Truth and Falsehood, Book · Chapter 32
An abridgement of Vincentius Lirinenſis: with ſome obſeruations vponupon the ſaide Author. CHAP. 32.
NOw in ſteede of a concluſion vntounto this treatiſe of controuerſies, I hauehave thought good to draw into a briefe ſumme that booke of Vincentius Lyrinenſis againſt hereſies, which is ſo much alleadged againſt vsus. Whom becauſe they ſo confidently produce againſt vsus in defence of their cauſe, I take his authority to be ſo much the ſtronger againſt them, that euen by the iudgement of their owne witnes (for ſo they recken him) they may bee conuinced of newneſſe and falſhood in their doctrine, and of vntruth in challenging to their errours the name of catholicke faith, and to themſelues of catholicke men or women. But before I come to the treatiſe it ſelfe, that we may the better vnderſtand vponupon what occaſion he ſo greatly accounteth of the ancient tradition of holy men, for the interpretation of the ſcriptures: firſt wee muſt perſwade our ſelues, that this learned father coulde not bee ignoraunt of that way to finde out the true meaning of the ſcriptures, which the godly fathers a little before his time had ſet downe, namely by conferring one place with another, and by waying the circumſtances of the place it ſelfe. As S. Hillary de trin. li. 1. Ambr. in Pſal. 118. Serm. 8. Hierom vponupon Eſay. 19.1. Baſil in reg. breu. quaeſt. 267. Chryſoſtome vponupon Gen. hom. 12. And ſaint Auguſtine in many places hauehave plainly taught. Neither yet muſt we imagine, that Vincentius contrary to that which himſelfe teacheth throughout this whole booke, would that this his rule ſhoulde bee accounted the onlie way to finde out the trueth of Gods worde, and that which ſo many before him with ſuch a ful conſent hauehave taught vsus ſhoulde bee reiected. Therefore it is cettaine that his meaning is, to ſuch godly waies as others before him hauehave vſed for trial of the truth, to adde this alſo as a rule that may bee profitable, and doe much good, if it bee vſed wiſely, and truly conſidered of. And the rather did hee teach vsus this way, becauſe the Pelagians ſo boldly and confidently preferred their newe doctrine before the ancient faith, whereof this authour complaineth fol. 15. And Neſtorius condemned all that were before him as if they knew nothing in compariſon of himſelfe, as wee maie ſee fol. 54. For this cauſe Vincentius teacheth vsus in this his booke which hee therefore calleth Commonitorium, an admonition or caueat to auoid the new deuiſes of priuate men, and to holde faſt the ancient faith of the vniuerſal church. And yet although Vincentius Lyrinenſis did then ſee, that that which was then catholicke and auncient it was alſo true, and therefore that then it was a good rule to trie doctrines by: yet the argument of the Church of Rome is too too fooliſh when thus they reaſon. This religion is olde, and hath had approbation of the greateſt number for ſome hundredes of yeares: therefore it is good. For Vincentius did looke vntounto that faith that was then ancient and catholicke, many hundred yeares before many articles of popiſh religion were hatched. But the papiſtes thinke it enough for them, if they can proue their religion to bee nowe olde. Whereas in trueth, and according to Vincentius his rule alſo, that which was not then olde, is not now good. That which was not then catholicke, is nowe of all good men to bee reiected. But let vsus ſee what Vincentius ſaith.
After that hee hath declared, how that by opportunity of time and place hee was mooued to write: hee ſheweth that to finde out the falſhoode of hereſies there are two waies. The one by the authoritie of Gods word,Gods word ſufficient. Whoſe rule is perfect, and of it ſelfe ſufficeth for all thinges aboundantly: Yet becauſe it is diuerſly expounded (ſuch is the depth thereof) as by example of ſundry hereſies doeth appeare: The ſeconde way to finde out hereſies hee maketh this: By the tradition and rule of the catholicke Church to interpret that which is ſet downe, in the writings of the Prophetes and apoſtles. But ſo as wee take heede, that wee receiue not for Catholicke, eueryevery thing that is holden in the Catholicke Church:Catholicke but that onelyonly that is beleeued in all places, and ſo hath vniuerſality, at all times, and ſo hath antiquity, of all or almoſt all the godly and learned, and ſo hath conſent. So that a Catholicke Chriſtian muſt more regarde the ſoundneſſe of the whole body, than a parte thereof that is corrupted.
