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is the catholic faith; whilst we are still inquiring, What is the catholic faith? which is absurd and ridiculous.

2. This rule is attended with unavoidable and insuperable perplexity and difficulty. It is impossible, or next to impossible, for the most learned and laborious men, much more for private and unlearned christians, to know what opinions are now held by the whole church all over the earth, and have been held by the whole church from the beginning to their own time; and all the declarations and decisions of all bishops and teachers, called catholic.

3. The difficulty is increased by length of time. It is more difficult for us now, than it was for Vincent, to know what has been believed in the church, everywhere, always, and by all.

There is, indeed, one way to shorten this inquiry: which is, for some one man, or a few men, to declare decisively, and authoritatively, what is tradition; or what has been the judgment of all catholics, in all times, and in all places. Then the trouble here spoken of, is saved, but this destroys all private judgment: thought, and examination, and consideration, are no longer needful, but quite useless and insignificant. But before any man can willingly and deliberately allow, that the right faith, or what he is to believe, should be so determined for him, he must be first quite indifferent about truth. He might as well conceit, that what is right or wrong, true or false, should be determined by the throw of a die.

4. The only sure method, therefore, of knowing what is the true christian doctrine, is to have recourse to the scriptures; and, according to our Lord's direction, to "search" them carefully and sincerely, without prejudice: which likewise is the doctrine of all the many christian writers of former times; as appear from the large extracts, which we have made from their works. And as Vincent is pleased to refer us to them, I hope we may be permitted to respect their judgments upon this head, in which there is a very general concurrence among them.

The learned writer, before quoted, says: Ith is wonderful, that so many Protestants, as well as Romanists, should have suffered themselves to be dazzled by this rule:

Enfin non seulement les Catholiques Romains, intéressés à défendre les traditions, la mettent toujours à la tête de leurs écrits; mais il y a des Réformés, qui s' en étant laissés éblouir, s'en sont fait une règle sûre pour connôitre la vérité. Mais il est étonnant, qu' on se laisse éblouir par de grands mots, qui ne disent rien, ou qui réduissent l' homme à un examen absolument mpossibile. I. Basn. H. de l' Eglise. 1. ix. ch. 7. iv.

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which either contains big words only, without meaning, or else would reduce a man to an examen absolutely impos'sible.'

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It is farther observed, by the same writer, that this rule was invented in favour of Semipelagianism. The Semipelagians,' he says, embarrassed with the numerous passages which Augustine alleged from St. Paul's epistles, 'had recourse to tradition. They accused Augustine of being an innovator; they boasted of the antiquity of their 'doctrine. This argument seemed to them so cogent, that perhaps there is not any one of their works, in which it is not repeated.' Pagik also speaks to the like purpose: though, upon other accounts, he greatly commends this work of Vincent.

Whatever might be the particular views of Vincent, I think that the divinely-inspired scriptures are the sole rule of christian belief and practice; and not the writings, or sentiments of any men, since the days of the inspired apos

tles of Jesus Christ.

VIII. After this discussion of the first three chapters of Vincent, it may not be amiss to observe, briefly, the books of the New Testament, received or quoted by him.

1. I do not recollect in him any quotation of the epistle of the Hebrews, or reference to it; which may create a suspicion, whether it was received by him.

Otherwise I should be apt to think that he received all the books of the New Testament which we now receive: for he has quoted the second epistle' of St. John; and the book of the Revelation is quoted or referred to in a passage of St. Ambrose, quoted by him. It seems also to be referred to in some words of his own.

i Ibid. k Opus illud aureum, et nunquam satis pro dignitate ejus commendandum, eo fine conscriptum fuit, ut Augustini doctri▾ nam in suspicionem traheret. Ann. 434. n. 17.—Denique Prosper etiam ad Augustinum scribens eum certiorem facit, Semipelagianos sua dogmata venerando vetustatis nomine tueri, et ei novitatem objicere. Obstinationem suam,' inquit, vetustate defendunt.' At Vincentius Lirinensis in toto passim Commonitorio id unum inculcat, tuendam antiquitatem, vitandam novitatem: a doctore ea esse dicenda, quæ ab antiquis didicerit. Ibid. n. 18.

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Siquis,' inquit, venit ad vos, et hanc doctrinam non adfert.'-Quid tum? Nolite, inquit, recipere eum in domum, nec Ave,' ei dixeritis. Qui enim dicit illi Ave,' communicat operibus ejus malignis.' [2 Jo. 10, 11.] Commonit. cap. 33. p. 354. edit. Baluz. 1669.

m Vid. Comm. cap. 7. p. 320, 321. Baluz.

