{
  "schemaVersion": "early-church-document@2",
  "documentId": "vincent-commonitory",
  "title": "Commonitory",
  "author": "Vincent of Lerins",
  "languageOfOrigin": "",
  "text": {
    "content": "S. VINCENTII LIRINENSIS COMMONITORIUM PRIMUM.\n\n(Ex editione Baluziana.)\n\nINCIPIT TRACTATUS (1) Peregrini pro Catholicæ fidei an­ tiquitate et\nuniversitate adversus prophanas omnium Hæreticorum novitates.\n\nI. DICENTE Scriptura et monente, Interroga patres\ntuos, et dicent tibi; seniores\ntuos, et adnuntiabunt tibi,\nDeut. 32, et item, Verbis sapientium adcommoda aurem\n\ntuam, Eccli. 6, et item, Fili mi (2), hos sermones ne\nobliviscaris, mea\nautem verba custodiat cor tuum, Prov.\n3, videtur mihi minimo omnium servorum Dei\nPere-\ngrino quod res non minimæ utilitatis,\nDomino adju­\nvante, futura sit, si ca quae fideliter a sanctis patribus\n\naccepi litteris comprehendam, iniirmitati certe pro­\npriae pernecessaria, quippe\ncum adsit in promptu unde\nimbecillitas memoriae meae adsidua lectione reparetur.\n\nAd quod me negotium non solum fructus operis, sed\netiam consideratio\ntemporis et opportunitas loci adhor­\ntatur. Tempus : propterea quod cum ab eo\nomnia hu­\nmana rapiantur, et nos ex eo aliquid invicem rapere\n\ndebemus quod in vitam proficiat aeternam; præsertim\ncum et\nappropinquantis divini Judicii terribilis quaedam\nexspectatio augeri emagitet\nstudia Religionis, et novo­\nrum Hæreticorum fraudulentia multum curae et atten­\n\nlionis indicat. Locus (i) autem, quod urbium frequen­\ntiam turbasque\nvitantes, remotioris (i) villulae et in ea\nsecretum monasterii incolamus\nhabitaculum, ubi abs­\nque magna distractione fieri possit illud quod canitur\n\nin psalmo: Vacate, inquit, et videte quoniam ego sum\nDominus, Psal. 45. Sed et\npropositi nostri ratio in id\nconvenit; quippe qui cum aliquandiu variis ac\ntristibus\nsecularis militiæ turbinibus volveremur, tandem nos\nin portum\nReligionis, cunctis semper fidissimum,\nChristo adspirante condidimus; ut ibi\ndepositis vani­\ntatis ac superbiae flatibus, Christianæ humilitatis sacri­\n\nficio placanles Deum, non solum præsentis vitae nau­\nfragia, sed etiam futuri\nseculi incendia vitare possimus.\nSed jam in nomine Domini quod instat adgrediar,\nut\nscilicet a majoribus tradita et apud nos deposita descri­\nbam, relatoris\nfide potius quam auctoris præsumptione;\nhac tamen scribendi lege servata, ut\nnequaquam om­\nnia, sed tantum necessaria quæque perstringam, ne­\nque id\nornato et exacto sed facili communique sermone,\nut pleraque significata potius\nquam explicata videantur.\nScribant ii laute et accurate qui ad hoc munus vel in­\n\ngenii fiducia vel officii ratione ducuntur. Me vero sub­\nlevandæ\nrecordationis vel polius oblivionis meae gra­\ntia Commonitorium (3) mihimet\nparasse suffecerit :\nquod tamen paulatim, recolendo quæ didici, emendare\net\nimplere quotidie, Domino praestante, conabor. At­\nque hoc ipsum idcirco praemonui,\nut si forte elapsum\nnobis, in manus sanctorum devenerit, nihil in eo te­\n\nmere reprehendant, quod adhuc videant promissa\nemendatione limandum.\n\nII. Saepe igitur magno studio et summa attentione\nperquirens a quamplurimis\nsanctitate et doctrina præ­\nstantibus viris quonam modo possim certa quadam et\n\nquasi generali ac regulari via catholicx fidei veritatem\nab hæreticæ\npravitatis falsitate discernere, hujusmodi\nsemper responsum ab omnibus fere\nretuli, quod sive\nego, sive quis alius vellet exsurgentium hæreticorum\n\nfraudes deprehendere laqueosque vitare, et in fide sana\nsanus atque integer\npermanere, duplici modo munire\n\nfidem suam, Domino adjuvante, deberet: primùm sci\nlicet divinae legis\nauctoritate, tum deinde Ecclesi ea\ntholicae traditione. Hic forsitan requirat\naliquis : Cun'\nsit perfectus Scripturarum Canon, sibique ad omnia\nsatis\nsuperque sufficiat, quid opus est ut ei Ecclesias\nticæ intelligentiae jungatur\nauctoritas? Quia videlice\nScripturam sacram pro ipsa sua altitudine non uno\n\neodemque sensu universi accipiunt, sed ejusdem elo­\nquia aliter atque aliter alius\natque alius interpretatur;\nut pene quot homines sunt, tot illinc sententiae erui\n\nposse videantur. Aliter namque illam Novatianus, ali­\nter Sabellius, aliter\nDonatus exponit, aliter Arius, Eu-\nnomius, Macedonius; aliter Photinus,\nApollinaris,\nPriscillianus, aliter Jovinianus, Pelagius , Caelestius;\naliter\npostremo Nestorius. Atque idcirco multùm ne­\ncesse est, propter tantos tam varii\nerroris anfractus,\nut propheticae et apostolice interpretationis linea se­\n\ncundum Ecclesiastici et Catholici sensus normam diri­\ngatur. In ipsa item\nCatholica Ecclesia magnopere cu­\nrandum est ut id teneamus quod ubique, quod\nsemper,\nquod ab omnibus creditum est. Hoc est etenim (1) vere\nproprieque\ncatbolicum, quod ipsa vis nominis ratioque\ndeclarat, quae omnia fere universaliter\ncomprehendit.\nSed hoc ita demum fiet, si sequamur universitatem ,\n\nantiquitatem, consensionem. Sequemur autem univer.\nsitatem hoc modo, si hanc unam\nfidcm veram esse\nfateamur quam tot a per orbem terrarum confitetur\nEcclesia;\nantiquitatem vero ita, si ab his sensibus\nnullatenus recedamus quos sanctos\nmajores ac patres\nnostros celebrasse manifestum est : consensionem\nquoque\nitidem, si, in ipsa vetustate, omnium vel certe\npene omnium sacerdotum pariter et\nmagistrorum de­\nfinitiones sententiasque sectemur.\n\nIII. Quid igitur tunc faciet Christianus catholicus,\nsi se aliqua Ecclesiae\nparticula ab universalis fidei com­\nmunione praeciderit? Quid utique nisi ut\npestifero cor­\nruptoque membro sanitatem universi corporis ante­\nponat? Quid\nsi novella aliqua contagio non jam por­\ntiunculam tantum, sed totam pariter\nEcclesiam com-\n\nmaculare conetur? Tunc item providebit ut antiquitati\ninhæreat, quae\nprorsum jam non potest ab ulla novi­\ntatis fraude seduci. Quid si in ipsa\nvetustate, duorum\naut trium hominum, vel certe civitatis unius aut etiam\n\nprovinciae alicujus error deprehendatur? Tunc omnino\ncurabit ut paucorum\ntemeritati vel inscitiæ, si qua\nsunt, universaliter antiquitus universalis\nEcclesiae (1)\ndecreta praeponat. Quid si tale aliquid emergat ubi\nnihil\nhujusmodi reperiatur? Tunc operam dabit ut col­\nlatas inter se majorum consulat\ninterrogetque senten­\ntias, eorum duntaxat qui diversis licet temporibus et\n\nlocis, in unius tamen Ecclesiae Catholicae communione\net fide permanentes,\nmagistri probabiles exstiterunt;\net quicquid non unus aut duo tantum, sed omnes\npa­\nriter uno eodemque consensu aperte, frequenter, per­\nseveranter\ntenuisse, scripsisse, docuisse cognoverit,\nid sibi quoque intelligat absque ulla\ndubitatione cre­\ndendum.\n\nIV. Sed ut planiora fiant quæ d.cimus, exemplis\nsingillatim illustranda sunt et\npaulo uberius cxagge­\nranda; ne immodicae brevitatis studio rapiantur rerum\n\npondera orationis celeritate. Tempore Donati (2), a\nquo Donatistæ, cum sese (3)\nmulta pars Africæ in er­\nroris sui furias praccipitaret, cumque immemor nomi­\n\nnis, religionis, professionis, unius hominis sacrilegam\ntemeritatem\nEcclesiae Christi praeponeret, tunc qui­\ncumque per Africam constituti, profano\nschismate de­\ntestato, universis mundi Ecclesiis adsociati sunt, solis\nex\nillis omnibus intra sacraria catholicae fidei salvi esse\npotuerunt; egregiam\nprofecto relinquentes posteris\nformam, quemadmodum scilicet deinceps, bono more,\n\nunius aut certe paucorum vesaniae universorum sani­\ntas anteferretur. Item\nquando Arianorum venenum\nnon jam portiunculam quamdam, sed pene orbem to­\n\ntum contaminavcrat, adeo ut prope cunctis Latini\nsermonis Episcopis partim vi,\npartim fraude deceptis,\ncaligo quaedam mentibus offunderetur, quidnam potis­\n\nsimum in tanta rerum confusione sequendum foret,\ntunc quisquis verus Christi\namator et cultor exstitit,\nantiquam fidem novellæ perfidiae praeferendo, nulla\n\ncontagii ipsius peste maculatus est. Cujus quidem tem­\nporis periculo satis\nsuperque monstratum est quantum\ninvehatur calamitatis novelli dogmatis inductione.\n\nHunc siquidem non solum parvae res, sed etiam maxi­\nmae labefactatæ sunt.\nNec enim tantum adfinitates,\ncognationes, amicitiæ, domus, verum etiam urbes,\n\npopuli, provinciae, nationes, universum postremo Ro­\nmanum Imperium funditus\nconcussum et emotum est.\nNamque cum prophana ipsa Arianorum novitas, velut\n\nquædam Bellona aut furia, capto primo omnium Impe­\nratore (1), cuncta deinde\npalatii culmina legibus novis\nsubjugasset, nequaquam deinceps destitit universa\n\nmiscere atque vexare, privata ac publica, sacra pro­\nphanaque omnia,\nnullumboni et veri gcrere discrimen,\nsed quoscumque conlibuisset, tanquàm de loco\nsupe­\nriore percutere. Tunc temeratæ conjuges, depullatac (2)\n\nviduae, prophanatæ virgines, monasteria demolita (1),\ndisturbati\nclerici, verberati levitæ, acti in exilium sa­\ncerdotes, oppleta sanctis\nergastula, carceres, me­\ntalia (2): quorum pars maxima, interdictis urbibus,\n\nprotrusi atque extorres, inter deserta, speluncas, feras,\nsaxa, nuditate, fame,\nsiti adIecti, contriti et tabefacti\nsunt. Atque hæc omnia numquid ullam aliam ob\ncau­\nsam, nisi utique dum pro caelesti dogmate humanas\nsuperstitiones\nintroducuntur, dum bene fundata anti-\nI quitas scelesta novitate subruitur, dum\nsuperiorum\ninstituta violantur, dum rescinduntur scita patrum,\ndum\nconvelluntur definita majorum, dùm sese intra\nsacratæ atque incorruptæ vetustatis\ncastissimos li­\nmites prophanæ ac novelle curiositatis libido non\n\ncontinet?\n\nV. Sed forsitan odio novitatis et amore vetustatis\nhæc fingimus. Quisquis hoc\næstimat, beato saltem\ncredat Ambrosio, qui, in secundo ad Imperatorem\n\nGratianum libro, acerbitatem temporis ipse deplorans,\nait: « Sed jam satis,\ninquit, omnipotens Deus , nostro\n« exilio nostroque sanguine Confessorum neces,\nexilia\n«Sacerdotum, et nefas tantæ impietatis eluimus.\n«Satis claruit eos\nqui violaverint fidem tutos esse non\n« posse. > Ambro. lib. i de fide cap. 4,\nalias 16. Item\nin tertio ejusdem operis libro : « Servemus igitur, in­\ne\nquit, praecepta majorum, nec hxreditaria signacula\n« ausi rudis temeritate\nviolemus. Librum signatum il­\n« lum propheticum non Seniores, non Potestates, non\n\n« Angeli, non Arcbangeli aperire ausi sunt: soli Christo\n« explanandi ejus\npraerogativa servata est. Librum sa­\n« cerdotalem quis nostrum resignare audeat,\nsignatum\n« a Confessoribus, et multorum jam martyrio conse­\n. cratum ? Quem\nqui resignare coacti sunt (3) postea\n« tamen damnata fraudc signarunt; qui violare\nnon\n« ausi sunt, Confessores et martyres exstitcrunt. Quo­\ne modo fidem\neorum possumus dencgare quorum vic­\ne toriam praedicamus? > Ibid. lib. 3. cap.\n7, alias 15.\nPraedicamus piane, inquam, o vcnerande Ambrosi!\nprædicamus\nplane, laudantesque miramur. Nam quis\nille tam demens est qui eos, etsi adsequi\nnon cvaleat,\nnon exoptet sequi quos a defensione iidei majorum\nnulla vis\ndepulit, non minae, non blandimenta, non vi­\nta, non mors, non palatium, non\nsatellites y non Impe­\nrator, non imperium, uon homines, non dæmones ?\nquos,\ninquam, pro religiosae vetustatis tenacitate tanto\nmunere Dominus dignos judicavit\n(i) ut per eos pro­\nstratas restauraret Ecclesias, exstinctos spiritales po­\n\npulos viYificaret, dejectas sacerdotum coronas, repo­\nneret, nefarias illas\nnovellæ impietatis non litteras,\nsed lituras, infuso cœlitus Episcopis fidelium\nlacryma­\nrum fonte, deleret, universum postremo jam pene\nmundum sæva\nrepentinae hæreseos tempestate per­\nculsum ad antiquam fidem a novella perfidia,\nad anli­\nquam sanitatem a novitatis vesania, ad antiquam lu­\ncem a novitatis\ncaecitate revocaret. Sed in hac divina\nquadam ConCessorum (2) virtute illud est\netiam nobis\nvel maximo considerandum, quod tunc apud ipsam\nEcclesie\nvetustatem non partis alicujus, sed universi-\ntalis ab iis est suscepta dcfensio.