And where the infection is generall, that which hath beene taught of olde, is to bee preferred before the new. But before the auncient errour of two or three, or of one citty or cuntry, a man muſt preferre that which vniuerſally, the vniuerſall Church hath decreede, if anie ſuch bee. If not, then hee muſt conſider of the iudgementes of the ſincereſt fathers, not of a fewe of them, but of all. What they hauehave holden, written, taught, When the fathers a… to be beleeued.with one conſent, plainely, often, not changing their minde, that hee may boldely beleeue. So did the godly fathers in Affrica, againſt Donatus, and alſo others againſt that hereſie of the Arrians that had infected almoſt al chriſtendome, and cauſed great deſtruction and cruelty, becauſe there were brought in ſuperſtitions inuented by men, in ſteede of the Heauenly doctrine, as is proued out of ſaint Ambroſe, and newe deuiſes for ancient decrees. Yea ſo they withſtoode all hereſies, whileſt in the verie antiquity of the church they defended that only that was alſo vniuerſal, that is to ſay, Ancient Vniuerſality. Ancient vniuerſality.And the more deuout that men were, the more ſtifly did they oppoſe themſelues to new inuentions. As for example, Stephen biſhop of Rome with his aſſociates, did ſet themſelues againſt the new opinion of Agrippinus biſhop of Carthage, yea and againſt the councell of Carthage. For hee knewe that nothing can in account be godly,We muſt follow religion and not lead her. Vnleſſe all thinges were ſealed vp to the children as faithfully, as the fathers receiued them. And that we muſt not leade religion, which way we will, but followe her which way ſhee wil go. And that it be ſeemeth not chriſtian modeſtie or grauitie, to deliuer to their poſterity any thing of their owne, but to preſerue that which is receiued from the fathers. And by occaſion of the Donatiſtes, who vnderunder colour of the decrees of the councell of Carthage, ſaide that they baptiſed againe ſuch as were baptiſed by heretickes, hee teacheth that ſome deceiuers going about in ſome other bodies names, to ſet forth their owne hereſie,A liuely deſcription of popiſh teaching. Doe ſnatch ſome of the writings of the ancient fathers, ſuch lightly as are moſt obſcurely written, which for their obſcuritie, maie after a ſort agree with that they teach, to this ende that whatſoeuer they ſay, they may be thought, neither firſt, nor onlie to ſaie it. Whoſe fault is double, both in that they broach hereſies, and alſo open that in the fathers which ſhoulde bee hidden, as did Cham: whoſe rewarde vponupon him and his poſterity ſhould feare them. But to alter the faith, or corrupt religion, men ſhould be afraid, not only in reſpect of eccleſiaſticall diſcipline, but alſo in regard of the cenſure of the apoſtle againſt ſuch. Gal. 1.6.7. 2. Tim. 4.3. 1. Tim. 5.12. Rom. 16.17. 2. Tim. 3.6, 7. Tit. 1.16. 1. Tim. 3.1. 1. Tim. 6.4, 5. 1. Tim. 5.13. 1. Tim. 1.19. 1. Tim. 2.16, 17. 2. Tim. 3.9. Such a… our Seminary priſts, who for their owne benefit indanger many, not men only, but euen countries.And becauſe there came amongſt the Galathians ſuch as carried about errours and ſet them on ſale, whom the Galathians hearing, did loathe the trueth, vomiting the Manna of Apoſtolike and catholike doctrine, liking well of the filth of nouelties, the apoſtle denounceth that they ſhould not heare either the apoſtles or an angell from heauen if he ſhould preach any thing beſides that hee had preached Gal. 1.8, 9. And this caueat belongeth not to the Galathians only, no more than the other precepts of godly life, ſo that it hath not beene, is, or ſhall be lawfull, for catholike chriſtians to teach any thing beſides that that they hauehave receiued. And to hold accurſed al thoſe, Take heed of beleuing vnwritten traditions.who preach any thing elſe, than that which is Once receiued, it alwayes hath beene, is, and ſhall be our duetie: So that to preach any thing elſe is too much boldeneſſe: and to heare any thing elſe is too much lightneſſe. Althogh ſome frogges, midges, and flies, of a ſhort time, ſuch as the Pelagians crie againſt it, ſeeking to drawe vsus from that, which hath beene committed vntounto vsus by our fathers: and notable perſons are thus many times infected,Why the learned are heretikes. becauſe God will by them proue whether men louelove God vnfainedly or not, Deuteronomie 13.3. But this is a dangerous tentation, and may deceiue many, as by Neſtorius, Photinus, and Apollinaris may appeare: whoſe hereſies he deſcribeth, as alſo the catholike doctrine, with ſome confutation of Arrianiſme, and Manicheiſme, and the other forenamed hereſies. Againſt which danger of being by ſuch men deceiued, he would hauehave vsus to holde this propertie of true catholikes,How … rre the fathers are to be heard. with the Church to receiue the Doctours, but not with the Doctours to forſake the faith of the Church.