" Magnum hoc igitur eorundem beatorum exemplum, planeque divinum, et veris quibusque catholicis indefessâ meditatione recollendum, qui in modum septemplicis candelabri septenâ sancti Spiritûs luce radiantes, clarissimam posteris normam præmonstrârunt, &c. Com. cap 7, p. 320. Baluz.

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IX. I shall now take some select passages.

1. Vincent describes the cruelty of some Arian persecution; either in the reign of Constantius, or Valens.

2. Vincent assures us that heretics received the same scriptures that were received by catholics.

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Here, perhaps, some one may say: Do heretics then

— disturbati clerici, verberati Levitæ, acti in exilium sacerdotes, oppleta sanctis ergastula, carceres, metalla; quorum pars maxima, interdictis urbibus, protrusi atque extorres, inter deserta, speluncas, feras, saxa, nudidate, fame, siti affecti, contriti, et tabefacti sunt. Comm. cap. 7. p. 320. Baluz.

P Hic fortasse aliquis interroget, an et hæretici divinæ scripturæ testimoniis utantur? Utuntur plane, et vehementer quidem. Nam videas eos volare per singula quæque sanctæ legis volumina, per Möysis, per Regum libros, per Psalmos, per apostolos, per evangelia, per prophetas. Sive enim apud suos, sive alienos, sive privatim, sive publice, sive sermonibus, sive in libris, sive in conviviis, sive in plateis, nihil unquam pene de suo proferunt, quod non etiam scripturæ verbis adumbrare conentur. Lege Pauli Samosateni opuscula, Priscilliani, Eunomii, Joviniani, reliquarumque pestium: cernas infinitam exemplorum congeriem; prope nullam omitti paginam, quæ non Novi aut Veteris Testamenti sententiis fucata et colorata sit. Sed tanto magis cavendi et pertimescendi sunt, quanto occultius sub divinæ legis umbraculis latitant. Inde denique et Salvator clamabat: Attendite vobis a pseudoprophetis, qui ⚫ veniunt ad vos in vestitu ovium, intus autem sunt lupi voraces.' Quid est vestitus ovium, nisi prophetarum et apostolorum proloquia ? Qui sunt lupi rapaces, nisi sensus hæreticorum feri et rabidi? qui manente luporum ferocia deponunt lupinam speciem, et sese divinæ legis sententiis, velut quibusdam velleribus, obvolvunt; ut, quum quisque lanarum mollitiem præsenserit, nequâquam aculeos dentium pertimescat. Cap. 36. p. 357. Baluz.-—Ergo, secundum apostoli Pauli magisterium, quotiescumque vel pseudoapostoli, vel pseudoprophetæ, vel pseudodoctores divinæ legis sententias proferunt, quibus male interpretatis errores suos adstruere conentur, non dubium est, quin auctoris sui callida machinamenta sectentur, quæ ille nunquam profecto comminisceretur, nisi sciret omnino nullam esse ad fallendum faciliorem viam, quam ut ubi nefarii erroris subinducitur fraudulentia, ibi divinorum verborum prætendatur auctoritas. Sed dicet aliquis: Unde probatur, quia sacræ legis exemplis diabolus uti soleat? Legat evangelia, in quibus scribitur: ⚫ Tunc assumsit il'lum diabolus,' id est, Dominum Salvatorem, et statuit illum super pinnam templi. Quid hic faciet misellis hominibus, qui ipsum Dominum majestatis scripturarum testimoniis appetivit ? Si,' inquit, filius Dei es, mitte te deorsum.' Quâre? Scriptum est enim,' inquit. Magnopere nobis doctrina loci istius attendenda atque retinenda est; ut tanto evangelicæ auctoritatis exemplo, quando aliquos apostolica seu prophetica verba proferre contra catholicam fidem viderimus, diabolum per eos loqui minime dubitemus. Nam sicut tune caput capiti, ita nunc quoque membra membris, loquuntur, membra scilicet diaboli membris Christi, perfidi fidelibus, sacrilegi religiosis, hæretici postremo catholicis. Sed quid tandem dicunt? Si,' inquit,filius Dei es, mitte te ' deorsum.' Hoc est: si filius esse vis Dei, et hæreditatem regni cœlestis accipere, mitte te deorsum, id est, ex istius te sublimis ecclesiæ, quæ etiam templum Dei putatur, doctrinâ et traditione demitte. Ac si quis interroget quempiam hæreticorum sibi talia persuadentem: Unde probas? unde doces, quod ecclesiæ catholicæ universalem et antiquam fidem dimittere debeam ? statim ille: Scriptum est enim.' Et continuo mille testimonia, mille exempla, mille auctoritates parat, de Lege, de Psalmis, de apostolis, de prophetis; quibus novo et malo more interpretatis, ex arce catholicà in hæreseos barathrum infelix