\nNeque enim fas erat,\n\nut tanti ac tales viri unius aut duorum hominum erra -\nbundas\nsibique ipsis contrarias suspiciones tun magno\nmolimine adsererent, aut vcro pro\nnlicujus provincio\nlx temeraria quadam conspiratione certarent, sed\nomnium\nsanctae Ecclesiæ sacerdotum apostolicae et\ncatholicæ veritatis hæredum decreta ct\ndefinita sec­\ntantes, maluerunt semelipsos quam vetustæ universi­\ntatis\nfidem prodere. Unde et ad tantam gloriam perve­\nnire meruerunt, ut non solum\nConfessores, verum\netiam Confessorum principes jure meritoque habean­\n\ntur.\n\nVI. Magnum hoc igitur eorumdem beatorum exem­\nplum, planequc divinum, et veris\nquibusque Catholicis\nindefessa meditatione recolendum, qui modum septem­\n\nplicis candelabri septena sancti Spiritus luce radiante,\nclarissimam posteris\nformulam præmonstrarunt quo­\nnam modo deinceps per singula quæque errorum va­\n\nniloquia , sacratæ vetustatis auctoritate prophanæ\nnovitatis conteratur\naudacia. Neque hoc sane novum.\nSiquidem mos iste semper in Ecclesia viguit ut quo\n\nquisque foret religiosor, eo promptius novellis adin­\ntentionibus\ncontrairet. Exemplis talibus plena sunt\nomnia. Sed ne longum fiat, unum aliquod,\net hoc ab\nApostolica potissimum Sede sumemus; ut omnes luce\nclarius videant\nbeatorum Apostolorum beata successio\nquanta vi semper, quanto studio, quanta\ncontentione\ndefenderit susceptæ semel Religionis integritatem.\nQuondam\nigitur venerabilis memoriæ Agrippinus Car­\nthaginensis (i) Episcopus, primus\nomnium mortalium\ncontra divinum Canonem, contra universalis Ecclesiæ\n\nregulam, contra sensum omnium consacerdotum, con­\ntra morem atque instituta\nmajorum, rcbaptizandum\nesse censebat. Quæ praesumptio tantum mali invexit,\n\nut non solum Hæreticis omnibus formam sacrilegii, sed\netiam quibusdam Catholicis\noccasionem præbuerit er­\nroris. Cum ergo undique ad novitatem rci cuncti rc­\n\ndamarent, atque omnes quaquaversum sacerdotes pro\nsuo quisque studio retinerentur,\ntunc beatæ memoriæ\nPapa Stephanus (2) Appstolicæ Sedis antistes, cum\ncæteris\nquidem collegis suis, sed tamen præ cæteris\nrestitit, dignum, ut opinor,\nexistimans si reliquos om­\nnes tantum fidei devotione vinceret quantum loci au­\n\nctoritate superabat. Denique in Epistola (1) quæ tunc\nad Africam missa est,\nhis verbis sanxit : NIHIL NOVAN-\nDUM NISI QUOD TRADITUM EST. Intelligebat etenim\nvir\nsanctus et prudens nihil aliud rationem pietatis admit­\ntere, nisi ut\nomnia, qua fide a patribus suscepta forent,\neadem fide filiis consignarentur;\nnosque Religionem,\nnon qua vellemus ducere, sed potius quà illa duceret\n\nsequi oportere; idque esse proprium Christianae mo­\ndestiae et gravitatis, non sua\nposteris tradere, sed a\nmajoribus accepta servare. Quis ergo tuncuniversi ne­\n\ngotii exitus ? Quis utique nisi usitatus et solitus ? Re­\ntenta est scilicet\nantiquitas, explosa novitas. Sed forte\ntunc ipsi novitiæ adinvenlioni patrocinia\ndcfuerunt?\nImo vero tanta vis ingenii adfuit, tanta eloquentiae flu­\nmina,\ntantus adsertorum numerus, tanta verisimilitu­\ndo, tanta divinæ legis oracula, sed\nplane novo ac malo\nmore intellecta, ut mihi omnis illa conspiratio nullo\n\nmodo destrui potuisse videatur nisi sola tanti molimi­\nnis causa ipsa illa\nsuscepta, ipsa defensa, laudata novi­\ntatis professio destituisset. Quid postremo?\nIpsius\nAfricani Concilii (2) sive decreti quæ vires? Donante\nDeo, nullae;\nsed universa tanquam somnia, tanquam\nfabulae, tanquam superflua, abolita,\nantiquata (3) cal­\ncata sunt. Et, orerum mira conversio! Auctores ejus­\ndem\nopinionis Catholici, consectatores vero Hæretici\njudicantur; absolvuntur magistri,\ncondemnantur di­\nscipuli; conscriptores librorum filii regni erunt, adser­\n\ntores vero gehenna suscipiet. Nam quis ille tam demens\nest qui illud sanctorum\nomnium et Episcoporum et\nMartyrum lumen beatissimum Cyprianum cum cæteris\n\ncollegis suis in æternum dubitet regnaturum esse cum\nChristo? Aut quis tam contra\nsacrilcgus qui Donati­\nstas et cæteras pestes, quæ illius auctoritatc Concilii\n\nrebaptizare se jactitant, in sempiternum neget arsu­\nros esse cum\ndiabolo ?\n\nVII. Quod quidem mihi divinitus videtur promulga­\ntum esse judicium propter eorum\nmaxime fraudulen­\ntiam qui cum sub alieno nomine hæresim concinnare\n\nMachinentur, captant plerumque veteris cujuspiam\nviri scripta paulo involutius\nedita, quæ pro ipsa sut\nobscuritate dogmati suo quasi congruant; ut illud ne­\n\nscio quid quodcunque proferunt, neque primi neque\nsoli sentire videantur.\nQuorum ego nequitiam duplici\nodio dignam judico, vel eo quod haereseos venenum\n\npropinare aliis non pertimescunt, vel co etiam quod\nsancti cujusque viri\nmemoriam tanquam sopitos jam\ncineres prophana manu ventilant, et quae silentio se­\n\npeliri oportebat, rediviva opinione diffamant, sequcn­\ntes omnino vestigia\nauctoris sui Cham, qui uuditatem\nvcnerandi Noe non modo operire neglexit, verum\nquo­\nque irridendam cæteris enuntiavit. Unde tantam laesae\npietatis meruit\noffensam ut etiam posteri ipsius peccati\nsui maledictis obligarentur, beatis illis\nfratribus mul­\ntum longeque dissimilis, qui nuditatem ipsam reve­\nrendi\npatris neque suis temerare oculis, neque alienis\npatere voluerunt, sed aversi, ut\nscribitur, texerunt\ncum : quod est erratum sancti viri nec approbasse nec\n\nprodidisse (1); atque idcirco beata in posteros benedi­\nctione donati sunt. Sed ad\npropositum redeamus. Ma­\ngno igitur metu nobis immutatae Mei ac temeratæ re­\n\nligionis piaculum pertimescendum est; a quo nos so­\nlum constitutionis\nEcclesiasticae disciplina, sed etiam\ncensura Apostolicae deterret auctoritatis.\nScitum enim\ncunctis est quam graviter, quam severe, quam vehe­\nmenter\ninvehatur in quosdam beatus Apostolus Pau­\nius, qui mira levitate nimium cito\ntranslati fuerant ab\neo qui eos vocaverat in gratiam Christi, in aliud Evan­\n\ngelium (1), quod non est aliud; i Tim. 4, qui coacer­\nvarant sibi magistros ad sua\ndesideria, a veritate qui­\ndem auditum avertentes, conversi vero ad fabulas; 1\n\nTim. 5, habentes damnationem quod primam fidem ir­\nritam fecissent; quos\ndeceperant ii de quibus ad Ro­\nmanos fratres scribit idem Apostolus : Rogo autem\nvos,\nfratres, ut observetis eos qui dissentiones et offendicula,\npræter\ndoctrinam quam ipsi didicistis, faciunt; et decli­\nnate ab illis. Hujusmodi enim\nChristo Domino non\nserviunt, sed suo ventri, et per dulces sermones el bene­\n\ndictiones seducunt torda innocentium, Rom. 16. Qui\nintrant per domos, et captivas\nducunt mulierculas onera­\ntas peccatis, quæ ducuntur variis desideriis; semper di­\n\nscentes, et ad scientiam veritatis nunquam pervenientes,\n2 Tim. 3. Vaniloqui\net seductores, qui universas domos\nsubvertunt, docentes quæ non oportet, turpis\nlucri gratia,\nTit. i. Homines corrupti mente, reprobi circa fidem, 2\nTim. 3,\nsuperbi, et nihil scientes, sed languentes circa\nquaestiones et pugnas verborum;\nqui veritate privati\nsunt, existimantes quæstum esse pietatem: simul au­\ntem\net otiosi discunt circum ire domos; non solum au­\ntem otiosi, sed et verbosi, et\ncuriosi loQuentes quae non\noportet, 1 Tim. 5 : qui bonam conscientiam repellen­\n\ntes, circa fidem naufragaverunt, i Tim. i : quorum\nprophana vaniloquia\nmultum proficiunt ad impieta­\ntem, et sermo eorum ut cancer serpit, i Tim. i. Bene\n\nautem quod de iis item scribitur : Sed ultra non profi­\ncient. Insipientia\nenim eorum manifesta erit omnibus, si­\ncut et illorum fuit. i Ttm. 3.\n\nVIII. Cum ergo talesquidamcircumeuntes provincias\net civitates, atque errores\nvenalitios circumferendo,\netiam ad Galatas (2) devenissent, cumque his auditis\n\nGalatae nausea quadam veritatis affecti, Apostolicae\nCatholicæque doctrinae\nmanna revomentes, hæreticæ\nnovitatis sordibus oblectarentur, ita sese Apostolicae\n\npotestatis exeruit auctoritas, ut summa cum severitate\n\ndecerneret : Sed licet nos, inquit, aut angelus de cælo\nevangelizet\nvobis præterquam quod evangelizavimus vo­\nbis, anathema sit, Gal. I. Quid est quod\nait, Sed licet\nnos ? Cur non potius, Sed licet ego ? Hoc est: Etiamsi\n\nPetrus, etiamsi Andreas, etiamsi Joannes, etiamsi po­\nstremo omnis Apostolorum\nchorus evangelizet vobis\npraeterquam quod evangelizavimus, anathema sit. Tre­\n\nmenda districtio, propter adserendam primae fidei te­\nnacitatem, nec sibi,\nnec caeteris coapostolis pepercisse !\nParum est : Etiamsi angelus, inquit, de cœlo\nevangelizet\nvobis, præterquam quod evangelizavimus, anathema sit,\nNon\nsuffecerat ad custodiam traditæ semel fidei, hu­\nmanx conditionis commemorasse\nnaturam, nisi angeli­\ncam quoque excellentiam comprehendisset. Licet nos,\n\ninquit, aut angelus de cœlo. Non quia sancti coelestes­\nque angeli peccare jam\npossint; sed hoc est quod di­\ncit: Si etiam, inquit, fiat quod non potest fieri,\nquis­\nquis ille traditam semel fidem mutare tentaverit, ana­\nthema sit. Sed\nhaec forsitan perfunctorie prælocutus\nest, et humano potius effudit impetu, quam\ndivina ra­\ntione decrevit. Ahsit. Sequitur enim, et hoc ipsum in­\ngenti\nmolimine iteratæ insinuationis inculcat : Sicut præ­\ndiximus, et nunc iterum dico:\nSiquis vobis evangelizaverit,\npræterquam quod accepistis, anathema sit. Non dixit:\n\nSi quis vobis annuntiaverit præterquam quod accepistis,\nbenedictus sit,\nlaudetur, recipiatur; sed, anathema sit,\ninquit, id est, separatus, segregatus,\nexclusus, ne unius\novis dirum contagium innoxium gregem Christi vene­\nnata\npennixtione contaminet.\n\nIX. Sed forsitan Galatis ista tantum praecepta sunt.\nErgo et illa solis Galatis\nimperata sunt quae in ejusdem\nEpistolæ sequentibus commemorantur: qualia sunt\n\nhæc : Si vivimus spiritu, spiritu et ambulemus. Non\nefficiamur inanis gloriæ\ncupidi, invicem provocantes, in­\nvidentes, Gal. 5, et reliqua. Quod si absurdum\nest, et\nomnibus ex aequo imperata sunt, restat ut sicut haec\nmorum mandata,\nita etiam illa quæ de fide cauta sunt\nomnes pari modo comprehendant, et sicut\nnemini licet\ninvicem provocare aut invidere invicem, ita nemini\nliceat,\npræter id quod Ecclesia Catholica usqucquaque\nevangelizat accipere. Aut forsitan\ntunc jubebatur, si\nquis annuntiasset praeterquam quod annuntiatum fue­\nrat,\nanathematizari; nunc vero jam non jubetur. Ergo\net illud quod item ibi ait : Dico\nautem, spiritu ambulate,\net desiderium carnis non perficietis, tunc tantum jube­\n\nbatur, modo vero jam non jubetur. Quod si impium\npariter et pcniiciosum est\nita credere, necessario se­\nquitur ut sicut haec cunctis ætatibus observanda sunt,\n\nita illa quoque quae de non mutanda fide sancita sunt\ncunctis ætatibus\nimperata sint. Annuntiate ergo aliquid\nChristianis catholicis, præter id quod\nacceperunt nun­\nquam licuit, nusquam licet, nunquam licebit; et ana­\n\nthematizare eos qui annuntiant aliquid præterquam\nquod semel acceptum est, nunquam\nnon oportuit, nus­\nquam non oportet, nunquam non oportebit. Quae cum\nita\nsint, estne aliquis vel tantæ audaciae qui præter id\nquod apud Ecclesiam\nannuntiatum est annuntiet, vel\ntantae levitatis qui præter id quod ab Ecclesia\naccepit\naccipiat? Clamat et repetendo clamat, et omnibus. et\nsemper, et\nubique per litteras suas clamat ille, ille vas\nelectionis, ille magister gentium,\nille Apostolorum tuba,\nille terrarum præco, ille coelorum conscius, ut si quis\n\nnovum dogma annuntiaverit, anathematizetur. Et con­\ntra reclamant ranæ\nquædam, etcyniphes, etmuscae (1)\nmorituræ, quales sunt Pelagiani, et hoc\nCatholicis :\nNobis, inquiunt, auctoribus, nobis principibus, nobis\n\nexpositoribus, damnate quae tenebatis, tenete quae\ndamnabatis, rejicite antiquam\nfidem, paterna instituta,\nmajorum deposita; et recipite : quaenam illa tandem?\n\nhorreo dicere : sunt enim tam superba, ut mihi non\nmodo afirmari, sed ne\nrefelli quidem sine aliquo pia­\nculo posse videantur.