Then hauing ſhewed the daunger that the great learning of Origen and Tertullian brought vntounto the Church when they erred, hee repeateth triall, to bee cauſe of hereſies many times,A true catholike. and then gathereth, Him to bee a true catholike who loueth Gods truth, the church, the bodie of Chriſt, who eſteemeth nothing more than Gods religion, than the catholike faith, Not the authoritie of any man, not the louelove that he beareth him, not his wit, eloquence or philoſophie. But deſpiſing all theſe, ſtedfaſt, and ſetled in faith, doeth make reckoning, that hee muſt hold and beleeue onelyonly, whatſoeuer he knoweth the catholike church of olde beleeued. Hee confirmeth alſo that hereſies are for the triall of the godly by S. Paul 1. Cor. 11.19. with a long and liuely deſcription, of ſuch as are wauering and doubtfull in faith, maruelling much at their madnes, that content not themſelues with the rule of faith,The Papiſts are poſſeſſed with this mad ſpirit. which of old once hath beene receiued, but day by day ſeeke new things, and delight alwayes to put ſomething to, or to change, or to take ſomewhat from religion. Not remembring that it is a heauenly doctrine which once to be reuealed ſufficeth, but as if it were an earthly inſtitution, which cannot be perfected, but by continuall mending or rather controlling it. This chopping & chāging in religion, he proueth to be dangerous by three other teſtimonies of ſcripture, Prouer. 22.28. Eccl. 8, 17. Eccle. 10.8. but eſpecially inſiſteth vponupon that of Saint Paul 1. Tim. 6.20. O Timothe, keep that which is committed vntounto thee, and auoide prophane and vaine babling, and oppoſition of knowledge falſly ſo called, And ſheweth what is meant by this word depoſitum. What is meant by That which is committed to thee.That which is committed: that is, that which thou art truſted with, not that thou deuiſedſt: that thou haſt receiued, not inuented: a matter not of thine owne wit, but of an others teaching: not for thy priuate vſe, but for to deliuer to all. A thing brought to thee, not brought forth by thee: wherein thou maieſt bee, not the Author, but the keeper: not the teacher, but the ſcholler: not the leader, but the follower. This, as pure gold muſt be kept pure without corruption. It muſt be beautified and fitted, but in any wiſe we muſt So teach that wee hauehave learned, Wee muſt teach no new thing. Growing in faith but no changing.that when we ſpeake after a new manner, yet we bring no new matter. Yet we muſt grow, and the faſter the better. So that it bee but growing and not changing. In the very ſame doctrine, the ſame meaning, the ſame vnderſtanding. Euen as children grow in their body, but are the ſame that they were. But if any partes or members ſhould be added, or turned into another ſhape, it were a monſtrous thing. Such and no other muſt be our growing in religion, to no other, but to more perfection in the ſame. which hee alſo maketh manifeſt by the example of wheat, Which being ſowen by our fathers in the primitiue church, muſt bee huſbanded and dreſſed by vsus, but the ſeede muſt not bee changed. Yea in theſe plantes of religion, we maie, nay wee muſt vſe all diligence to trimme them and dreſſe them, but to change them, to mangle or maime them, it is great wickedneſſe. Yea they muſt ſtill keepe their Fulneſſe, ſincerity, and property. He ſeemeth to hauehave prophecied of the miſchiefes of popery.For doe but once giuegive libertie to this deceit (of cutting or corrupting the Scriptures) and religion is in danger to bee quite ouerthrowne. If ſome maie bee cut off, nought will be left, if ſome maie bee mingled, nought will bee pure and ſincere. The true church keepeth ſafely her owne.But the Church of Chriſt is a carefull and warie keeper of doctrines lefte vntounto her, ſhee