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quote the divine scripture? Yes, very much. They have the phrases in scripture continually in their mouths: they quote every part of scripture: the law; the books of the Kings; the Psalms; the apostles; the gospels; the prophets. They are perpetually citing scripture; and they clothe all their language in expressions of scripture; in public and private; in their sermons, and in their books; at their entertainments, and in their walks. Look into the writings of Paul of Samosata, Priscillian, Eunomius, Jovinian, and other men of that sort: you will scarcely see a page which is not larded with passages of scripture. They say nothing for which they have not a text of scripture, if you will take it in their sense: for which reason they are to be the more dreaded, and guarded against with the utmost care. And our Saviour therefore says: "Beware of false prophets, who come to you in sheeps'-clothing: but inwardly they are ravening wolves." What is the sheeps'-clothing, but the sayings of the prophets and apostles? Who are ravenous wolves, but heretics? Retaining their wolfish fierceness, they cover themselves with sayings of the scriptures, as with fleeces; that they may appear to have the softness of wool, and men may forget their sharp teeth.'

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Vincent afterwards alleges, 2 Cor. xi. 13, 14. Whence,' he says, we may conclude that, according to the apostle, as often as false apostles, false prophets, and false teachers, quote passages of scripture by which, not rightly understood, they endeavour to support their errors, they follow the cunning wiles of their master; which he would never have made use of, if he did not know that there is not a more effectual way to promote error, than a pretence of authority from scripture. But some one may say: How does it appear that the devil is wont to argue from scripture? Let him read the gospels, in which it is written : "Then the devil taketh him, and setteth him upon a pinnacle of the temple. And saith unto him, If thou be the Son of God, cast thyself down for it is written, He shall give his angels charge concerning thee." [Matt. iv. 5, 6.] What anima præcipitetur. Cap. 37. Baluz. p. 358, 359. Sed dicit aliquis: si divinis eloquiis, sententiis, promissionibus, et diabolus et discipuli ejus utuntur, quorum alii sunt pseudoapostoli, alii pseudoprophetæ, pseudomagistri, et omnes ex toto hæretici, quid facient catholici homines et matris ecclesiæ filii ? Quonam modo in scripturis sanctis veritatem a falsitate discernent? Hoc scilicet magnopere curabunt, quod in principio Commonitorii istius sanctos et doctos viros nobis tradidisse scripsimus: ut divinum canonem secundum universalis ecclesiæ traditiones, et juxta catholici dogmatis regulas interpretentur: in quâ item catholicà et apostolicâ ecclesiâ sequantur necesse est universitatem, antiquitatem, consensionem. Cap. 38. Baluz. p. 360.

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will not he do to poor mortals, who attacked the Lord of all with passages of scripture?" If," says he, "thou be the Son of God, cast thyself down." Why?" For it is written," says he. The doctrine of this place ought to be carefully attended to, and well remembered by us: that by this instance, recorded in the gospel itself, we may be fully satisfied, when we see any men alleging passages of the apostles or prophets against the catholic faith, that it is the devil who speaks by them. For as the head then spake to the head, so now the members speak to the members; that is, the members of Satan to the members of Christ: perfidious men to faithful; sacrilegious to religious; in a word, heretics to catholics. But what do they say?" If thou be the Son of God, cast thyself down." Which is to say: If thou wilt be the Son of God, and obtain the inheritance of the heavenly kingdom, cast thyself down from the doctrine and tradition of that high church, which is also reckoned the temple of God. And if you should ask any of these heretics, Who talks to you at this rate? How do you prove, that I ought to let go the universal and ancient faith of the catholic church? he will presently answer: "For it is written." And without delay he is ready to allege a thousand passages, a thousand instances, a thousand authorities, from the law, the Psalms, the apostles, the prophets, by which, with his new and false interpretations, the unhappy soul, if not upon the guard, is thrown down from the catholic fortress into the dungeon of heresy.

But some one may say: If the devil and his disciples, of which some are false apostles, others false prophets, others false teachers, even all heretics, make use of passages and promises of the divine oracles, what shall catholic men do, who are sons of our mother, the church? How shall they understand the scripture, so as to distinguish truth from falsehood? My answer is, that they should carefully observe what was mentioned at the beginning of this Memoir, as delivered to us by learned and holy men that they are to interpret the divine canon according to the traditions of the universal church, and the determinations of catholic doctrine; in which catholic and apostolic church they must, by all means, have universality, antiquity, consent.' X. I shall transcribe no more: I only hope that my readers will now join with me in the following remarks:

1. We may hence conclude it to be very probable, that there were then some christians, of different sentiments from Vincentius upon some points, who made great use of scripture, and had an advantage from it: it was their strong

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