\n\nX. Sed dicet aliquis : Cur ergo persaepe divinitus si­\nnuntur excellentes quaedam\npersonæ in Ecclesia consti­\ntutae res novas Catholicis annuntiare? Recta interro­\n\ngatio et digna quae diligentius atque uberius pertracte­\ntur : cui tamen non\ningenio proprio, sed divinae legis\nauctoritate, Ecclesiastici magisterii documento\nsatisfa­\nciendum est. Audiamus ergo sanctum Moysen; et ipse\nnos doceat cur\ndocti viri, et qui propter scientiae gra­\ntiam ab Apostolo etiam prophetae\nnuncupantur, pro­\nferre interdum permittantur nova dogmata, quae vetus\n\nTestamentum allegorico sermonc deos alienos ap­\npellare consuevit, e6 quod\nscilicet ita ab haereticis\nipsorum opiniones sicut a gentibus dii sui observen­\n\ntur. Scribit ergo in Deuteronomio beatus Moyses :\nSi surrexerit, inquit, in\nmedio tui propheta, aut qui\nsomnium vidisse se dicat, Deut. 13, id est, magis­\n\nter in Ecclesia constitutus, quem discipuli vel audi­\ntores sui ex aliqua\nrevelatione docere arbitrentur.\nQuid deinde ? et prædixerit, inquit, signum atque\npor­\ntentum, et evenerit quod locutus est. Magnus profecto\nnescio quis\nsignatur magister et tantæ scientiae qui\nsectatoribus propriis non solum quae\nhumana sunt\nnosse, verum etiam quae supra hominem sunt præ­\nnoscere posse\nvideatur; quales fere discipuli sui jacti­\ntant fuisse Valentinum, Donatum,\nPhotinum, Apolli­\nnarem, caeterosque ejusmodi. Quid postea? et dixerit,\n\ninquit, tibi: Eamus, et sequamur deos alienos quos igno­\nras, et serviamus eis.\nQui sunt dii alieni, nisi errores\nextranei quos ignorabas, id est, novi et\ninaudili ? Et\n\nserviamus ets, id est, credamus eis, sequamur eos. Quid\nad extremum'\nnon audies, inquit, verba prophetæ illius\naut somniatoris. Et quare. ore te, a Deo\nnon prohibetur\ndoceri quod a Deo prohibetur audiri? Quia, inquit,\ntentat vos\nDominus Deus vester, ut pulam fiat utrum dili­\ngatis eum an non, in toto corde et\nin tota anima vestra.\nLuce clarius aperta causa est cur interdum divina Pro­\n\nvidentia quosdam Ecclesiarum magistros nova quæ­\ndam dogmata prædicare patiatur.\nUt tentet vos, inquit,\nDominus Deus vester. Et profecto magna tentatio est\n\ncum ille quem tu prophetam, quem prophetarum disci­\npulum, quem doctorem et\nadsertorem veritatis putes,\nquem tumma veneratione et amore complexus sis, is\n\nsubito Intenter noxios subinduca errores, quos nec\ncito deprehendere valeas,\ndum antiqui magisterii du­\nceris præjudicio, nec facile damnare fas ducas, dum\n\nmagistri veteris præpediris affectu.\n\nXI. Hic forsitan efflagitet aliquis ut ea quas sancti\nMoysi verbis adserta sunt,\nEcclesiasticis aliquibus de­\nmonstrentur exemptis. Æqua expostulatio, nec diùi\n\ndifferenda. Nam ut a proximis et manifestis incipiam,\nqualem fuissenuper\ntentationem putamus, cùm infelix\nille Nestoris, subito ex ove conversus in lupum,\ngre­\ngem Christi lacerare cœpisset, cum eum M ipsi qui ro­\ndebantur ex magna\nadhuc parte ovem Crederent, ideo­\nque morsibus ejus magis patereM? Nam quis eum\n\nfacile errare arbitraretur quem tanto Imperii judicio (1)\nelectum, tanto\nsacerdotum studio prosecutum videret;\nqui cum magno sanctorum amore, summo populi\nfa­\nvore celebraretur, quotidie palam divina tractabat do­\nquia, et noxios\nquosque Judæorum et Gentitium con­\nfutabat errores? Qao tandem iste modo non\ncuivis\nfidem faceret se recta decere, recta prædicare, recta\nsentire, qui ut\nuni hæresi suæ auditum patefaceret,\ncunctarum haereseon (2) blasphemias\ninsectabatur? Sed\nhoc erat illud quod Moyses ait: Tentat vos Dominus\nDeus\nvester si diligatis eum an non. Et ut Nestorium\npraetereamus, in quo plus semper\nadmirationis quam\nutilitatis, plus famæ quam experientiæ fuit, quem opi­\n\nnione vulgi aliquamdiù magnum humana magis fecerat\n\ngratia quam divina, eos potius commemoremus qui\nmultis profectibus multaque\nindustria praediti non\nparvæ tentationi Catholicis hominibus exstiterunt. Ve­\n\nlut apud Pannonias majorum memoria Photinus Ec­\ndeMam Sirmitanam tentasse\nmemoratur: ubi cum\nmagno omnium favore in sacerdotium fuisset ascitus,\net\naliquandiu tanquam Catholicus administraret, su­\nbito, sicut malus ille propheta\naut somniator quem\nMoyses siguificat, creditam sibi plebem Dei persuadere\n\ncœpit ut sequeretur deos alienos, id est, errores extra­\nneos, quos antea\nnesciebat. Sed hoc usitatum. Illud\nvero perniciosum, quod ad tantum nefas non\nmedio­\ncribus adminiculis utebatur. Nam erat et ingenii viri­\nbus valens et\ndoctrinæ opibus (i) excellens et eloquio\n\npræpotens; quippe qui utroque sermone copiose et\ngraviter disputaret\net scriberet : quod monumentis li­\nbroram orum manifestatur,\nquos idem patrim græco,\nportim latino sermone composuit. Sed bene quod\n\ncommissæ ipsi oves Christi multum pro catholica Me\nvigilantes et cautæ, cito id\npræmoncatis Moysi eloquia\nrespexerunt, et prophetae atque pastoris sui licet ad­\n\nmirarentur eloquentiam, tentationem tamen non igno­\nrarunt. Nam quem autea\nquasi arietem gregis seque­\nbantur, eumdem deinceps veluti lupum fugere cœpe­\n\nrunt. Neque solam Photini sed etiam Apollinaris (4)\nexemplo istius\nEcclesiastiæ tentationis periculum dis­\ncimus, et simul ad observandæ diligentius\nfidei custo­\ndiam commonemur. Etenim ip9e auditoribus suis ma­\ngnos æstus\n(i) et magnas generavit angustias; quippe\ncum eos huc Ecclesiæ traheret\nauctoritas, huc magistri\nretraheret consuetudo; eumque inter utraque nuta-\n\nbundi et fluctuantes, quid potius sibi seligendum foret\nnon expedirent. Sed\nforsitan ejusmodi iUe vir erat qui\ndignus esset facile contemni. Imo vero tantus\nac talis\ncui nimium cibo in plurimis crederetur. Nam quid illo\npræstantius,\nacumine, exercitatione, doctrina? Quam\nmultas ille hæreses multis voluminibus\noppresserit,\nquot inimicos fidei confutaverit errores, indicio est\nopus\nillud triginta non minus librorum, nobilissimum\nac maximum, quo insanas Porphyrii\ncalumnias magna\nprobationum mole confudit. Longum cst universa ipsius\nopera\ncommemorare; quibus profecto summis aedifi­\ncatoribus Ecclesiæ par esse potuisset,\nnisi prophana\nilla hæreticæ curiositatis libidine novum nescio quid\n\nadinvenisset quo et cunctos labores suos velut cujusdam,\nlepræ admixtione fœdaret\net committeret ut doctrina\nejus non tam ædificatio, quam tentatio potius Eccle­\n\nsiasdca diceretur.\n\nXII. Hic a me forsitan deposcatur ut horum quos\nsupra commemoravi hereses\nexponam, Nestorii sci­\nlicet, Appollinaris, et Photini. Hoc quidem ad rem de\n\nqua nunc agimus non attinet. Propositum etenim nobis\nest, non singulorum errores\npersequi, sed paucorum\nexempla proferre, quibus evidenter ac perspicue de­\n\nmonstretur illud quod Moyses ait, qnia dice! si\nquando Eclesiasticus aliquis\nmagister, et ipse inter­\npretandis prophetarum mysteriis propheta, novi quid­\n\ndam in Ecclesiam Dei tentet inducere, ad tentationem\nid nostram fleri\nProvidentia divina patiatuf. Utile igitur\nfuerit, in excursu, quid supra memorati\nhæretici sen­\ntiant breviter exponere, id est, Photinus, Apollinaris,\n\nNestoris. Photini ergo secta hæc est. Dicit Deum sin­\ngulum esse et solitarium, et\nmore Judaico confitendum.\nTrinitatis plenitudinem negat, neque ullam Dei Verbi\n\naut ullam Spiritus sancti putat esse personam. Chri­\nstum vero hominem\ntantummodo solitarium adserit ,\ncui principium adscribit ex Maria : et hoc\nomnimodfs\ndogmatizat, solam nos personam Dei Patris et solum\nChristum\nhominem cetere debcre. Hæc ergo Photinus.\nApolinaris vero in unitate quidem\nTrinitatis quasi\nconsentire se jactitat, et bocipsum non plena Mei (1)\n\nsanitate; sed in Domini incarnatione aperta professione\nblasphemat. Dicit enim in\nipsa Salvatoris nostri carne\na. animam humanam penitus non fuisse, aut certe\n\ntalem fuisse cui mens et ratio non esset. Sed et ipsam\nDomini carnem non de sanctæ\nVirginis Mariæ carne\nsusceptam, sed de coelo in Virginem descendisse dice­\n\nbat; eamque nutabundus semper et dubius modo coae­\nternam Deo Verbo, modo de Verbi\ndivinitate factam\npraedicabat. Nolebat enim in Christo esse duas sub­\n\nstantias, unam divinam, alteram humanam, unam ex\nPatre, alteram ex matre; sed\nipsam Verbi naturam\nputabat esse discissam, quasi aliud ejus permaneret in\n\nDeo, aHud vero versum fuisset in cantem; ut eum ve­\nrkas dicat ex duabus\nsubstantiis unum esse Christum,\nille contrarius veritati ex una Christi divinate\nduas\nadserat factas esse substantias. Hæc itaque Apollinaris.\nNestorius\nautem contratio Apollinari morbo, dum sese\nduas in Christo substantias distinguere\nsimulat, duas\nintroducit repente personas, et inaadito eeelere duos\n\nesse vult filios Dei, duos Christos, unum Deum, alte­\nrum hominem,\nunum qui ex Patre, alterum qui sit ge­\nneratus ex matre. Atque ideo asserit\nsanctam Mariam\nnon Theotocon, sed Christotocon esse dicendam : quia\nscilicet\nex ea non ille Christus qui Deus, sed ille qui\nerat homo, natus sit. Quod si quis\neum putat in litteris\nsuis unum Christum dicere et unam Christi praedicare\n\npersonam, non temere credat. Aut enim istud fallendi\narte machinatus est, ut per\nbona facilius suaderet et\nmala, sicut ait Apostolus : Per bonum mihi operatus est\n\nmortem, Rom. 7. Aut ergo, ut diximus, fraudulentiae\ncausa quibusdam in locis\nscriptorum suorum unum\nChristum et unam Christi personam credere se jactitat,\n\naut certe post partum jam Virginis ita in unum Chri­\nstum duas perhibet\nconvenisse personas, ut tamen con­\nceptus seu partas Virginei tempore, et\naliquant ό posteà\nduos Christos fuisse\ncontendat; ut cum scilicet Cbristus\nhomo communis primum et solitarius natus sit,\net nec\ndum Dei Verbo personæ unitate sociatus, postea in eum\nadsumentis\nVerbi persona descenderit; et licet nunc\nin Dei gloria maneat adsumptus,\naliquandiu tamen nihil\ninter illum et cæteros homines interfuisse vidcatur.\n\nXIII. Hæc ergo Nestorius, Apolhnaris, Photinus ad­\nversus Catholicam fidem rabidi\ncanes latrant: Photi­\nnus, Trinitatem non confitendo; Apollinaris, converti­\n\nbilem Verbi dicendo naturam, et duas in Christo sub­\nstantias non confitendo, et\naut totam Christi animam\naut certe mentem atque rationem in anima denegando,\n\net adserendo pro sensu mentis fuisse Dei Verbum;\nNestorius, duos Christos aut\nsemper esse, aut aliquau­\ndiu fuisse adseverando. Ecclesia vero Catholica et de\n\nDeo et de Salvatore nostro recta sentiens, nec in Tri-\nnitatis mysterio nec\nin Christi incarnatione blasphe­\nmat. Nam et unam divinitatem in Trinitatis\nplenitudinc\net Trinitatis aequalitatem in una atque eadem majestate\n\nveneratur, et unum Christum desum, non duos, cum­\ndemque Deum pariter atque\nhominem confitetur. Unam\nquidem in eo personam, sed duas substantias; duas\n\nsubstantias, sed unam credit esse personam : duas\nsubstantias, quia mutabile non\nest Verbum Dei, ut\nepsum verteretur in carnem; unam personam, ne duos\n\nprofitendo filios, quaternitatem videatur colere, non\nTrinitatem. Sed operæ\npretium est ut id ipsum etiam\natque etiam distinctius et expressius cnuclecmus. In\n\nDeo una substantia, sed tres personæ; in Christo duæ\nsubstantiæ, sed una\npersOna. In Trinitate alius atque\nalius, non aliud atque aliud; in Salvatore aliud\natque\naliud, non alius atque alius. Quomodo in Trinitate alius\natque alius,\nnon aliud atque aliud? Quia scilicet alia et\npersona Patris, alia Filii, alia\nSpiritus sancti; sed ta­\nmen Patris et Filii et Spiritus sancti non alia et alia,\n\nsed una eademque natura. Quomodo in Salvatore aliud\natque aliud, non alius\natque alius? Quia videlicet al­\ntera substantia divinitatis, altera humanitatis;\nsed ta­\nmen deitas et humanitas non alter et alter, sed unus\nIdemque\nChristus, unus idemque filius Dei, et unius\nejusdemquc Christi et filii Dei una\ncademque persona;\nsicut in homine aliud caro, et aliud anima, sed unus\n\ndemque nomo animà et caro. In Petro ct Paulo aliud\nanima, aliud caro; nec tamen\nduo Petri, caro et ani­\nma; aut alter Paulus anima, et alter caro; sed unus\n\nidemque Petrus, unus idemque Paulus, ex duplici di­\nversaque subsistens animi\ncorporisque natura. Ita igitur\nin uno eodemque Christo duae substantiae sunt; sed\nuna,\ndivina, altera humana; una ex Patre Dco, altera Iex\nmatre Virgine; una\ncoæterna et aequalis Patri, altera\nex tempore et minor Patre; una consubslantialis\nPatri,\naltera consubstantialis matri; unus tamen idemquo\nChristus in utraque\nsubstantia. Non ergo alter Christus\nDeus, alter bome; non alter increatus, alter\ncreatus;\nnon alter impassibilis, alter passibilis; non alter æqua­\nlis\nPatri, alter minor Patre; non alter ex Patre, alter,\nex matre; sed unus idemque\nChristus Deus et homo,\nidem non creatus et creatus, idem incommutabilis el\n\nimpassibilis, idem commutatus et passus, idem Patri\net aequalis et minor, idem ex\nPatre ante secula genitus,\nidem in seculo ex matre generatus, perfectus Deus,\n\nperfectus homo. In Deo summa divinitas, in homine\nplena humanitas. Plena,\ninquam, humanitas : quippe\nquae animam simul habeat et carnem, sed carnem ve­\n\nram, nostram, matemam, animamverointellectu præ­\nditam, mente ac ratione\npollentem. Est ergo in Christo\nverbum, anima, caro; sed hoc totum unus est\nChristus,\nunus filius Dei, et unus Salvator ac Redemptor noster.