neuer changeth any thing, diminiſheth it not, addeth nothing. Shee cutteth not of thinges neceſſarie. Shee putteth not to thinges needeleſſe. Shee doeth not leeſe her owne, ſhee will hauehave nothing that belongeth to others. Yea and in all her Councels the church did nothing elſe, but ſet downe that in writing, which before was knowen onlie by tradition, and vtter by newe termes,The councels taught nothing in faith new. Teachers of newes muſt bee auoided. matters of faith not new. We muſt alſo by all meanes poſſible ſhun and auoid ſuch as bring not the catholicke and vniuerſal doctrine, which hath continued one and the ſame from age to age, by one vndefiled tradition of the truth, and ſhal continue for euer without end.
And this newneſſe of wordes the Apoſtle calleth prophane, becauſe it hath in it nothing holy, nothing religious. Theſe prophane nouelties therefore we muſt auoide: for, to receiue them is the maner, not of catholikes, but of heretikes.The words thus [ ] included, I was loath to leaue out, becauſe the Papiſts bragge much of them, as though they did mightily conuince vsus to be heretikes. And yet if a man do well conſider of them, hee may iuſtly doubt whether they be Vincentius his words, or added ſince, becauſe they are brought in ſo impertiuently to his matter, and nothing in all the booke either afore or after that ſoundeth that way. But, admit that they are his words, it is no hard matter to prooue this, in very many of the doctrines of the church of Rome, bicauſe therein they do iumpe and drawe in one yoke with the olde heretikes, of whome the ſtories mention, by whome, how, and when they beganne. But they will tell vsus their doctrines were not condemned by any councel, which they profeſſe. And how could they, when they that taught them had gotten the ſoueraignty ouer princes and prelats? Yea, he whom they call the catholike king, as in ſome reſpects they may truely, not becauſe he loueth catholike religion. (For in a man of ſo exceſſiue greedineſſe intollerable pride, and vnnaturall crueltie, as many of his practiſes and purpoſes ſhew him to be, what religion can there be?) but becauſe hee ſcarcely can coment himſelfe with the whole world, this man (I ſay) vſurpeth Nauarre, and intrudeth himſelfe into the kingdome of Portingal. And yet ſo long as he ruleth them, their parleaments or councels dare not, no, they can not proclame him to be an vſurper or an intruder into other mens right, although hee is ſo: neither would our ſauiour Chriſt hauehave regarded any thing this defence, that the Scribes and Phariſes and Prieſts of the Iewes might hauehave vſed. In what coun… el was that condemned that we teach? but on the contrary he telleth that by their power and authoritie, they ſhut vp the kingdome of heauen before men, and ſuffer not them that would enter, Math. 23.13. And ſo did the Church of Rome. [What hereſie hath beene at any time, but it hath beene vnderunder ſome certain name, in ſome certayne place, at ſome certaine time?] And no man doeth maintaine any hereſie, but that hee firſt ſeparateth him ſelfe from the conſent of the vniuerſality, and antiquitie of the catholike church. As hee prooueth by the examples of Pelagius, Celeſtius, Arrius, Sabellicus, Nouatianus, Simon Magus, Priſcilianus. Yea, but Heretikes doe alleadge Scripture for al in a maner that they ſay, and therefore are they the more dangerous. And that practiſe did Sathan vſe before againſt our ſauiour Chriſt. But how then ſhall catholike men know how to iudge betweene truth and falſhode in the holie Scriptures?Interpreting ſcripture. euen by interpreting the ſame according to the traditions of the vniuerſall church, and the rules of the catholike doctrine, and the conſent that hath beene at all times, and in all places amongſt the teachers.
