The whole world, dearly-beloved, does indeed take part in all holy anniversaries, and loyalty to the one Faith demands that whatever is recorded as done for all men's salvation should be everywhere celebrated with common rejoicings. But, besides that reverence which to-day's festival has gained from all the world, it is to be honored with special and peculiar exultation in our city, that there may be a predominance of gladness on the day of their martyrdom in the place where the chief of the Apostles met their glorious end. For these are the men, through whom the light of Christ's gospel shone on thee, O Rome, and through whom thou, who wast the teacher of error, wast made the disciple of Truth. These are thy holy Fathers and true shepherds, who gave thee claims to be numbered among the heavenly kingdoms, and built thee under much better and happier auspices than they, by whose zeal the first foundations of thy walls were laid: and of whom the one that gave thee thy name defiled thee with his brother's blood. These are they who promoted thee to such glory, that being made a holy nation, a chosen people, a priestly and royal state, and the head of the world through the blessed Peter's holy See thou didst attain a wider sway, by the worship of God than by earthly government. For although thou weft increased by many victories, and didst extend thy rule on land and sea, yet what thy toils in war subdued is less than what the peace of Christ has conquered.
II. The extension of the Roman empire was part of the Divine scheme.
For the good, just, and Almighty God, Who has never withheld His mercy from mankind, and has ever instructed all men alike in the knowledge of Himself by the most abundant benefits, has by a more secret counsel and a deeper love shown pity upon the wanderers' voluntary blindness and proclivities to evil, by sending His co-equal and co-eternal Word. Which becoming flesh so united the Divine Nature with the human that He by lowering His Nature to the uttermost has raised our nature to the highest. But that the result of this unspeakable Grace might be spread abroad throughout the world, God's Providence made ready the Roman empire, whose growth has reached such limits that the whole multitude of nations are brought into close connection. For the Divinely-planned work particularly required that many kingdoms should be leagued together under one empire, so that the preaching of the world might quickly reach to all people, when they were held beneath the rule of one state. And yet that state, in ignorance of the Author of its aggrandizement though it rule almost all nations, was enthralled by the errors of them all, and seemed to itself to have fostered religion greatly, because it rejected no falsehood. And hence its emancipation through Christ was the more wondrous that it had been so fast bound by Satan.
III. On the dispersing of the Twelve, St. Peter was sent to Rome.
For when the twelve Apostles, after receiving through the Holy Ghost the power of speaking with all tongues, had distributed the world into parts among themselves, and undertaken to instruct it in the Gospel, the most blessed Peter, chief of the Apostolic band, was appointed to the citadel of the Roman empire, that the light of Truth which was being displayed for the salvation of all the nations, might spread itself more effectively throughout the body of the world from the head itself. What nation had not representatives then living in this city; or what peoples did not know what Rome had learnt? Here it was that the tenets of philosophy must be crushed, here that the follies of earthly wisdom must be dispelled, here that the cult of demons must be refuted, here that the blasphemy of all idolatries must be rooted out, here where the most persistent superstition had gathered together all the various errors which had anywhere been devised.
IV. St. Peter's love conquered his fears in coming to Rome.
To this city then, most blessed Apostle Peter, thou dost not fear to come, and when the Apostle Paul; the partner of thy glory, was still busied with regulating other churches, didst enter this forest of roaring beasts, this deep, stormy ocean with greater boldness than when thou didst walk upon the sea. And thou who hadst been frightened by the high priest's maid in the house of Caiaphas, hadst no fear of Rome the mistress of the world.
Was there any less power in Claudius, any less cruelty in Nero than in the judgment of Pilate or the Jews' savage rage? So then it was the force of love that conquered the reasons for fear: and thou didst not think those to be feared whom thou hadst undertaken to love. But this feeling of fearless affection thou hadst even then surely conceived when the profession of thy love for the Lord was confirmed by the mystery of the thrice-repeated question. And nothing else was demanded of this thy earnest purpose than that thou shouldst bestow the food wherewith thou hadst thyself been enriched, on feeding His sheep whom thou didst love.