\nUnus autem,\nnon corruptibili nescio qua divinitatis et\nhumanitatis confusione, sed integra et\nsingulari qua­\ndam unitate personæ. Neque enim illa conjunctio alte­\nrum in\nalterum convertit atque mutavit (qui est error\nproprius Arianorum) (1), sed ita in\nunum potius utrum\nque oompegit, ut manente semper in Christo singula-\n\nritate unius ejusdemque personæ, in aeternum quoque\npermaneat\nproprietas uniuscujusque naturae; quo sci­\nlicet nec unquàm Deus corpus esse\nincipiat, nec ali­\nquando corpus, corpus esse desistat. Quod etiam hu­\nmanae\nconditionis demonstratur exemplo. Neque enim\nin praesenti tautum, sed in futuro\nquoque, unusquisque\nhominum ex anima constabit et corpore, nec tamen\nunquam\naut corpus in animam aut anima vertetur in\ncorpus; sed unoquoque hominum sine fine\nvicturo, in\nunoquoque hominum sine fine necessario utriusque\nsubstantiae\ndifferentia permanebit. Ita in Christo quo­\nque utriusque substantiae sua cuique\nin aeternum pro­\nprietas, salva tamen personae unitate, retinenda\nest.\n\nXIV. Sed cum personam saepius nominamus, et di­\ncimus quod Deus per personam homo\nfactus sit, vehe­\nmenter verendum est ne hoc dicere videamur quod\nDeus\nverbum sola imitatione actionis quae sunt nostra\nsusceperit, et quidquid illud est\nconversationis hu­\nmanae, quasi adumbratus, non quasi verus homo fece­\nfit;\nsicut in theatris fieri solet, ubi unus plures effingit\nrepente personas, quarum\nipse nulla est. Quotiescum­\nque etenim aliqua suscipitur imitatio actionis\nalienae,\nita aliorum officia aut opera patrantur, ut tamen hi qui\nagunt, non\nsint ipsi quos agunt. Neque enim (ut, verbi\ngratia, secularium et Мanichæorum (1)\nutamur exem­\nplis), cum actor tragicus Sacerdotem effingit aut re­\ngem,\nsacerdos aut rex est. Nam desinente actu simul\net ca quam susceperat persona\ndesistit. Absit hoc a\nnobis nefarium scelestumque ludibrium. Manichaeorum\n\nsit ista dementia; qui phantasiæ praedicatores, aiunt\nFilium Dei Deum, personam\nhominis non substantia\nextitisse, sed actu putativo quodam et conversatione-\n\nsimulasse. Catholica vero fides ita Verbum Dei homi­\nnem factum esse dicit, ut\nquae nostra sunt, non fallaci­\nter et adumbrate, sed vere expresseque susciperet,\net\nquae erant humana, non quasi aliena imitaretur, sed\npotius ut sua\ngereret; et prorsus quod agebat, hoc\nttiam esset. Sicut ipsi nos quoque in eo quod\nloquimur,\nsapimus, vivimus, subsistimus, non imitamur homines,\nsed sumus.\nNeque enim Petrus et Joannes, ut eos po­\ntissimwn nominem, imitando erant homines,\nsed sub­\nsistendo. Neque enim Paulus simulabat Apostolnm,\naut fingebat\nPaulum; sed erat Apostolus, et subsiste­\nbat Paulus. Ita etiam Deus Verbum\nadsumendo et\nhabendo carnem, loquendo, faciendo, patiendo per\ncarnem, sine\nulla tamen suae corruptione naturae, hoc\nomnino præstare dignatus est ut hominem\nperfectum\nnon imitaretur aut fingeret, sed exhiberet, ut homo\nverus non\nvideretur aut putaretur, sed esset atque sub­\nsisteret. Igitur sicut anima connexa\ncarni, nec in car­\nnem tamen versa, non imitatur hominem, sed est\nhomo, et\nhomo non per simulationem, sed per sub­\nstantiam, ita etiam Verbum Deus, absque\nulla sui con-\n\nversione, uniendo se homini, non confundendo, non\nimitando factus est homo,\nsed subsistendo. Abjiciatur\nergo tota penitus personae illius intelligentia quae\nfin­\ngendo imilatione suscipitur, ubi semper alius est et\naliud simulatur,\nubi ille qui agit, nunquam is est quem\nagit. Absit etenim ut hoc fallaci modo Deus\nVerbum\npersonam hominis suscepisse credatur; sed ita potius\nut incommutabili\nsua manente substantia, et in se per­\nfecti hominis suscipiendo naturam, ipse\ncaro, ipse\nhomo, ipse persona hominis existeret, non simulato­\nria, sed\nvera, non imitativa, sed substantiva, non de­\nnique quae cum actione desisteret,\nsed quae prorsus in\nsubstantia permaneret.\n\nXV. Haec igitur in Christo personæ unitas nequa­\nquam post Virginis partum, sed\nin ipso Virginis utero\ncompacta atque perfecta est. Vehementer enim prae­\n\ncavere debemus, ut Christum non modo unum, sed\netiam semper unum confiteamur: quia\nintoleranda\nblasphemia est ut etiamsi nunc eum unum esse conce-\ndas,\naliquando tamen non uuum, sed duos fuisse con -\ntendas, unum scilicet post tempus\nbaptismatis , duos\nvero sub tempore nativitatis. Quod immensu.n sacri­\n\nlegium non aliter profecto vitare poterimus nisi uni-\ntum hominem Deo, sed unitate\npersonæ , non ab\nascensu, vel resurrectione, vel baptismo, sed tam in\nmatre\n, jam in utero, jam denique in ipsa virginali\nconceptione fateamur : propter quam\npersonæ unita­\ntem indifferenter atque promiscue et quæ Dei sunt\npropria\ntribuuntur homini, et quae carnis propria ad­\nscribuntur Deo. Inde est enimquod\ndivinitus scriptum\nest et filium hominis descendisse de coelo, et Domi­\nnum\nmajestatis crucifixum in terra , Joan. 3. 1 Cor.\ni. Inde etiam est ut carne Domini\nfacta , carne Do­\nmini creata, ipsum Verbum Dei factum, ipsa sapientia\nDei\nimpleta , scientia creata dicatur; sicut in prae­\nscientia manus ipsius ct pedes\nejus fossi esse refe­\nruntur. Per hanc, inquam , personae unitatem illud\n\nquoque similis mysterii ratione perfectum est, ut\ncarne Verbi ex integra matre\nnascente , ipse Deus\nVerbum natus ex Virgine catholicissime credatur, im­\n\npiissime denegetur. Quae cum ita sint, absit ut quis­\nquam sanctam Mariam divinae\ngratiae privilegiis et\nspeciali gloria fraudare conetur. Est enim singulari\n\nquodam Domnini ac Dei nostri, Filii autem sui, munere\nverissime ac beatissime\ntheotocos confitenda; sed non\neo modo theotocos quo impia quædam hæresis suspi­\n\ncatur, quae adserit eam Dei matrem sola appellatione\ndicendam, quod eum\nscilicet pepererit hominem qui\npostea factus est Deus; sicut dicimus Presbytori\n\nmatrem, aut Episcopi matrem, non jam Presbyterum\naut Episcopum pariendo ,\nsed cum generando homi­\nnem qui postea Presbyter vel Episcopus factus est.\n\nNon ita, inquam, sancta Maria theotocos , sed ideo\npotiùs quoniam, ut supra dictum\ncst, jam in ejus sa­\ncrato utero sacrosauctum illud mysterium perpetra­\ntum\nest, quod propter singularem quamdam atque uni­\ncam personae unitatem, sicut\nVerbum in carne caro,\nita homo in Deo, Deus est.\n\nXVI. Sed jam ea quæ supra de memoratis hæresi-\n\nbus vel de catholica fide breviter dicta sunt reno­\nvandæ causa\nmemoriæ brevius strictiusque repota­\nmus; quo scilicet et intelligantur iterata\nplenius, et\nfirmius inculcata teneantur. Anathema igitur Photina\nnon\nrecipienti plenitudinem Trinitatis, et Christum\nhominem tantummodo solitarium\nprædicanti. Ana­\nthema Apollinari adserenti in Christo conversæ divi­\n\nnitatis corruptionem, et auferenti perfectæ humanitatis\nproprietatem. Anathema\nNestorio neganti ex Virgine\nDeum natum , adserenti duos Christos , et explosa\n\nTrinitatis fide , quaternitatem nobis introducenti.\nBeata (1) vero Catholica\nEcclesia , quæ unum Deum\nin Trinitatis plenitudine et item Trinitatis æqualitatem\n\nin una Divinitate veneratur; ut neque singularitas\nsubstantiæ personarum\nconfundat proprietatem, neque\nitem Trinitatis distinctio unitatem separet\nDeitatis.\nBeata, inquam, Ecclesia, quæin Christo duasveras\nperfectasque\nsubstantias, sed unam Christi credit esse\npersonam , ut neque naturarum distinctio\nunitatem\npersonæ dhidat, neque item personæ unitas differen­\ntiam confundat\nsubstantiarum. Beata, inquam, Eccle­\nsia, quæ ut unum semper Christum esse et\nfuisse\nfateatur, unitum hominem Deo, non post partum ,\nsed jam in ipso\nmatris utero conStetur. Beata, in­\nquam, Ecclesia, quae Deum factum hominem non\n\nconversione naturae, sed personæ ratione intelligit,\npersonae autem non\nsimulatoriæ et transeuntis, sed\nsubstantivæ ac permanentis. Beata, inquam,\nEcclesia,\nquæ hanc personae unitatem tantam vim habere præ­\ndicat ut propter\neam miro ineffabilique mysterio et\ndivina homini et Deo adscribat humana. Nam\npropter\neam et hominem de coelo secundum Deum descendisse\nnon abnegat, et\nDeum secundum hominem credit in\nterra factum, passum, et crucifixum. Propter ea\nde­\nnique et hominem Dei filium et Deum filium Virginis\nconfiletur. Beata\nigitur ac veneranda, benedicta, et\nsacrosancta, et omnino supernæ illi angelorum\nlauda­\ntioni comparanda confessio, quæ unum Dominum\nDeum trina\nsanctificatione glorificat. Idcirco etenim\nvel maxime unitatem Christi prædicat,\nne mysterium\nTrinitatis excedat. Hæc in excursu dicta sint, alias,\n\nsi Deo placuerit, uberius tractanda et explicanda.\nNunc ad propositum\nredemus .\n\nXVU. Dicebamus ergo in superioribus quod in\nEeclesia Dei tentati esset populi,\nenor magistri, et\ntanto major tentatio quanto ipse esset doctior qui er­\n\nraret. Quod primum Scripturæ auctoritate,deinde\necclesiasticis docebamus exemplis,\neorum scilicet\ncommemoratione qui cum aliquandiu sanæ fidei forent\nhabiti,\nad extremum tamen aut in alienam decidis­\nsent seetam, aut ipsi suam hæresim\ncondidissent.\nMagna profecto res, et ad discenduM utibis, et ad re­\ncolendum\nnecessaria; quam ethan atque etiam exem\nplorum molibus illustrare atque inculcare\ndebemus;\nut omnes vere Catholici noverint se cum Ecclesia do­\nctores\nrecipere, non cum doctoribus Ecclosiæ fidem\ndeserere debere. Sed ego ita arbitror,\nquod cum multos\nin hoc tentandi genere proferre valeamus, nemo peoe\nsit qui\nOrigenis tentationi valeat comparari; in quo\nplura adeo præclara , adeo\nsingularia, adeo mira ex­\nstiterunt, ut inter initia habendam cunctis adsertio­\n\nnibus ejus fidem quivis illo facile judicaret. Nam si\nvita facit\nauctoritatem, magna iUi industria, magna\npudicitia (1), patientia, tolerantia. Si\ngenus vel\n\neroditio, quid eo nobilias (1), qui primum in ca domo\nnatus est quæ\nest illustrata martyrio, dcinde pro\nChristo non Molum patre sed omni quoque\nfacultate\n,'atus, tantum inter sanctæ paupertatis profecit\nangustias ut pro\nnomine Dominicæ confessionis (2)\nsaepius, ut ferunt, adffigeretur. Neque vero haec\nin illo\nsola erant quæ cuncta postea tentationi forent, sed\ntanta etiam vis\ningemi, tam profundi, tam acris, tam\nelegantis ut omnes pene multum longeque\nsuperaret;\ntanta doctrinæ ac totins eruditionis magnificentia ut\npauca\nforent divinae, peDe fortasse nulla humanæ phi­\nlosophiæ quæ non penitus\nadsequeretur : cujus scien­\ntiæ cum Græca concederent (3), Hebrsea quoque ela­\n\nborata sunt. Eloquentiam vero quid memorem, cujus\nfuit tam amœna, tam\nlactea, tam dulcis oratio ut mihi\nex ore ipsius non tam verba quam mella quædam\nfluxisse\nvideantur? Quae non ille persuasu difficilia disputandi\nviribus\nelimpidavit, quae factu ardua non ut facillima\nviderentur effecit? Sed forsitan\nargumentorum tantum­\nmodo nexibus adsertiones suas texuit? Imo plane\nnemo\nunquam magistrorum fuit qui pluribus divina\nlegis uteretur exemplis. Sed, credo,\npauca conscripsit?\nNemo mortalium plura; ut mihi sua omnia non solum\nnon\nperlegi, sed ne inveniri quidem posse videantur :\ncui ne quicquam ad scientiæ\ninstrumenta deesset,\netiam plenitudo exabundavit aetatis (4). Sed forsitan\n\ndiscipulis parum felix? Quis unquam felicior ? Nempe\ninnumeri ex sinu suo\ndoctores, innumen sacerdotes,\nconfessores et martyres extiterunt. Jam vero quanta\n\napud omnes illius admiratio, quanta .gloria, quanta\ngratia fuerit, quis\nexsequi valeat? Quis non ad euM\npaulo religiosor ex ultimis mundi partibus\nadvolavit?\nQuis Christianorum non pene ut prophetam, quis phi­\nlosophorum\nnon ut magistrum veneratus est? Quam\nautem non solum privatæ conditioni, sed ipsi\nquoque\nfuerit reverendus imperio declarant historiæ, quæ\neuru a matre (2)\nAlexandri Imperatoris accitum ferunt,\ncoelestis utique sapientiae merito, cujus et\nille gratia et\namore illa flagrabat. Sed et ejusdem Epistolæ testi­\nmonium\nperhibent quas ad Philippum Imperato­\nrem (3), qui primus Romanorum Principum\nChristia­\n\naus fuit, Christiani magisterii auctoritate conscripsi.\nDe cujus\nincredibili quadam scientia si quis referen­\ntibus nobis Christianum non. accepit\ntestimonium,\nsaltem testificantibus philosophis gentilem recipiat\n\nconfessionem. Ait namque impius ille Porphyrius (1)\nexcitum se fama ipsius\nAlexandriam puerum fere\nperrexisse, ibique eum vidisse jam senem, sed plane\n\ntalem tautumque qui arcem totius scientiæ condi-\ndisset. Dies me citius defecerit\nquam ea quae in illo\nviro præclara exstiterunt vel ex minima saltem parte\n\nperstringam : quæ tamen omnia non solum ad Reli­\ngionis gloriam, sed etiam ad\ntentationis magnitudinem\npertinebant. Quotus enim quisque tanti ingenii, tantæ\n\ndoctrinæ, tantæ gratia:. virum aut facile deponeret, ac\nnon illa potius\nuteretur sententia , se cum Origene\nerrare malle , quam cum aliis vera sentire ?\net quid\nplura? Eo res decidit ut tantæ personæ, tanti doctoris,\ntanti\nprophetæ, non humana aliqua, sed, ut exitus\ndocuit, nimium periculosa tentatio\nplurimos a fidei\nintegritate deduceret. Quamobrem hic Origenes tantus\nac\ntalis, dum gratia Dei insolentius abutitur, dum in­\ngenio suo nimium indulpet,\nsibique satis credit, cum\nparvi pendit antiquam Christianæ Religionis simplici-\n\ntatem, dum se plus cunctis sapere prasumit, dum\necclesiasticas traditiones\net veterum magisteria conte­\nmnens, quaedam Scripturarum capitula (2) novo more\n\ninterpretatur, meruit ut de se quoque Ecclesiae Dei\ndiceretur : Si ,rexerit\nin modio tuî propheta, Deus\n13. Et paulo post: Non audiet, inquit,\nverba prophete\nillius. Et item : Quia tentat vos, inquit, Dominus Deus\n\nvester utrum diligatis eum an non. Vere non solum\ntentatio, sed etiam magna\ntentatio deditam sibi atque\nin se pendentem Ecclesiam admiratione ingenii, scien­\n\ntiae, eloquentiae, conversationis, et gratiae, nihil de se\nsuspicantem,\nnihil verentem, subito a veteri Religione\nin novam prophanitatem sensim\npaulatimque traducere.\nSed dicet aliquis corruptos esse Origeuis libros. Non\n\nresisto; quin potius et malo. Nam id a quibusdam et\ntraditum et scriptum est, non\nCatholicis tantum, verum\netiam Hæreticis. Sed illud est quod nunc debemus ad­\n\nvertere etsi non ipsum, libros tamen sub nomine suo\neditos, magnae esse\ntentationi : qui multis blasphemia­\nrum vulneribus scatentes, non ut alieni, sed\nquasi sui\net leguntur et amantur; ut etsi in errore concipiendo\nOrigenis non\nfuit sensus, ad errorem tamen persua­\ndendum Origenis auctoritas valere\nvideatur.\n\nXVIII. Sed et Tertulliani quoque eadem ratio est\nNam sicut ille apud Græcos, ita\nhic apud Latinos nos­\ntrorum omnium facile princeps judicandus est. Quid\n\nenim hoc viro doctius, quid in divinis atque humanis\nrebus exercitatius? Nempe\nomnem philosophiam et\ncunctas philosophorum sectas, auctores, adsertores­\n\nque sectarum, omnesque, eorum disciplinas, omnem\nhistoriarum ac studiorum\nvarietatem mira quadam\nmentis capacitate complexus est. Ingenio vero nonne\n\ntam gravi ac vehementi excelluit ut sibi nihil pene ad\nexpugnandum proposuerit\nquod non aut acumine in­\nruperit, aut pondere eliserit ? Jam porro orationis suae\n\nlaudes quis exsequi valeat , quae, tanta nescio qua ra­\ntionum necessitate\nconcerta est ut ad consensum sut\nquos suadere non potuerit impellat; cujus quot\npcne\nverba, tot sententiæ sunt; quot sensus, tot victoriae.\nSciunt hoc\nMarciones , Apelles, Praxeæ, Hermoge­\nnes, Judaei, Gentiles, Gnostici, caeterique;\nquorum ille\nblasphemias multis ac magnis voluminum suorum md­\nlibus, velut\nquibusdam fulminibus, evertit. Et tamen\nhic quoque post haec omnia, hic, inquam,\nTertullia-\nnus, catholici dogmatis, id est, universalis ac vetustæ\nMei parum\ntenax, ac disertior multo quam felicior, I\nmutata deinceps sententia, fecit ad\nextremum quod de\neo beatus confessor Hilarius quodam loco scribit : Se­\n\nquenti, inquit, errore detraxit scriptis probabilibus aucto­\nritatem, Hilarius in\nMatth. c. 5. Et fuit ipse quoque in\nEcclesia magna tentatio. Sed de hoc nolo plura\ndicere.\nHoc tantum commemorabo, quod contra Moysi præ­\nceptum exsurgentes in\nEcclesia novellasMontani furias\net insana illa insanarum mulicrum novitii dogmatis\nsom­\nnia (1) veras prophetias adseverando, meruit ut de se\n\nquoque et scripturis suis diceretur: Si surrexerit in\nmedio tuî\npropheta. Et mox: Non audies verbaprophetæ\n' illius. Quare? Quia, inquit, tentat\nvos Dorminus vester\nutrum diligatis eum an non.\n\nXIX. His igitur tot ac tantis cæterisque ejusmodi\nEcclesiasticorum exemplorum\nmolibus evidenter ad­\nvertere, et secundum Deuteronomii leges luce clarius\n\nintelligere debemus, quod si quando aliquis Ecclesias­\nticus magister a fide\naberraverit, ad tentationem id\nnostram fieri Providentia divina patiatur, utrum\ndili­\ngamus Deum an non in toto corde et in tota anima\nnostra.\n\nXX. Quae cum ita sint, ille est verus et germanus\nCatbolicus qui veritatem Dei,\nqui Ecclesiam, qui Chri­\nsti corpus diligit, qui divinæ Religioni, qui catholicae\n\nfiei nihil praeponit, non hominis cujuspiam auctori­\ntatem, non amorem, non\ningenium, non eloquentiam,\nnon philosophiam; sed haec cuncta despiciens, et in\n\nfide fixus, stabilis, permanens, quicquid universaliter\nantiquitus Ecclesiam\nCatholicam tenuisse cognoverit,\nid solum sibi tenendum credendumque decernit;\nquic­\nquid vero ab aliquo deinceps uno praeter omnes vel\ncontra omnes\nsanctos novum et inauditum subindici\nsenserit, id non ad Religionem sed ad\ntentationem\npotitis intelligit pertinere, tam praecipue beati Apostoli\nPauli\neruditus eloquiis: hoc est enim quod in prima ad\nCorinthios Epistola scribit:\nOportet, inquit, et hæreses\nesse, ut probali manifesti fiant in vobis, 4 Cur. ii;\nac si\ndiceret: Ob hoc hæreseon non statim divinitus eradi­\ncantur auctores,\nut probati manifesti fiant, id est, ut\nunusquisque quam tenax et fidelis et fixus\ncatholicæ fidei\nsit amator appareat. Et revera, cùm quaeque novitas\nebullit,\nstatim cernitur frumentorum gravitas et levitas\npalearum; tunc sine magno molimine\nexcutitur ab\narea quod nullo ponderc intra aream tenebatur. Nam­\nque alii\nillico prorsus avolant; alii vero tantummodo\nexcussi, et perire metuunt, et redirc\nerubescunt sau-\n\ncii, semineces ac semivivi; quippe qui tantam venem\nhauserint quantitatem\nquae nec occidat nec digeratur,\nnec mori cogat nec vivere sinat, heu miseranda\ncon­\nditio! quantis illi curarum aestibus, quantis turbinibus\nexagitantur?\nNunc etenim, qua ventus impulerit, inci­\ntato errore rapiuntur; nunc in semetipsos\nreversi,\ntanquam contrarii auctus, reliduntur, nunc temeraria\npraesumptione\net ea quae incerta videntur adprobant;\nnunc irrationali metu, etiam quae certa\nsunt expaves-\ncunt; incerti qua eant, qua redeant, quid adpetant,\nquid\nfugiant, quid teneant, quid dimittant. Quae quidem\ndubii et male penduli cordis\nafflictio divinae erga se mi­\nserationis est medicina, si sapiant. Idcirco etenim\nex­\ntra tutissimum catholicae fidei portum diversis cogita­\ntionum\nquatiuntur, verberantur, ac pene enecantur\nprocellis, ut excussa in altum elatae\nmentis vela depo­\nnant, quæ male novitatum ventis expanderant, se­\nseque\nintra fidissimam stationem placidæ ac bonæ ma­\ntris reducant et teneant, atque\namaros illos turbulen­\ntosque errorum fluctus primitus revomant, ut possint\n\ndeinceps vivae et salientis aquae fiuenta potare. Dedis­\ncant bene quod didicerant\nnon bene; et ex toto Eccle ,\nsiæ dogmate quod intellectu capi potest capiant, quod\n\nnon potest credant. I\n\nXXI. Quae cum ita sint, iterum atque iterum eadem\nmecum revolvens et reputans,\nmirari satis nequee\ntantam quorumdam hominum vesaniam, tantam excae­\ncatæ\nmentis impietatem, tantam postremo errandi li­\nbidinem ut contenti non sint\ntradita semel et accepta\nantiquitus credendi regula, sed nova ac nova in diem\n\nquaerant, semperque aliquid gestiant Religioni addere,\nmUtare, detrahere;\nquasi non coeleste dogma sit quod\nsemel revelatum esse sufficiat, sed terrena\ninstitutio,\nquae aliter perfici nisi assidua emendatione, imo potius\n\nreprehensione non possit, cum divina clament oracula:\nNe transferas terminos quos\nposueruntpatrea tui, Prove\n22; et: Super judicantem ne judices, Eccli. 8; et :\nSciri­\ndentem sepem mordebit eum serpens, Eccles. 10, et illud\napostolicum,\nquo omnes omnium haereseon sceleratae\nnovitates velut quodam spiritali gladio\nsaepe truncatae\nsemperque truncandae sunt: 0 Timothee, depositum\ncustodi,\ndevitans prophanas vocum novitates et oppositio­\nnes falsi nominis scientiæ, quam\nquidam promittentes,\ncirca fidem exciderunt, 1, Tim. 6. Et post haec inve­\n\nniuntur aliqui tanta inveteratae frontis duritia, tanta\nimpudentiæ incude, tanto\nadamante pertinaciae, qui\ntantis eloquiorum coelestium molibus non succumbant,\n\ntantis ponderibus non fatiscant, tantis malleis non con­\nquassentur, tantis\npostremo fulminibus non conteran­\ntur ? Devita, inquit, prophanas vocum novitates\n: Non\ndixit antiquitates, non dixit vetustates; imo plane quid\ne contrario\nsequcretur ostendit. Nam si vitanda est no­\nvitas, tenenda est antiquitas; et si\nprophana est novi­\ntas, sacrata est vetustas. Et oppositiones, inquit, falsi\n\nnominis scientiæ. Vere falsum nomen apud doctrinas\nHæreticorum; ut ignorantia\nscientiæ, et caligo sereni-\ntatis, et tenebræ luminis appellatione fucentur. Quam\n\nquidam, inquit, promittentes, circa fidem exciderunt.\n\nQuid promittentes exciderunt nisi novam nescio quam\n\nignoratamque doctrinam? Audias etenim quosdam\nipsorum dicere : Venite, o\ninsipientes et miseri, qui\nvulgo Catholici vocitamini, et discite fidem veram,\n\nquam præter nos nullus intelligit, quae multis ante se­\nculis latuit, nuper\nvero revelata et ostensa est ; sed\ndiscite furtim atque secretim : delectabit enim\nvos. Et\nitem : Cum didiceritis, latenter docete; ne mundus\naudiat, nec\nEcclesia sciat : paucis namque concessum\nest tanti mysterii capere secretum. Nonne\nhæc verba\nsunt illius meretricis quæ apud Salomonis Proverbia\nvocat ad se\npraetereuntes viam qui dirigunt iter suum?\nQui est, inquit, vestrum\ninsipientissimus, divertat ad me.\nInopes autem sensu exhortatur dicens: Panes\noccultos\nlibenter attingite, et aquam dulcem furtim bibite. Quid\ndeinde ? At\nille, inquit, nescit quoniam terrigenae apud\neam pereunt, Prov. 9. Qui sunt isti\nterrigenæ? Exponat\nApostolus : Qui circa fidem, inquit, exciderunt, i\nTim.\n2.\n\nXXII. Sed operæ pretium est totum ipsum Apostoli\ncapitulum diligentius\npertractare. 0 Timothee, inquit,\ndepositum custodi, deDitam profanas vocum\nnovitates.\nO ! Exclamatio ista et præscientiæ est pariter et cbari­\ntatis.\nPrævidebat enim futuros, quos etiam prædolebat,\nerrores. Quis est hodie Timotheus\nnisi vel generaliter\nuniversa Ecclesia, vel specialiter totum corpus Prapo­\n\nsitorum, qui integram divini cultus scientiam vel ha­\nbere ipsi debent vel aliis\ninfundere? Quid est, deposi­\ntum cualodi? Custodi, inquit, propter fures, propter\n\ninimicos, ne dormicntibus hominibus, superseminent\nzizania super illud\ntritici bonum somen quod semina­\nverat filius hominis in agro suo, Depositum,\ninquit,\ncustod. Quid est depositum? id est, quod tibi creditum\nest, non quod\na te inventum; quod accepisti, non quod\nexcogitasti; rem non ingenii, sed\ndoctrinæ, non usur­\npationis privatae, sed publicæ traditionis; rem ad te\n\nperductam, non a te prolatam : in qua non auctor de­\na bes esse, sed custos; non\ninstitutor, sed sectator; non\nducens, sed sequens. Depositum, inquit, custodi ;\ncath\nficæ fidei talentum inviolatum illibatumque conserva.\nQuod tibi\ncreditum, hoc penes te maneat, hoc a te tra­\ndatur. Aurum accepisti, aurum redde :\nnolo mihi pro\naliis alia subjicias : nolo pro auro aut impudenter\nplumbum\naut fraudulenter æramenta supponas : nolo\nauri speciem, sed naturam plane. 0\nTimothee, 0 Sa­\ncerdos, 0 Tractator, 0 Doctor, si te divinum munus\nidoneum\nfecerit, ingenio, exercitatione, doctrina, esto\nspiritalis tabernaculi Beseleel,\npretiosas divi dogmatis\ngemmas exsculpe, fideliter coapta, adorna sapienter,\n\nadjice splendorem, gratiam, venustatem. Intelligatur, te\nexponente ilłustrius,\nquod ante obscurius credebatur.\nPer te posterius intellectum gratuletur quod ante\nve­\ntustas non intellectum venerabatur. Eadem tamen\nquæ didicisti doce, ut\ncum dicas nove, non dicas nova.\n\n- XXIII. Sed forsitan dicit aliquis : Nullusne ergo in\nEcclesia Christi profectus\nhabebitur Religionis? Ha­\nbeatur plane, et maximus. Nam quis ille est tam in­\n\nvidus hominibus, tam exosus Deo, qui istud prohibere\nconetur? Sed ita tamen\nut verè profectus sit ille fidei,\nnon permutata. Siquidem ad profectum pertinet ut\nin\nsemetipsum unaquæque res amplificetur; ad permuta\ntinem vero, ut aliquid\nex alio in aliud transvertatur.\nCrescat igitur oportet et multum vehementerque\nprofi\nciat tam singulorum quam omnium, tam unius hominis\nquam totius\nEcclesiae, aetatum ac seculorum gradibus\nintelligentia, scientia, sapientia, sed\nin suo duntaxa\ngenere, in eodcm scilicet dogmate, eodem sensu, ea­\ndemque\nsententia. Imitetur animarum religio rationem\neorporum : quae licet annorum\nprocessu numeros suos\nevolvant et explicent, eadem tamen quae erant penna­\n\nnent. Multum interest inter pueritiae florem et sene­\nctutis maturitatem ; sed\niidem tamen ipsi fiunt senes\nqui fuerant adolescentes; ut quamvis unius ejusdem­\n\nque hominis status habitusque mutetur, una tamen\nnihilominus eademque\nnatura, ana eademque per­\nsona sit. Parva lactentium membra, magna juvenum\n\neadem ipsa sunt tamen. Quot parvulorum artus, tot\nvirorum ; et si qua illa sunt\nquæ ævi maturioris ætate\npariuntur, jam in seminis ratione proserta sunt ; ut\n\nnihil novum postea proferatur in senibus quod non in\npueris jam ante\nlatitaverit Undè non dubium est hanc\nesse legitimam et rectam\nproficiendi regulam, inc\nratum atque pulcberrimum crescendi ordinem, si eas\n\nsemper in grandioribus partes ac formas numerus\ndetexat aetatis quas in parvulis\nCreatoris sapientia præ­\nformaverat. Quod si humana species in aliquam dein­\n\nceps non sui generis vertatur effigiem, aut certe ad­\ndatur quippiam membrorum\nnumero vel detrahatur,\nnecesse est ut totum corpus vel mtercidat, vel prodi­\n\ngiosum flat, vel certe debilitetur ita etiam Christianæ\nReligionis dogma sequatur\nhas decet profectuum le­\nges, ut annis scilicet consolidetur, dilatetur tempore,\n\nsublimetur ætate, incorruptum tamen illibatumqu\npermaneat, et universis\npartium suarum mensuri\ncunctisque quasi membris ac sensibus propriis plenum\n\natque perfectum sit, quod nihil praeterea permuta-\ntionis admittat, nulla\nproprietatis dispendia, nulla\ndefinitionis sustineat varietatem. Exempli gratia :\nSe­\nverunt majores nostri antiquitus in hac ecclesiastica\nsegete triticeæ\nfidei semina : iniquum valde et incon.\ngruum est ut nos eorum posteri pro germana\nveritate\nfrumenti subdilitium zizaniae legamus errorem. Quin\npotius hoc\nrectum et consequens est ut primis atque\nextremis sibimet non discrepantibus, de\nincrementis\ntriticeæ institutionis triticei quoque dogmatis frugem\n\ndemetamus; ut cum aliquid ex illis seminum primo,­\ndiis accessu temporis\nevolvatur, et nunc letetur et\nexcolatnr, nihil tamen de germinis proprietate mute­\n\ntur : addatur licet species , forma, distinctio, eadem\ntamen\ncujusquegenerisnatura permaneat. Absit etenim\nut rosea illa catbolici sensus\nplantaria in carduos spi.\nnasque vertantur. Absit inquam, ut in isto spiritali\n\nparadiso de cinnamomi et balsami aureolis lolium re-;\npente atque aconita\nproveniant. Quodcumque igitur\nin hac Ecclesia Dei agricultura fide patrum satum\n\nest, hoc idem filiorum industriA decet excolatur et ob­\nservetur, hoc idem\nfloreat ct matnrescat, hoc idem\nproficiat et perficiatur. Fas est etenim ut prisca\nilla cœ­\n\nlestis philosophiæ dogmata processu temporis excu­\nrentur ,\nlimentur, połiantur; sed nefas est ut com­\nmutentur, nefas ud detruncentur, ut\nmutilentur.\nAccipiant, licet, evidentiam, lucem, distinctionem;\nsed\nretineant necesse est plenitudinem, integritatem,\nproprietatem. Nam si semel\nadmissa fuerit hæc im­\npia fraudia licentia, horreo dicere quantum exceinden­\n\ndæ atque abolendae Religionis pcriculum consequatur.\nAbdicata etenim\nqualibet parte catholici dogmatis,\nalia quoque atque item alia, ac deinceps alia\net alia,\njam quasi ex more et licito, abdicabuntur. Porro au­\ntem sigillatim\npartibus repudiatis, quid aliud ad extre­\nmum aequetur, nisi ut totum pariter\nrepudietur? sed\ne contra, si novitia veteribus, extranea domesticis, et\n\nprofana sacratis admisceri cœperint, proserpat hic\nmos in universum necesse est ut\nnihil posthac apud\nEcclesiam relinquatur intactum, nihil illibatum, nihil\n\nintegrum, nibil immaculatum, sed sit ibidem deinceps\nimpiorum ac turpium errorum\nlupanar ubi erat antea\ncastæ et incorruptæ sacrarium veritatis. Sed avertat\n\nhoc a suorum mentibus nefas divina pietas, sitque hic\npotiùs impiorum furor.\nChristi vero Ecclesia, sedula\net cauta depositorum apud se dogmatum custos, nihil\n\nin tia unquam permutat, nihil minuit, nihil addit, nun\namputat necessaria,\nnon apponit superflua, non amittit\nsua, non usurpat aliena ; sed omoi industria\nboc unum\nstudet ut vetera fideliter sapienterque tractando, si\nqua sunt illa\nantiquitus informata et inchoata, accu­\nret et poliat; si qua jam expressa et\nenucleata con­\nsolidet, firmet; si qua jam confirmata et definita,\ncustodiat\n; denique quid unquam aliud Conciliorum\ndecretis enisa eat nisi ut quod antea\nsimpliciter crede­\nbatur, hoc idem postea diligentius crederetur, quod\nantea\nlentius prædicabatur, hoc idem postca instau­\ntius praedicaretur, quod aatea\nsecurius colebatur, hoc\nidem postea sollicitiùs excoleretur? Hoc, inquam sem­\n\nper, neque quicquam praeterea, Haereticorum novita­\ntibus excitata,\nconciliorum suorum decretis catholica\nperfecit Eccleaia, nisi ut quod prius à\nMajoribus sola\ntraditione susceperat, hoc deinde posteris etiam per\n\nScripturae chirographum consignaret, magnam rerum\nsummam paucis litteris\ncomprehendendo, et plerum­\nque , propter intelligentiae lucem, non novum fidei\n\nsensum (1) novæ appellationis proprietate signando.\n\nXXIV. Sed ad Apostolum redeamus. 0 Timothee,\ninquit, depositum custodi, devitans\nprophanas vocum\nnouitates. Devita, inquit, quasi viperam, quasi scorpio\nsem,\nquasi basiliscum, ne te non solum tactu, sed\netiam visu afflatuque percutiant.\nQuid est devitare?\ncum hujusmodi nec cibum sumere, i Cor. 5. Quid est,\n\ndevita ? Si quis, inquit, venit ad vos, et hanc doctrinum\nnon aDfert, 2 Joann.\nQuam doctrioam, nisi catholicam\net universalem, et unam eamdemque per linguas aeta\n\ntum successiones incorrupta veritatis traditione ma­\nnentem, et usque in\nsecula sine fine mansuram? Quid\ntum? Nolite, inquit, recipere eum in domum, nec\nave ei\ndixertis. Qui enim dicit illi ave, communicat operibus\nejus malignis.\nProphanas, inquit, vocum novitates. Quid\nest prophanas? Quae nihil habent sacri,\nnihil religiosi,\nab Ecclesiae penetralibus, quæ eat templum Dei, pe­\nnitus\nextraneas. Prophanas, inquit, vocum novitates.\nVocum, id est, dogmatum, rerum.\nsententiarum no-\n. vitates, quæ sunt vetustati atque antiquitati contrariæ :\n\nquæ si recipiantur, necesse est ut fides beatorum pa­\ntrum, aut tota, aut certe\nmagnâ ex parte violetur ;\nnecesse est ut omnes omnium aetatum fideles, omnes\n\nsancti omnes casti, continentes, virgines, omnes cle­\nrici, levitæ et sacerdotes,\ntanta confessonun millia,\ntanti martyrum exercitus, tanta urbium, tanta popu­\n\nlorum celebritas et multitudo, tot insulæ, provinciae,\nreges, gentes, regna,\nnationes, totus postremo jam\npene terrarum orbis, per catholicam fidem Christo ca­\n\npiti incorporatus, tanto soculorum tractu ignorasso,\nerrasse, blasphemasse,\nnesciisse quid crederet, pro­\nnuntietur. Prophanas, inquit, vocum novitates devita\n:\nquas recipere atque sectari nunquam Cathalicorum,\nsemper vero Hæreticorum\nfuit. Et revera, quæ un­\nquam haeresis nisi sub certo nomine, certo loco, certo\n\ntempore ebuUivit? Quis unquam hæreses instituit\nnisi qui se prius ab\nEcclesiæ catholice universitatis\net antiqultatis consensione discreverit? Quod ita\nesse\nluce clarius exempla demonstrant. Quis enim un­\nquam ante profanum tUum\nPelagium tantam virtu­\ntem liberi præsumpsit arbitrii ut ad hoc in bonis rebus\n\nper actus singulos adjuvandum necessariam Dei gra­\ntiam non putaret? Quia\nante prodigiosum discipulum\nejus Coelestium (1) reatu prævaricationis Adæ omne\n\nhumanum genus denegavit adstrictum ? Quis ante sa­\ncrilegum Arium\ntrinitatis unitatem discindere, quis\nante sccleratum Sabellium unitatis Trinitatem\ncon­\nfundere ausus est? Quis ante crudelissimum Nova­\ntianum (1) crudelem\nDeum dixit, co quod mallet mor­\ntem morientis quam ut revertatur et vivat? Quis\nante\nmagum Simonem, apostolica districtione percussum\n(a quo vetus ille\nturpitudinum gurges usque in novis­\nsimum Priscillianum (2) continua et occulta\nsucces­\nsione manavit) auctorem malorum (5), id est, scele­\nrum, impictatum,\nflagitiorumque nostrorum ausus est\ndicere creatorem Deum? Quippe quem adserit\ntalem\nhominum manibus ipsam suis creare naturam, quæ\nproprio quodam motu et\nnecessariae cujusdam volun­\ntatis impulsu nihil aliud possit, nihil aliud vclit\nnisi\npeccare, c ό qu ό d furiis vitiorum omnium exagitata et\ninflammata in omnia\nturpitudinumbarathra inexhausta\ncupiditate rapiatur. Innumera sunt talia, quæ\nbrevi­\ntatis studio praetermittimus : quibus tamen cunctis\nsutis evidenter\nperspicueque monstratur hoc apud\nomnes fere haereses quasi solemne esse ac\nlegitimum, ut semper profanis novitatibus gaudcant, antiqaita­\ntis scita fastidiant,\net per oppositiones falsi nominis\nscientiæ a fide naufragent. Contra vero\nCatholicorum\nhoc vere proprium, deposita sanctorum patrum et\ncommissa\nservare, damnare profanas novitates, et\nsicut dixit atque iterum praedixit\nApostolus, si quis\nannuntiaverit præterquam quod acceptum est, anathema\nsil,\nGal. i.\n\nXXV. Hic fortasse aliquis interroget an et Haeretid\ndivinae Scripturae\ntestimoniis utantur. Utuntur plane.\net vehementer quidem. Nam videas eos volare\nper\nsingula quaeque sanctae legis volumina, per Moysi, per\nRegum libros; per\nPsalmos, per Apostolos, per EvaDe\ngelia, per Prophetas. Sive enim apud suos, sive\nalie­\nnos, sive privatim, sive publice, sive in sermonibus,\nsive in libris,\nsive in conviviis, sive in plateis, nihil\nunquam pene de suo proferunt quod non\netiam Scri­\npturae verbis (4) adumbrare conentur. Lege Pauli Sa­\nmosateni\nopuscula, Priscilliani, Eunomii, Joviniani,\nreliquarumque pestium; cernas\ninfinitam exemplorum\ncongeriem, prope nullam omitti paginam quae non\nnovi\naut vcteris Testamenti sententiis fucata et co­\nlorata sit. Sed tanto magis\ncavendi et pertimescendi\nsunt, quanto occultius sub divinae legis umbraculis la­\n\ntitant. Sciunt enim fætores suos nulli fere cito esse\nplacituros, si nudi et\nsimplices exhalentur ; atqne id­\ncirco eos coelestis eloquii velut quodam aromate\nasper­\ngunt, ut ille qui humanum facile despiceret errorem,\ndivina non\nfacile contemnat oracula. Itaque faciunt\nquod hi solent (2), qui parvulis austera\nquaedam tem­\nperaturi pocula, prius oras melle circumlinunt, ut in­\ncauta\naetas cum dulcedinem præsenserit, amaritudi­\nnem non reformidet. Quod etiam iis\ncurae est qui mala\ngramina et noxios succos medicaminum vocabulis\n\npræcolorant, ut nemo fere ubi suprascriptum legerit\nremedium, suspicetur venenum.