And yet not eueryevery queſtion muſt be thus decided,This way is to be vſed onelyonly in the greateſt matters. but only matters of faith, ſuch as the very foundation of catholike doctrine reſteth vponupon (for ſo he ſaith after fol. 50.) neither are al hereſies thus to be confuted, and at al times, but only new hereſies, euen at their firſt beginning,And lately ſprung vp hereſies. Before they hauehave falſified the rules of the ancient faith, and the writings of the fathers. But old hereſies which hauehave had long time to ſteale away the truth muſt be cōuinced if need be,Stealing the truth, ſuch then… are the papiſtes, as their coorupting the fathers proueth. When the fathers muſt be heard. by the only authority of ſcripture, or muſt be ſhūned, as being condēned in the old councels. As for hereſies newly ſprung vp, they, by the iudgements of the fathers are to be reiected, of thoſe fathers (I ſay) that continued in the faith: ſo that al, or moſt of them, hauehave ſet it down, in one and the ſelf ſame meaning, plainly, & often, continuing in it, as it were in a councell of ſuch maſters, agreeing in one. And ſuch a ful conſent muſt not be deſpiſed. Then he maketh a recapitulation of that which he hath ſaid in theſe two caueats, and induceth the example of the councel of Epheſus, wherein the iudgement of the ancient fathers being examined, Neſtorius was found to be againſt the catholike old faith, and Cyril to agree with holy antiquitie. And to make the matter more plaine, he ſetteth downe the names of thoſe holy fathers, by whoſe vniforme conſent and iudgement, both the teſtimonies of Gods lawe were expounded, and alſo the rule of the holy doctrine was eſtabliſhed. And ſo reckoneth vp ſundry of the Greeke church, then alſo of the Latine and weſt churches: wherein he maketh mention of certaine leters written vntounto ſome from Foelix and Iulius two biſhops of Rome. And,Bellarm. de Roman. pontif. lib. 2. cap. 16. endeuoureth by this teſtimonie to prooue the Pope to be head of the church. But conſider (I pray you) how negligētly he performeth it. Vincentius ſaith that the city of Rome was the head of the world: and we confeſſe whileſt the empire flouriſhed it was ſo called, as by the ſtories appeareth. Now he proueth by this that the pope is head of the church, by a ſtrange Metamorphoſis changing the citie into the Pope, and the world into the church, contrary to the Author his words or meaning. that not only [The head of the worlde:] but the ſides alſo might yeelde their teſtimonie to that iudgement, Cyprian and Ambroſe conſented thervnto. And laſtly he confirmeth this by the iudgment of Capreolus biſhop of Carthage, who endeuoured to ouerthrow newnes, and to defend antiquitie. Which was alſo approued by Cyrils teſtimonie, who would hauehave the doctrines of the ancient faith confirmed,New doctrine condemned. and that which is new, and ſuperfluouſly inuented, and wickedly publiſhed, to be reiected, and condemned, wherunto the whole councell agreed. And though there were many in that Councell,The councell of Epheſus … rſt deuiſe no new doctrine, men of ſingular great learning, & in ſuch ſort gathered togither (which might hauehave imboldned thē to decree ſomwhat of their owne) yet would they alter nothing, but tooke all heede poſſible, that they deliuered nothing to their poſteritie, but that they had receyued of their predeceſſours, leauing alſo to them that example.Ancient faith, the onelyonly good faith. He inueigheth againſt the pride of Neſtorius in defence of antiquitie, alledging that of Xiſtus biſhop of Rome, Let not newneſſe doe any thing, becauſe it is not fit any thing ſhould bee added vntounto antiquitie. And that of Caeleſtinus, who would not hauehave Newneſſe to trouble antiquitie. Whoſe meaning is not that antiquitie ſhould ceaſe to ouerthrow newneſſe, but that newneſſe ſhould ceaſe to moleſt antiquitie. Which thing whoſoeuer will