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 plains with some minuteness wherein consisted the heresies of Photinus, Apollinaris, and Nestorius, and the true doctrine of the church as opposed to them (cc. xvii.–xxii.).

The danger of ignoring the principles here laid down, more especially the test of antiquity, is painfully exhibited in the case of Origen, whose acute, profound, and brilliant genius (fully recognized by imperial disciples and the church at large) has not saved his writings from becoming a source of temptation; though it is just possible, as some think, that they may have been tampered with (c. xxii.). A very similar judgment must be passed upon Tertullian, of whom Hilary (of Poictiers) too truly said that "by his errors he had diminished the authority due to his approved writings" (c. xxiv.). The true and genuine Catholic is he who loves Christ's body, the Church; who puts God's truth before all things, before any individual authority, affection, genius, eloquence, or philosophy. Many who fall short of this standard, when not slain, are yet sadly stunted in their spiritual growth (c. xxv.). Additions to the faith or detractions from it are alike condemned by Holy Scripture, especially by St. Paul (I. Tim. vi.). The deposit is the talent of the Catholic faith, which the man of God must, like a spiritual Bezaleel, adorn, arrange, and display to others, but not injure by novelties (cc. xxvi. xxvii.). Certainly there is to be progress ("profectus religionis"), but it must resemble the growth of the infant into manhood and maturity—a growth which preserves identity. The dogmas of the heavenly philosophy may by the operation of time be smoothed and polished, and gain, by greater fullness of evidence, light and elucidation ("distinctionem"), but they must retain integrity and all essential characteristics (cc. xxviii.–xxx.). Such has been the church's task in the decrees of councils, which have simply aimed at adding clearness, vigour, and zeal to what was believed, taught, and practised already (cc. xxx.–xxxii.). St. John, in his 2nd epistle, is as emphatic as St. Paul against the teacher of false doctrine. Such an one cannot be encouraged without a virtual rejection of saints, confessors, and martyrs—a rejection, in short, of the holy church throughout the world. Pelagius (with his disciple Coelestius), Arius, Sabellius, Novatian, Simon Magus, were all introducers of novelties (cc. xxxiii. xxxiv.). The heretics use the Scriptures, but only in the way in which bitter potions are disguised for children by a previous taste of honey, or poisons labelled as healing medicines. The Saviour warned us against such perils by His words concerning wolves in sheep's clothing. We must attend to His subsequent advice, by their fruits ye shall know them. His apostle bids us beware of false apostles (II. Cor. xi. 13-15), the imitators of Satan, who transform themselves into angels of light. Their employment of Scripture resembles that of Satan in the temptation of our Lord. They presume, in the teeth of the teaching of the church, to claim a special illumination for their own small conventicle (cc. xxxv.–xxxvii.). Catholics must apply to the interpretation of Scripture the tests of universality, antiquity, and consent. Where they can, let them adduce the decrees of general councils; failing those, the consistent rulings of great doctors. This does not apply to small questions, but only to whatsoever affects the rule of faith. Inveterate heresies can generally be met by Holy Scripture alone, or by clear decisions of oecumenical councils. New ones often present at first greater difficulty, and we must be careful to cite those Fathers only who lived and died in the faith. What all or the majority clearly and perseveringly received, held, and taught, let that be held as undoubted, certain, and ratified. But any merely private opinion, even of a saint or martyr, must be put aside. This again agrees with St. Paul (I. Cor. i. 10, xii. 27, 28, xiv. 33, 36; Eph. iv. 11). That Pelagian writer Julian neglected these cautions, and broke away from the sentiments of his colleagues (cc. xxxviii.–xl.).

Bk. ii., as Gennadius informs us, was mostly lost, having been stolen from its author, who gives a recapitulation of its substance, which occupies 3 additional chapters. The first of these (c. xli.) simply re-states the main proposition of the earlier book. The author then, to shew that his view is no offspring of private presumption, adduces the example of the council of Ephesus, held nearly 3 years before the time of writing, in the consulship of Bassus and Antiochus. Great pains were taken to avoid an unfortunate issue, such as that of the council of Rimini (Concil. Ariminense); and the testimonies of martyrs, confessors, and orthodox doctors were considered by an assemblage of nearly 200 bishops to prove Nestorius an irreligious impugner of Catholic truth, and Cyril to be in accordance with it. Amongst the saintly doctors present in person, or whose works were cited as authoritative, were Peter of Alexandria, Athanasius, Theophilus, Cyril, Gregory Nazianzen, Basil and his excellent brother Gregory of Nyssa. The West was represented by letters of Felix and of Julius, bps. of Rome; the South by the evidence of Cyprian of Carthage; the North by that of Ambrose of Milan. The whole of the bishops, for the most part metropolitans, acted upon the principles maintained in this treatise and censured Nestorius for his unhallowed presumption—that he was the first and only man who rightly understood the Scriptures (xli.).

One element must be added, lest to all this weight anything seem lacking, namely, the authority of the apostolic see, which was illustrated by the twofold testimony of the reigning pope, III., and of his predecessor Coelestine. It was on the principles herein set forth that pope Sixtus condemned Nestorius; and Coelestine wrote in the same spirit to certain priests in Gaul who were fostering novelties. It is, in fact, an acceptance of the warning of St. Paul to Timothy to keep the deposit (I. Tim. vi. 20, R.V. marg.) and to the Galatians, that he would be anathema who should reach to them any other gospel (Gal. i. 8). Justly upon these grounds are Pelagius and Coelestius as well as Nestorius condemned It must be owned that there is a certain amount of difficulty, one may almost say mystery, connected with these last two chapters. In the first place, they