\nInde dcnique et Sal­\nvator clamabat : Attendite vobis a pseudoprophetis, qui\n\nveniunt ad vos in vestitu ovium, ab intus aulem sunt\nlupi rapaces, Matth. 7. Quid\nest vestitus ovium, nisi\nProphetarum et Apostolorum proloquia, quae iidem,\n\novili quadam sinceritate, agno illi immaculato, qui\n\ntollit peccatum mundi, tanquam vellera quaedam tcxue­\nrunt? Qui sunt\nlupi rapaces, nisi sensus Haercticorum\nferi et rabidi, qui caulas Ecclesiae semper\ninfestant et\ngregem Christi quaqua possunt dilacerant? Sed ut fal­\nlacius\nincautis ovibus obrepant, manente luporum fe­\nrocia, deponunt lupinam speciem, et\nsese divinae legis\nsententiis velut quibusdam vellerjbus obvolvunt, ut\ncum\nquisque lanarum mollitiem præsenserit, nequa­\nquam aculeos dentium pertimescat.\nSed quid ait Sal­\nvator. Ex fructibus eonim cognoscetis eos : id est, cum\n\ncœperint divinas illas voces non jam proferre tantum,\nsed etiam exponere, nec\nadhuc jactare solum, sed\netiam interpretari, tunc amaritudo illa, tunc acerbitas,\n\ntunc rabies intelligetur, tunc novitium virus exhalabi­\ntur, tunc profanæ\nnovitates aperientur; tunc primum\nscindi sepem videas, tunc transferri patrum\nterminos,\ntunc Catholicam fidem caedi, tunc Ecclesiasticum\ndogma lacerari.\nTales erant ii quos percutit Apostolus\nPaulus in secunda ad Corinthios Epistola,\ndicens :\nNam ejusmaodi, inquit, pseudoapostoli, sunt operarii sub­\ndoli,\ntranafigurantes se in Apostolos Christi? 2 Cor. ii.\nQuid est transfigurantes se in\nApoatolos Christi ? Pro­\nferebant Apostoli divina; legis exempla; proferebant\n\net illi. Proferebant Apostoli psalmorum auctoritates;\nproferebant et illi,\nProferebant Apostoli sententias\nProphetarum; et illi nihilominus proferebant. Sed\n\ncum ea quae similiter protulerant, interpretari non si­\nmiliter cœpissent,\ntunc simplices a subdolis, tunc in­\nfucati a fucatis, tunc recti a perversis, tunc\npostremo\nveri Apostoli a falsis Apostolis discernebantur. Et non\nmirum,\ninquit. Ipse enim Satanas transfigurat se in\nangelum lucis. Non est ergo magnum si\nministri ejus\ntransfigurantur sicut ministri justitiæ. Ergo secundum\n\nApostoli Pauli magisterium, quotiescumque vel pseu­\ndoapostoli vcl pseudoprophetae\nvel pseudodoctores di­\nvinæ legis sententias profcrunt, quibus male interpre­\n\ntatis errores suos adstruere conentur, non dubium est\nquin auctoris sui\ncallida machinamenta sectentur, quae\nille nunquam profecto comminisceretur, nisi\nsciret om­\nnino nullam esse ad fallendum faciliorem viam, quam\nut ubi\nnefarii erroris subinducitur fraudulentia, ibi di­\nvinorum verborum praetendatur\nauctoritas.\n\nXXVI. Sed dicet aliquis : Unde probatur quia sacrae\nlegis exemplis Diabolus uti\nsolcat? Legat Evangelia,\nin quibus scribitur : Tunc assumpsit illum Diabolus, id\n\nest, Dominum Salvatorem, et statuit illum super pin­\nnam templi, et dixit\nei: Si filius Dei es, mitte te deorsum.\nScriptum est enim quod angelis suis\nmandavit de te ut\nistodiant te in omnibus viis tuis; in manibus tollent\nte,\nne forte offendas ad lapidem pedem tuum, Matth. 4.\nQuid hic faciet\nmisellis hominibus qui ipsum Domi­\nnum majestatis Scripturarum testimoniis\nappetivit?\nSi, inquit, filius Dei ea, mitte te deorswn. Quare? Scri­\nptum\neat enim, inquit. Magnopere nobis doctrina loci\nistius attendenda atque retinenda\nest, ut tanto evan­\ngelicae auctoritatis exemplo, quando aliquos apostolica\n\nseu prophetica verba proferre contra catholicam fidem\nviderimus, diabolum per eos\nloqui minime dubitemus.\nNam sicut tunc caput capiti, ita nunc quoque membra\n\nmembris loquuntur, membra scilicet diaboli membris\nChristi, perfidi fidelibus,\nsacrilcgi religiosis, Haeretici\npostremo Catholicis. Sed quid tandem dicunt? Si,\nin­\nquit, filius Dei es, mitte te deorsum; hoc est, si filius\nesse vis Dei\net hæreditatem regni coelestis accipere,\nmitte te deorsum, id est, ex istius te\nsublimis Eccle­\nsiae, quae etiam templum Dei putatur, doctrina et tra­\n\nditione demitte. Ac si quis interroget quempiam hae­\nretieorum sibi talia\npersuadentem: Unde probas, unde\ndoces quod Ecclesiae Catholicae universalem et\nanti­\nquam fidem dimittere debeam? statim ille : Scriptum\nest enim. Et\ncontinuo mille testimonia, mille exempla,\nmille auctoritates parat de lege, de\nPsalinis, de Apo­\nstolis, de Prophetis, quibus novo et malo more inter­\n\npretatis, ex arce catholica in haereseos barathrum in­\nfelix anima praecipitetur.\nJam vero illis quae sequuntur\npromissionibus miro modo incautos homines Hæretici\n\ndecipere consueverunt. Audent etenim polliceri et\ndocere quod in Ecclesia\nsua, id est, in communionis\nsuae conventiculo, magna et specialis ac plane perso­\n\nnalis quaedam sit Dei gratia, adeo ut sine ullo labore,\nsine ullo studio,\nsine ulla industria, etiamsi nec pe­\ntant, nec quærant, nec pulsent, quicumque\nilli ad nu­\nmerum suum pertinent, tamen ita divinitus dispensen­\ntur ut\nangelicis evecti manibus, id est, angelica pro­\ntectione servati, nunquam possint\noffendere ad lapidem\npedem suum, id est, nunquam scandalizari.\n\nXXVII. Sed dicet aliquis : Si divinis eloquiis, sen­\ntentiis, promissionibus et\nDiabolus et discipuli ejus\nutuntur, quorum alii sunt pseudoapostoli, alii pseudo­\n\nprophetae et pseudomagistri, et omnes ex toto Haere­\ntici, quid facient\nCatholici homines et matris Ecclesiæ\nfilii? Quonam modo in Scripturis sanctis\nveritatem a\nfalsitate discernent? Hoc scilicet facere magnopere\ncurabunt,\nquod in principio Commonitorii istius san­\nctos et doctos viros nobis tradidisse\nscripsimus, ut di­\nvinum Canonem secundum universalis Ecclesiae tra­\n\nditiones et juxtà Catholici dogmatis regulas interpre­\ntentur; in qua item\nCatholicæ et apostolica Ecclesia\nsequantur necesse est universitatem,\nantiquitatem,\nconsensionem. Et si quando pars contra universitatem,\nnovitas\ncontra vetustatem, unius vel paucorum erran­\ntium dissensio contra omnium vel\ncerte multo parum\nCatholicorum consensionem rebellaverit, praeferant\npartis\ncorruptioni universitatis integritatem : in qua\neadem universitate, novitatis\nprofanitati antiquitatis\nreligionem, itemque in ipsa vetustate, unius sive pau­\n\ncissimorum temeritati primum omnium generalia, si\nqua sunt, universalis\nConcilii decreta præponant; tunc\ndeinde, si id minus est, sequantur quod proximum\nest,\nmultorum atque magnorum consentientes sibi senten\ntias magistrorum.\nQuibus, adjuvante Domino, fideli­\nter, sobrie, sollicite observatis, non magna\ndifficultate\nnoxios quosque exsurgentium Haercticorum deprehen­\ndemus\nerrores.\n\nXXVIII. Hic jam consequens esse video ut exem­\nplis demonstrem quonam modo\nprophanae Hæreti\ncorum novitates prolatis atque collatis veterum\nmagistrorum\nconcordantibus sibimet sententiis ec\n\ndeprehendantur et condemnentur. Quæ tamen antiqua\nsanctorum patrum\nconsensio non in aMnibus divinæ\nlegis quæstiunculis. sed solum certe præcipue in\nfidoi\nregula magno nobis studio et investiganda est et se­\nquenda. Sed neque\nsemper neque omnes hæreses hoc\nmodo impugnandæ sunt, sed novitiae recentesque tan­\n\ntummodo, cum primum scilicet exoriuntur, ante\nquam infalsare vetustae fidei\nregulas ipsius temporis\nvetantur angustiis, ac priusquam manante latius ve­\n\nneno, majorum volumina vitiare conentur. Cæterum\ndilatatae et inveteratae haercses\nnequaquam bac via\nadgrediendae sunt, eo quod promo temporum tratu\nlonga iis\nfruendse veritatis patuerit occasio. Atque\nideo quascumque illas antiquiores vel\nschismatum vel\nhaereseon profanitates nullo modo nos oportet nisi\naut sola,\nsi opus est, Scripturarum auctoritate con­\nvincere, aut certe jam antiquitus\nuniversalibus sacer­\ndotum catholicorum Conciliis convictas damnatasque\n\nvitare. Itaque, cum primum mali cujusque erroris pu­\ntredo erumpere cœperit, et ad\ndefensionem sui quae­\ndam sacrae legis verba Curari, eaque fallaciter et\n\nfraudulenter exponere, statim interpretando Canoni\nmajorum sententiae congregandae\nsunt; quibus illud\nquodcumque exsurget novitium, ideoque profanum\net absque\nulla ambage prodatur, et sine ulla retracta­\ntione damnetur. Sed eorum duntaxat\npatrum senten­\ntentiae conferendae sunt, qui in fide et communione\nCathotica\nsancte, sapienter, constanter viventes (I),\ndocentes, et permanentes, vel mori in\nChristo fideliter\nvel occidi pro Christo feliciler meruerunt. Quibus\ntamen\nt.ac lege credendum est ut quicquid vel omnes\nvel plures uno eodemque sensu\nmanifeste, frequenter,\nperseveranter, velut quodam consentiente sibi magi­\n\nstrorum concilio, accipiendo, tenendo, tradendo fir­\nmaverint, id pro indubitato,\ncerto, ratoque habeatur.\nQuicquid vero, quamvis me sanctus et doctus, quamvis\n\nConfessor et Martyr, praeter omnes aut etiam contra\nomnes senserit, id inter\nproprias et occultas et pri­\nvatas opiniunculas a communis et publicæ ac generalis\n\nsententiae auctoritate secretum sit; ne cum summo\næternæ salutis periculo,\njuxta sacrilegam Haeretico­\nrum et Schismaticorum consuetudinem, universalis\n\ndogmatis antiqua veritate dumissa, unius hominis no-\n\nvitium sectemur errorem. Quarum beatorum patrum\nsanctum catholicumque\nconsensum, ne quis sibi te­\nmere contemnendum forte arbitretur, ait in prima ad\n\nCorinthios Apostolus : Et quosdam quidem posuit\nDeus in Ecclesia priman\nApastolos (querum ipse\nunus erat), secundo Prophetas (qualem in Actibus\n\nApostolorum legimus Agabum), tertio Doctores, qui\ntractatores nunc appellantur,\nquos hic idem Apostolus\netiam Prophetas interdum nuncupat, eo quod per eos\n\nProphetarum mysteria populis aperiantur. Hos ergo\nin Ecclesia Dei divinitus per\ntempora et loca dispen­\nsatos quisquis in sense catholici dogmatis unum ali­\n\nquid in Christo sentientes contempserit, non hominem\ncontemnit, sed Deum : a\nquorum vendica unitate ne\ndiscrepet, impensius obtestatur idem Apostolus dicens:\n\nObsecro autem vos, fratres, ut id ipsum dicatis omnes,\net non sint in vobis\nschismata, sitis autem perfecti in\neodem sensu et in eadem sententia, 1 Cor. i.\nQuod si\nquis ab eorum sententiae communione deseiverit,\naudiet illud ejusdem\nApostoli: Non est Deus dissen-\nsionis, sed pacis, 1 Cor. 14 (id est, non ejas qui\ne\nconsentiendi unitate defecerit, sed eorum qui in con­\nsentiendi pace\npermanserint) sicut in omnibus, inquit,\nEcclesiis sanctorum doceo, id est,\nCatholicorum : quæ\nideo sanctae sunt, quia in fidei communione persi­\nstunt.\nEt ne quis forsitan, prætermissis cæteris, se\nsolum audiri, sibi soli credi\nadrogaret, paulo post ait\nAn a vobis, inquit, verbum Dei processit, aut in vos\nsolos\ndevenit? Et ne hoc quasi perfunctorie acciperetur,\nadjecit: Si quis ,\ninquit, videtur propheta esse aut\nspiritalis, cognoscat quæ scribo vobis, quia\nDomini sunt\nmandata. Quae utique mandata , nisi ut si quis est\npropheta aut\nspiritalis, id est, spiritalium rerum ma­\ngister, summo studio sequalitatis et\nunitatis cultor\nexistat; ut scilicet neque opiniones suas caeteris\npracferat\n(1), et ab universorum sensibus non recedat.\nCujus rei mandata qui ignorat,\ninquit, ignorabitur : id\nest, qui aut nescita non discit, aut scita contemnit,\n\nignorabitur, hoc est, indignus habebitur qui inter\nunitos fide et exaequatos\nhumilitate divinitus respi.\nciatur : quo malo nescio an quicquam acerbius cogi­\n\ntari queat. Quod tamen juxta apostolicam commina-\ntionem Pdagiano ini\nprovenisse cernimus Juliano (2),\n\nqui se collegarum sensui aut ,incorporare neglexit, aut\nexcorporare\npraesumpsit. Sed jam tempus est ut pol-\nIkitum proferamus exemplum, ubi et quomodo\nsan­\nctorum patrum sententiæ. congregatae sint, ut secun­\ndum eas ex decreto\natque auctoritate Concilii ccc.e-\nsiasticæ Mei regula figeretur. Quod quo\ncommodius\nfiat, hic sit jam hujus Commonitorii modus; ut caetera\nquae\nsequuntur, ab alio sumamus exordio.\n\nSECUNDUM COMMONITORIUM\n\nInterlapsum est (1), neque ex eo amplius quicquam quam postrema\nvarticula. remansit, id est, sola recapitulatio, quæ et subjecta est.\n\nXXIX. Quæ cum ita sint, jam tempus est ut ea quæ\nduobus bis Commonitoriis dicta\nsunt, in hujus se­\ncundi fine recapitulemus. Diximus in superioribus\nhanc\nfuisse semper et esse hodieque Catholicorum\nconsuetudinem, ut fidem veram duobus\nhis modis\nadprobent, primum divini Canonis auctoritate, deinde\nEcclesiæ\nCatholice traditione; non quia Canon solus\nnon sibi ad universa sufficiat, sed\nquia verba divina\npro suo plerique arbitratu interpretantes, varias opi­\n\nniones erroresque concipiant, atque ideo necesse sit\nut ad unam ecclesiastici\nsensus regulam Scripturæ\ncœlestis intelligentia dirigatur, in his duntaxat præci­\n\npue quæstionibus quibus tetius Catholici dogmatis\nfundamenta nituntur. Item\ndiximus in ipsa rursus Ec­\nclesia universitatis pariter et antiquitatis consensio­\n\nnem spectari opertere; ne aut ab unitatis integritate\nin partem schismatis\nabrumpamur, aut a vetustatis\nreligione in haereseon novitates præcipitemur. Item\n\ndiximus in ipsa Ecclesiæ vetustate duo quædam vebe­\nmenter studioseque\nobservanda, quibus penitus inhæ­\nrere deberent quicumque hæretici esse nellent :\npri­\nmum, si quid esset antiquitus ab omnibus Ecclesiae\nCathelicæ\nsacerdotibus universalis Concilii auctoritate\ndecretum; deinde si qua nova\nexsurgeret quaestio, ubi\nid minime reperiretur, recurrendum ad sanctorum pa­\n\ntrum sententias, eorum duntaxat qui suis quisque tem-\n\nporibus et locis in imitate commumionis et adei per­\nmanentes, magistri\nprohabiles exstitissent, et quicquid\nuno sensu atque consensu tenuisse\ninvenirentur, id\nEcdesiae verum et catholicum absque ullo scrupulo\n\njudicaretur. Quod ne præsumptione magis nostr'\nquam auctoritate ecclesiastica\npromcre videremur,\nexemplum adhibuimus sancti Concili quod ante trica­\nnium\n(!) ferme in Asi apud Ephesum celebratum est\nVV. CC. Вasso Antiochoque Consulibus\n: ubi cum de\nsanciendis fidei regulis disceptaretur, ne qua illic for­\nsitan\nprofana novitas in modmn perfidiæ Ariminen­\nsis obreperet, universis sacerdotibus,\nqui illo ducenti\nfere numero (2) convenerant, hoc catholicissimum,\n\nfidelissimum, atque optimum factu visum est at in\nmedium sanctomm patrum\nsententiae proferrentur,\nquorum alios martyres, alios confessores, omnes vero\n\ncatholicos sacerdotes fuisse et permansisse constaret;\n\nut scilicet rite atque solemniter ex corum consensu\natque decreto\nantiqui dogmatis religio confirmaretur\net prophanae novitatis blasphemia\ncondemnaretur.\nQuod cum ita factum foret, jure meritoque impius ille\n\nNestorius catholicæ vetostati contrarius (1), beatus\nvero Cyrillus sacrosanctæ\nantiquitati consentaneus ju.\ndicatus est. Et ut ad fidem rerum nihil deesset, tam\n\nnomina et numerum (licet ordinem fuissemus obliti)\nedidimus eorum patrum\njuxtà quorum ibidem conci­\nnentem sibi concordemque sententiam et legis sacræ\n\nproloquia exposita sunt, et divini dogmatis regula\nconstabilita est: quos,\nad confirmandam memoriam,\nhic quoque recensere nequaquam superfluum est. a\n\nXXX. Sunt ergo hi viri quorum in illo Concilio vel\ntanquam judicum vel tanquam\ntestium scripta recitata\nsunt. Sanctus Petrus (i) Alexandrinus Episcopus (2)\n\ndoctor praestantissimus et martyr beatissimus. Sanctus\nAthanasius, ejusdem\ncivitatis antistes, magister fide­\nlissimus et confessor eminentissimus. Sanctus\nTheo­\nphilus (3), ejusdem item urbis Episcopus, vir fide,\nvita, scientia\nsatis clarus, cui successit venerandus\nCyrillus, qui nunc Alexandrinam illustrat\nEcclesiam.\n\nEt ne forsitan unius civitatis ac provinciæ doctrina\nhaec putaretur,\nadhibita sunt etiam illa Cappadociæ\nlumina, Sanctus Gregorius Episcopus et\nconfessor de\nNazianzo; Sanctus Basilius, Caesareae Cappadociae\nEpiscopus et\nconfessor; Sanctus item alter Gregorins\nNyssenus Episcopus, fidei, conversationis,\nintegritatis\net sapientiae merito, fratre Basilio dignissimus. Sed\nne sola\nGræcia aut Oriens tantum, verum etiam Occi­\ndentalis et Latinus orbis ita semper\nsensisse adproba­\nretur, lectae sunt quoque ibi quaedam ad quosdam\nEpistolæ\nsancti Felicis (i) martyris et sancti Julii, ur­\nbis Romæ Episcoporum. Et ut non\nsolum eaput orbis,\nverum etiam latera illi judicio testimonium perhibe- rent, adhibitus est & Mcridie beatissimus Cyprianus\nEpiscopus\nCarthaginensis et martyr; a Septentrione\nsanctus Ambrosius Mediolanensis\nEpiscopus. Hi sunt\nigitur omnes apud Ephesum sacrato Decalogi numero\n\nmagistri, consiliarii, testes, judicesque producti; quo\nrum beata illa Synodus\ndoctrinam tenens, consilium\nsequens, credens testimonio, obediens judicio, absque\n\ntædio, praesumptione, et gratia de fidei regulis pro­\nnuntiavit. Quanquam\nmulto amplior majorum nume­\nrus adhiberi potuerit, sed necesse non fuit; quia ne­\n\nque multitudine testium negotii tempora occupari\noportebat, et decem illos\nnon aliud vere sensisse\nquam caeteros omnes collegas suos nemo dubitabat.\n\nXXXI. Post quae omnia, adjecimus etiam beati Cy.\nrilli sententiam, quae gestis\nipsis ecclesiasticis conti­\nnetur. Namque cum lecta esset Sancti Capreoli (1),\n\nEpiscopi Carthaginensis Epistola, qui nihil aliud in­\ntendebat et precabatur\nnisi ut, expugnata novitate,\nantiquitas (2) defenderetur, ita Episcopus Cyrillus\n\nprolocutus est et definivit. Quod hic quoque interpo­\nnere non abs re\nvidetur. Ait enim in fine gestorum :\nEt Me, inquit, quæ lecta est Epistola\nvenerandi et mul­\ntum religiosi Episcopi Carthaginensis Capreoli, fidei ges­\n\ntorum inseretur; cujus aperta sententia est. Vult etenim\nantiquæ fidei dogmata\nconfirmarit novitia vero et super­\nflue adinventa et impie promulgata, reprobari\natque\ndamnari. Omnes Episcopi adclmnaverunt : HIS omnium\nvoces sunt, hac\nomnes dicimus, hoc omnium votum eat.\nQuæ tandem omnium voces, aut quae omnium\nvota,\nnisi ut quod crat antiquitus traditum teneretur, quod\nadinventum\nnuper, exploderetur? Post quae admirati\nsumus et prædicavimus quanta Concilii\nillius fuerit\nhumilitas et sanctitas, ut tot numero sacerdotes, pene\nex\nmajori parte Metropoliiani, tantae eruditionis\ntantaeque doctrinae ut prope omnes\npossent de dog­\nmatibus disputare, quibus propterea ipsa in unum con\n\ngregatio audendi ab se aliquid et statuendi addere\nvideretur fiduciam, nihil tamen\nnovarent, nihil præsu-\n\nmerent, nihil sibi penitus adrogarent, sed omnimodis\npræcaverent ne\naliquid posteris traderent quod ipsi a\npatribus non accepissent, et non solum in\npraesenti\nrem bene disponerent, verum etiam post futuris exem­\npIa\npraeberent ut et ipsi scilicet sacratæ vetustatis\ndogmata colerent, profanæ vero\nnovitatis adinventa\ndamnarent. Invecti etiam sumus in Nestorii scelera­\ntam\npræsumptionem, quod sacram Scripturam se pri­\nmum et solum intelligere (1), et\nomnes eos ignorasse\njactaret, quicumque antè se, magisterii munere præ­\n\nditi, divina eloquia tractavissent, universos scilicet\nsacerdotes, universos\nconfessores et martyres, quo­\nrum alii explanassent Dei legem, alii ver ὸ explanan­\ntibus consensissent vel credidissent, totam\npostremo\netiam nunc errare et semper errasse adseveraret Ec­\ndesiam, quae,\nut ipsi videbatur, ignaros erroneosque\ndoctores et secuta esset et sequeretur.\n\nXXXII. Quae omnia licet cumulate abundeque suf­\nficerent ad profanas quasque\nnovitates obruendas\net exstinguendas, tamen ne quid deesse tantæ pleni­\n\ntudini videretur, ad extremum adjecimus geminam\nApostolicae Sedis auctoritatem,\nunam scilicet sancti\nPapæ Sixti (2) qui nunc Romanam Ecclesiam vene­\nrandus\nillustrat, alteram decessoris sui beatæ 'Memo­\nriæ Papæ Cælestini, quam hic quoque\ninterponere\nnecessarium judicavimus. Ait itaque sanctus Papa Xis\ntus in\nEpistola quam de causa Nesţorii Antiocheno (1)\nmisit Episcopo: Ergo, inquit, quin,\nsicut ait Apostolus,\nfides una est, quæ evidenter obtinuit, dicenda credamus\n\net tenenda dicamus. Quæ sunt tandem illa credenda et\ndicenda? Sequitur, et ait:\nNihil ultra, inquit, liceat\nnovitati, quia nihil addi convenit vetustati.\nPerspicua\nmajorum fides et credulitas nulla cœni permixtione tur­\nbetur.\nOmninQ apostolice: ut majorum credulitatem\nperspicuitatis lumine ornaret, novitias\nvero profa­\nnitates coeni permixtione describeret. Sed et sanctus\nPapa\nCœlestinus pari modo eademque sententia. Ait\nenim in Epistola quam Gallorum\nsacerdotibus misit,\narguens eorum conniventiam quod antiquam fidem\nsilentio\ndestituentes, profanas novitates exsurgere\npaterentur: Merito, inquit, causa nos\nrespicit, si silen­\ntio foveamus errorem. Ergo corripiantur hujusmodi; non\n\nsit his liberum habere pro voluntate sermonem. Hic ali­\nqyis fortasse addubitet\nquinam sint illi quos habere\nprohibeat liberum pro voluntate sermonem, vetustatis\n\npraedicatores, an novitatis adinventores. Ipse dicat,\ndubitationem legentium\nipse dissolvat. Sequitur enim :\nDesinat, inquit, si ita res est (id est, si ita\nest ut apud\nme quidam urbes et provincias vestras criminantur,\nquod eas\nquibusdam novitatibus consentire noxia dis­\nsimulatione faciatis), desinat itaque,\ninquit, si ita res\nest, incessere novitas vetustatem. Ergo hæc fuit beati\n\nCoelestini beata sententia, ut non vetustas cessaret\nobruere novitatem, sed potius\nnovitas desineret in­\nCessere vetustatem.\n\nXXXIII. Quibus apostolicisque catholicis decretis\nquisquis refragatur, insultet\nprimum omnium necesse\nest memoriae sancti Cœlestini, qui statuit ut desinerct\n\nincessere noyilas vetustatem, deinde irrideat definita\nsancti Xysti, qui\ncensui ne ultra quicquam liceat no­\nvitati, quia nihil addi convenit vetustati,\nsed et beati-\nCyrilli statuta contemnat, qui venerandi Capreoli ze\nlum magna\nprædicatione laudavit quod antiqua fidei do­\ngmata confirmari cuperet, novitia\nvero adinventa dam­\nnari, Ephesinam quoque synodum, id est, totius pene\n\nOrientis sanctorum Episcoporum judicata proculcet,\nquibus divinitus placuit nihil\naliud posteris credendum\ndecernere nisi quod sacrata sibique in Christo consen,\n\n'iens sanctorum patrum tenuisset antiquitas,\nquique\netiam vociferantes et adclamantes, uno ore testificati\nsunt has esse\nomnium voces, hoc omnes optare, hoc\nomnes censere ; ut sicut universi ferè antè\nNestorium\nhaeretici, contemnentes vetustatem, et adserentes no­\nvitatem,\ndamnati fuissent, ità ipse quoque Nestorius,\nauctor novitatis, et impugnator\nvetustatis, condem­\nnaretur. Quorum sacrosanctae et coelestis gratiae mu­\n\nnere inspirata consensio si cui displicet, quid aliud\nsequitur, nisi ut\nprofanitatemNestorii adserat non\njure damnatam ? Ad extremum quoque universam\n\nChristi Ecclesiam et magistros ejus Apostolos et pro­\nphetas,\npræcipuequetamen beatum Apostolum Pau­\ntum, velut quædam purgamenta contemnat;\nillam,\nqu ό d a Religione eolendæ etexcolendae\nsemel sibi tra.\n\nditæ fidei nunquàm recesserit; illum verb, qui scrip-\nserit : 0 Timothee,\ndepositum custodi, devitanspro(a-\nnas vocum\nnovitates et item : Siquis vobis annuntiaverit\npræterquam quod accepistis,\nanathema sit. Qu ό d si ne­\nque apostolica\ndefinita neque ecclesiasticadecreta te­\nmeranda sunt, quibus secundùm sacrosanctam\nuni­\nversitatis et antiquitatis consesionem cuncti semper\nhæretici, et ad\nextremum Pelagius, Cœlestius, Nesto­\nrius, jure meritoque damnati sunt, necesse\nest pro­\nfect ό omnibus deinceps Catholicis, qui\nseseEcclesias\nmatris legitimos filios probare studeat, ut sanctae\nsanctorum\nPatrum fidei inhæreant, adglutinentur im­\nmoriantur, profanas ver ό profanorum novitates de­\ntestentur, horrescant,\ninsectentur, persequantur.\n\nHaec sunt ferè quae duobus Commonitoriis latiùs\ndiserta, aliquant ό nunc breviùs recapitulandi lege\nconstricta sunt;\nutmemoria mea, cui adminiculandæ\nista\nconfecimus, et commonendi assiduitate repare­\ntur, et prolixitatis fastidio non\nobruatur.\n",
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