not yeeld vntounto, he muſt deſpiſe the authoritie of Celeſtinus, Xiſtus, Cyril, Capreolus, the councell of Epheſus, who all had learned of God to decree, that not any thing ſhould bee deliuered to their poſteritie, but that onelyonly, that ſacred antiquitie of the holie fathers, and agreing with it ſelfe in Chriſt did holde: yea not to yeeld vntounto this, is to iuſtifie Neſtorius by them condemned, and to deſpiſe the whole Church of Chriſt,The praiſe of the church to keepe the faith deliu… red to her, not to inuent a new. and the teachers therein the Apoſtles and Prophets, but eſpecially the Apoſtle ſaint Paul. The Church of Chriſt, I ſay, that neuer yet departed from a religious reuerencing and adorning of the faith deliuered to her, by ſaint Paul, who ſaid, O Timothie, keepe that which was committed to thee, auoyding newneſſe of wordes, And, Ifanie preach to you any other thing, than that you hauehave heard, let him be accurſed. And if neither the lawes of the apoſtles, nor decrees of the church are to be broken, according to which heretikes are worthily condemned: it behoueth all men, that will bee accounted the true children of their mother the church, to ſticke euen to the death,True children of holy church. vntounto the ſacred faith of their holy fathers, and to hate that that is newe.
Thus hauehave I ſet downe, I truſt, truly and faithfully, the ſumme of this whole treatiſe of Vincentius Lyrmenſis, eſpecially whatſouer may be thought pertinent to the matter for which the Papiſts ſo triumphingly alledge him. And as I endeuoured to be ſhort, yet ſo that I omit not any materiall poynt by him touched, ſo that his meaning may the better appeare, I hauehave (as neare as I could) kept his owne wordes: yea, I hauehave ſet downe euen his moſt materiall ſentences, that his whole minde and intent, may the better bee knowne vntounto the Reader. Iudge nowe, I pray thee, Chriſtian Reader, what Catholike and auncient faith it is that the Church of Rome ſo much braggeth of. Compare it with this that Vincentius commendeth. If they bee any thing like, I deſire no credite. I will but giuegive thee a taſte hereof, euen out of one of their chiefe poyntes of their Religion.Cap. 2. I hauehave ſhewed before euen by their owne confeſſion, that traditions muſt needes bee admitted, or elſe the Church of Rome muſt needes faile in proofe in many articles of their Religion. Their Religion therefore in ſuch poynts cannot be Catholike. It cannot be that which was Committed to Timothie, which was Once deliuered, as Vincentius ſpeaketh often: whoſe growing is without change, whoſe perfection is without addition, ſo that their doctrine of traditions, is a ſtrong argument to proue that their faith is not Catholike, according to Vincentius rules. Then alſo we ſee how plainly he defineth, that old hereſies muſt not bee confuted by ſuch arguments, but onelyonly ſuch as are newly ſprung vp. And yet the Papiſts, whoſe religion is almoſt nothing, but a ſinke of ſuch old and vnſauourie hereſies, crie ſtill to be tried by their vniuerſalitie, and antiquitie, and the iudgements of men, flat contrarie to Vincentius his rules. And this triall he will not hauehave to be vſed but in great queſtions of fayth, but they make it a proofe for their moſt fooliſh toyes. So that although they readily call him in, becauſe hee nameth Antiquitie, vniuerſalitie and conſent, vntounto the which they woulde faine ſeeme to make claime, yet they will (I truſt) from hencefoorth rather ſtoppe his mouth, than ſuffer him to ſpeake, becauſe his witneſſe is their ouerthrowe. Let vsus therefore keepe that faythfully, which is once deliuered vntounto vsus, which to chaunge, is to marre it: to put to it, or take from it, is to corrupt it, Let vsus holde (I ſay) that fayth which is alwayes olde, and alwayes one, knowing that whatſoeuer we holde beſides it, it is not newe onelyonly, but euen ſtarke naught alſo: