PRIVATE PRAYERS FOR A WEEK, Compiled by W1LL1AM Bricut, D.D., Canon of Christ Church, Oxford. 96 pp. Fcap. 8vo., limp cloth, Is. 6d. By the same Author. FAMILY PRAYERS FOR A WEEK. Fcap. 8vo., cloth, Is. STRAY THOUGHTS: For Every Day in the Year. Collected and Arranged by E. L. 32mo., cloth gilt, red edges, Is. OUTLINES OF INSTRUCTIONS Or Meditations for the Church’s Seasons. By the late JOHN Kersir, M.A. Edited, with a Preface, by the late R. F. Witson, M.A. 2nd Edition. Cr. 8vo., cloth, toned paper, 5s. SPIRITUAL COUNSEL, ETC. By the late Rev. J. Kensie, M.A. Edited by the late R. F. WItson, M.A. Fifth Edition. Post 8vo., cloth, 3s. 6d. MEDITATIONS FOR THE FORTY DAYS OF LENT. By the Author of ‘‘ Charles Lowder.” With a Prefatory Notice by the ARCHBISHOP OF DUBLIN. 18mo., cloth, 2s. 6d. OF THE IMITATION OF CHRIST. Four Books. By THoMAS A KEMPIS. Small 4to., printed on thick toned paper, with red border-lines, &c. Cloth, 12s. PRAYERS FOR MARRIED PERSONS. From Various Sources, chiefly from the Ancient Liturgies. Se- lected by C. WArD, M.A. Third Edition, Revised. 24mo., cloth, 4s. 6d. ; Cheap Edition, 25, 6d. FOR THE LORD’S SUPPER, DEVOTIONS BEFORE AND AFTER HoLy COMMUNION. With Preface by J. KEBLE. Sixth Edition. 32mo., cloth, 2s. With the Office, cloth, 2s. 6d. A MENOLOGY; Or Record of Departed Friends. 16mo., cloth, 3s. 2. BIOGRAPHICAL. THE LATE OSBORNE GORDON. OSBORNE GORDON. A Memoir: with a Selection of his Writings. Edited by GEO. MARSHALL, M.A., Rector of Milton, Berks, &c. “With Medallion Portrait, 8vo., cloth, 10s. 6d. DR. PRESTON. THE LIFE OF THE RENOWNED DR. PRESTON. Writ by his Pupil, Master THoMAs BALL, D.D., Minister of Northampton in the year 1628. Edited by E. W. Har- CouRT, Esq., M.P. Crown 8vo., cloth, 4s. REV. JOHN KEBLE. A MEMOIR OF THE REV. JOHN KEBLE, M.A., late Vicar of Hursley. By the Right Hon. Sir J. T. COLERIDGE, D.C.L. Fifth Edition. Post 8vo., cloth, 6s. OCCASIONAL PAPERS AND REVIEWS, on Sir Walter Scott, Poetry, and Sacred Poetry. By the late Rev. JOHN KEBLE. Author of ‘‘ The Christian Year.” Demy 8vo., cloth extra, 125, ARCHDEACON DENISON. NOTES OF MY LIFE, 1805—1878. By GrorGE AN- THONY DENISON, Vicar of East Brent, 1845: Archdeacon of Taunton, 1851. Third Edition, 8vo., cloth, 12s. BISHOP HERBERT DE LOSINGA, THE FOUNDER OF NORWICH CATHEDRAL. The LIFE, LETTERS, and SERMONS of BISHOP HER- BERT DE LOSINGA (4, céve. A.D. 1050, d@. 1119). By EDWARD MEyYRICK GOULBURN, D.D., Dean of Norwich, and HENRY SYMONDS, M.A. 2 vols., 8vo., cloth, 30s. JOHN ARMSTRONG. ) LIFE OF JOHN ARMSTRONG, D.D., late Lord Bishop of Grahamstown. By the Rev. T. T. Carrer, M.A., Rector of Clewer. Third Edition. Fcap. 8vo., with Portrait, cloth, 75. 6d. BISHOP WILSON. THE LIFE OF THE RIGHT REVEREND FATHER IN GOD, THOMAS WILSON, D.D., Lord Bishop of Sodor and Man. By the late Rev. JoHN KEBLE, M.A., Vicar of Hursley. 2 vols. 8vo., cloth, £1 Is. THE SAINTLY LIFE OF MRS. MARGARET GODOL- PHIN. 16mo., Is. . FOOTPRINTS ON THE SANDS OF TIME. Brocra- PHIES FOR YOUNG PEOPLE. Fcap., limp cloth, 25. 6. POETRY, &e. 13 THE AUTHORIZED EDITIONS OF THE CHRISTIAN YEAR, With the Author’s latest Corrections and Additions, N OTICE.—Messrs. PARKER are the sole Publishers of the Editions of the *‘Christian Year” issued with the sanction and under the direction of the Author’s representatives, All Editions without their imprint are unauthorized. Handsomely printed ontoned_ s. d. Ghent 32mo. EDITION. Sina. loth, limp . : : - TO paper. SMALL gto. EDITION. ? : loth b It - Cloth extra . : Me TORSO Ciebiboatds;: 8 es 5.8 48mo, EDITION. Demy 8vo. Epition. Cloth 6 ©/ Cloth, limp. . pare 6 Roa ie ° ° 5 : I 6 ; FACSIMILE OF THE 1ST EDI- 24mo. Epit. Withred lines, cl. 2 6 TION. 2 vols.,12mo.,boards 7 6 The above Editions are kept in a variety of bindings. Fcap. 8vo. Epition. Cloth 3 6 By the same Author. LYRA INNOCENTIUM. Thoughts in Verse on Christian Children. Thirteenth Edition. Fcap. 8vo., cloth, 5s. ——____——— 48mo. edition, limp cloth, 6d. ; cloth boards, Is, MISCELLANEOUS POEMS by the Rev. JOHN KEBLE, M.A., Vicar of Hursley. TZhird Edition. Fcap. cloth, 6s. THE PSALTER OR PSALMS OF DAVID: In English Verse. ourth Edition. Fcap., cloth, 6s. The above may also be had in various bindings. By the late Rev. ISAAC WILLIAMS. THE CATHEDRAL; or, The Catholic and Apostolic Church in England. Fcap. 8vo., cloth, 5s.; 32mo., cloth, 25. 6a. THE BAPTISTERY ; or, The Way of Eternal Life. Fcap. 8vo., cloth, 7s. 6@. (with the Plates); 32mo., cloth, 2s. 6d. HYMNS translated from the PARISIAN BREVIARY. 32mo., cloth, 2s. 6d. THE GHRISTIAN SCHOLAR,’ \Feap. "Svoiy cloth’ 5s. 32mo., cloth, 2s. 6d. THOUGHTS IN PAST YEARS. 32mo., cloth, 2s. 62. THE SEVEN DAYS; or, The Old and New Creation. Fcap. 8vo., cloth, 3s. 6d. CHRISTIAN BALLADS AND POEMS. By ARTHUR CLEVELAND Coxe, D.D., Bishop of Western New York. A New Edition, printed in Red and Black, Fcap. 8vo., cloth, 2s. 6¢.—Cheap Edition, 1s. The POEMS of GEORGE HERBERT. THE TEMPLE. Sacred Poems and Private Ejaculations. A New Edition, in Red and Black, 24mo., cloth, 25. 6¢,—Cheap Edition, Is. 14 SERMONS. THE ARCHBISHOP OF CANTERBURY. -SINGLEHEART. By Dr. EDWARD WHITE BENSON, Archbishop of Canterbury, late Bishop of Truro, &c. ADVENT SERMONS, 1876, preached in Lincoln Cathedral. Second Edition. Crown 8vo., cloth, 2s. 6d. THE BISHOP OF SALISBURY: UNIVERSITY SERMONS ON GOSPEL SuBJECTS. By the Right Rev. the LORD BISHOP OF SALISBURY. Fcap. 8vo., cl., 25. 6d. THE LATE BISHOP OF SALISBURY. SERMONS ON THE BEATITUDES, with others mostly preached before the University of Oxford ; to which is added a Preface relating to the volume of ‘‘ Essays and Reviews.” New Edition. Crown $vo., cloth, 7s. 6d. THE BISHOP OF NEWCASTLE. THE AWAKING SOUL. As sketched in the 130th Psalm. Ad- dresses delivered at St. Peter’s, Eaton-square, on the Tues- days in Lent, 1877, by E. R. WILBERFORCE, M.A. [Rt. Rev. the Lord Bp. of Newcastle]. Crown 8vo., limp cloth, 25. 6d. THE BISHOP OF BARBADOS, SERMONS PREACHED ON SPECIAL OCCASIONS. By JOHN MITCHINSON, D.D., late Bishop of Barbados. Crown 8vo., cloth, 5s. VERY REV. THE DEAN OF CHICHESTER. SHORT SERMONS FOR FAMILY READING, following the Course of the Christian Seasons. By Very Rev. J. W. BuRGON, B.D., Dean of Chichester. First Series. 2 vols., Fcap. 8vo., cloth, 8s. SECOND SERIES. 2 vols., Fcap. 8vo., cloth, 8s. VERY REV. THE DEAN OF ROCHESTER. HINTS TO PREACHERS, ILLUSTRATED BY SERMONS AND AD- DRESSES. By S. REYNOLDS HOLE, Dean of Rochester. Se- cond Edition. Post 8vo., cloth, 6s. REV, J. KEBLE, SERMONS, OCCASIONAL AND PAROCHIAL. By the late Rev. JouHN KEBLE, M.A., Vicar of Hursley. 8vo., cloth, 12s. THE REV. CANON PAGET. THE REDEMPTION OF WORK. ADDRESSES spoken in St. Paul’s Cathedral, by FRANCIS PAGET, M.A., Senior Stu- dent of Christ Church, Oxford. 52 pp. Fcap. 8vo., cloth, 2.. CONCERNING SPIRITUAL GIFTS. Three Addresses to Candidates for Holy Orders in the Diocese of Ely. With a Sermon, By FRANCIS PAGET, M.A., Senior Student of Christ Church, Oxford. Fcap. 8vo., cloth, 2s. 6d. STANDARD ENGLISH DIVINES. 15 Works of the Standard Burgliah Diuines, PUBLISHED IN THE LIBRARY OF ANGLO-GATHOLIG THEOLOGY. Andrewes’ (Bp.) Complete Works, 11 vols., 8vo., £3 75. THE SERMONS. (Separate.) 5 vols., 41 15s. Beveridge’s (Bp.) Complete Works. 12 vols., 8vo., £4 4s. THE ENGLISH THEOLOGICAL WoRKS. 10 vols., £3 105. Bramhall’s (Abp.) Works, with Life and Letters, &c. 5 vols., 8vo., £I 15s. Bull’s (Bp.) Harmony on Justification. 2 vols., 8vo., ros. Defence of the Nicene Creed. 2 vols., Ios. Judgment of the Catholic Church. 5». Cosin’s (Bp.) Works Complete. 5 vols., 8vo., £1 Ios. Crakanthorp’s Defensio Ecclesie Anglicane. 8vo., 7s. Frank’s Sermons. 2 vols., 8vo., Ios. Forbes’ Considerationes Modeste. 2 vols., 8vo., 12s. Gunning’s Paschal, or Lent Fast. 8vo., 6s. Hammond’s Practical Catechism, 8vo., 5s. Miscellaneous Theological Works, 5s. Thirty-one Sermons. 2 Parts. Ios. Hickes’s Two Treatises on the Christian Priesthood. 3 vols., 8vo., 155. Johnson’s (John) Theological Works. 2 vols., 8vo., 10s. SIE TIE English Canons. 2 vols., 12s. yee (Abp.) Complete Works. 7 vols., (9 Parts,) 8vo., 2 EL Ss L’Estrange’s Alliance of Divine Offices. 8vo., 6s. Marshall’s Penitential Discipline. 8vo., 4s. Nicholson’s (Bp.) Exposition of the Catechism, (This volume cannot be sold separate from the complete set.) Overall’s (Bp.) Convocation-book of 1606, 8vo., 55. Pearson’s (Bp.) Vindicie Epistolarum S. Ignatii, 2 vols., 8vo., Ios. Thorndike’s (Herbert) Theological Works Complete. 6 vols., (10 Parts,) 8vo., £2 Ios. Wilson’s (Bp.) Works Complete. With Life, by Rev. J. KEBLE. 7 vols., (8 Parts,) 8vo., £3 35. ** The 81 Vols. in 88, for £15 155. net. 16 HISTORICAL TALES, &c¢. HISTORICAL TALES, Illustrating the Chief Events in Ecclesiastical History British and Foreign, &c. Ficap. 8vo., 1s, each Tale, or 3s. 6d. each Volume in cloth. ENGLAND. Vol. I. 1.— THE CAVE IN THE HItts; or, Ceecilius Viriathus. 5.—WILD ScENES AMONGST THE CELTS. 7-—THE Rivas: A Tale of the Anglo-Saxon Church. 10o.—THE Biack DaANneEs. 14.—THE ALLELUIA BATTLE} or, Pelagianism in Britain. ENGLAND. Vol. Il. 16.—ALICE OF FoBBING; or, The Times of Jack Straw and Wat Tyler. 18.—AUBREY DE L’ORNE; or, The Times of St. Anselm. 21.— THE ForsSAKEN; or, ‘The Times of St. Dunstan. 24.—WALTER THE ARMOURER; or, The Interdict. 27.—AGNES Martin; or, The Fall of Cardinal Wolsey. AMERICA AND OUR COLONIES. 3.—THE Curer’s DAUGHTER; or, The Settlers in Virginia. 8.—TuE CONVERT OF MASSACHU- SETTS. 20.— WOLFINGHAM}; or, The Con- vict Settler of Jervis Bay. 25.—THE CATECHUMENS OF THE COROMANDEL Coast, 28.—RosE AND MINNIE; or, The Loyalist: A Tale of Canada in 1837. FRANCE AND SPAIN. 2.—THE EXILES OF THE CEBENNA$ a Journal written during the Decian Persecution. 22.—THE Dove or TABENNA 3 and THE Rescue. 23.—LaRACHE: A Tale of the Por- tuguese Church in the Six- teenth Century. | 29:-—DoreEs DE Guatpim: A Tale of the Portuguese Revolution. EASTERN AND NORTHERN EUROPE, 6.—THE Lazar-HousE or LEROS: a Tale of the Eastern Church. 11,—THE CONVERSION OF ST. VLA- dimir; or, The Martyrs of Kief. e 13.— THE Cross IN SWEDEN ; or,The Days of King Ingi the Good. 17.—THE NorTHERN Licut: A Tale of Iceland and Greenland. 26.—THE DAUGHTERS OF PoLa; a Tale of the Great Tenth Persecution. : ASIA AND AFRICA. 4.—THE Lity oF TIFLIS: a Sketch from Georgian Church History. 9.—TuH®E Quay OF THE DioscuRI: a Tale of Nicene Times. 12.—TuHeE SEA-TicErs: A Tale of Medizval Nestorianism. 15,—THE BRIDE OF RAMCUTTAH: A Tale of the Jewish Missions. 19.—Lucia’s MarriaGE; or, The Lions of Wady-Araba. The late Dr. Llbev’s Wesalter. Just published, 16mo., cloth, 1s.; by Post, 1s. 2d. A CHEAP EDITION (being the 2oth) of THE PSALTER ; or, Canticles and Psalms of David. Pointed for Chanting‘on a New Principle. C By the late StrpHEN Exvey, Mus. Doc., Organist of New and tions. With Explanations and Direc- St. John’s Colleges, and Organist and Choragus to the University of Oxford. With a Memorandum on the Pointing of the Gloria Patrz, by Sir G. J. Etvey. Also II. FCAP. 8vo. EDITION (the 2rst), limp cloth, 2s. 6d, With PRO- PER PSALMS... 3s. PLT. cloth, ss. LARGE TYPE EDITION for ORGAN (the 18th). Demy 8vo., THE PROPER PSALMS separately. Fcap. 8vo. sewed, 6d. THE CANTICLES separately (18th Edition). Fcap. 8vo., 3d. The Psalter is used at St. George’s Chapel, Windsor, and at many Cathedrals. - OxFoRD AND Lonpon; JAMES PaRKER AND Co. MO ais poy er Wien Maa ee BA 1 iy ats (ta Ok err Heine ! by a BW713 .C7 1886 For the antiquity and universality of Princeton Theological Seminary—Speer Library 1 1012 00061 6849 __ Be Ht a aa an ye MEP aT Hu Cyr) if ii 5 i j J Meu pase eae t % vv TENNEY it et , | iA i Uh ty Ma y Pe Ce Buh ‘ ’ , P aes ice vm f i} ny ¥ a ee a Tans, ¥ i 1 pane . vig mi ¥ Fi) f ; td tes , } , Udi fF aveayy f as