V. S. Peter was providentially prepared for his great mission.
Thy confidence also was increased by many miraculous signs, by many gifts of grace, by many proofs of power. Thou hadst already taught the people, who from the number of the circumcised had believed: thou hadst already founded the Church at Antioch, where first the dignity of the Christian name arose: thou hadst already instructed Pontus, Galatia, Cappadocia, Asia, and Bithynia, in the laws of the Gospel-message: and, without doubt as to the success of the work, with full knowledge of the short span of thy life didst carry the trophy of Christ's cross into the citadel of Rome, whither by the Divine fore-ordaining there accompanied thee the honor of great power and the glory of much suffering.
VI. Many noble martyrs have sprung from the blood ofSS. Peter and Paul.
Thither came also thy blessed brother- Apostle Paul, "the vessel of election," and the special teacher of the Gentiles, and was associated with thee at a time when all innocence, all modesty, all freedom was into jeopardy under Nero's rule. Whose fury, inflamed by excess of all vices, hurled him headlong into such a fiery furnace of madness that he was the first to assail the Christian name with a general persecution, as if God's Grace could be quenched by the death of saints, whose greatest gain it was to win eternal happiness by contempt of this fleeting life. "Precious," therefore, "in the eyes of the Lord is the death of His saints:" nor can any degree of cruelty destroy the religion which is founded on the mystery of Christ's cross. Persecution does not diminish but increase the church, and the Lord 'S field is clothed with an ever richer crop, while the grains, which fall singly, spring up and are multiplied a hundred-fold. Hence how large a progeny have sprung from these two Heaven-sown seeds is shown by the thousands of blessed martyrs, who, rivaling the Apostles' triumphs, have traversed the city far and wide in purple-clad and ruddy-gleaming throngs, and crowned it, as it were with a single diadem of countless gems.
VII. No distinction must be drawn between the merits of the two.
And over this band, dearly-beloved, whom God has set forth for our example in patience and for our confirmation in the Faith, there must be rejoicing everywhere in the commemoration of all the saints, but of these two Fathers' excellence we must rightly make our boast in louder joy, for God's Grace has raised them to so high a place among the members of the Church, that He has set them like the twin light of the eyes in the body, whose Head is Christ. About their merits and virtues, which pass all power of speech, we must not make distinctions, because they were equal in their election, alike in their toils, undivided in their death. But as we have proved for Ourselves, and our forefathers maintained, we believe, and are sure that, amid all the toils of this life, we must always be assisted in obtaining God's Mercy by the prayers of special interceders, that we may be raised by the Apostles' merits in proportion as we are weighed down by our own sins. Through our Lord Jesus Christ, etc.
SERMON LXXXIV CONCERNING THE NEGLECT OF THE COMMEMORATION I. The Churchmen of Rome are in danger of forgetting past judgments and mercies, and becoming ungrateful to God.
The fewness of those who were present has of itself shown, dearly-beloved, that the religious devotion wherewith, in commemoration of the day of our chastisement and release, the whole body of the faithful used to flock together in order to give God thanks, has on this last occasion been almost entirely neglected: and this has caused me much sadness of heart and great fear. For there is much danger of men becoming ungrateful to God, and through forgetfulness of His benefits not feeling sorrow for the chastisement, nor joy for the liberation. Accordingly I fear, dearly-beloved, lest that utterance of the Prophet be addressed in rebuke to such men, which says, "thou hast scourged them and they have not grieved: thou hast chastised them, and they have refused to receive correction" For what amendment is shown by them in whom such aversion to Go d 'S service is found? One is ashamed to say it, but one must not keep silence: more is spent upon demons than upon the Apostles, and mad spectacles draw greater crowds than blessed martyrdoms. Who was it that restored this city to safety? that rescued it from captivity? the games of the circus-goers or the care of the saints? surely it was by the saints' prayers that the sentence of Divine displeasure was diverted, so that we who deserved wrath, were reserved for pardon.
II. Let them avail themselves betimes of God's long-suffering and return to Him.
I entreat you, beloved, let those words of the Savior touch your hearts, Who, when by the power of His mercy He had cleansed ten lepers, said that only one of them all had returned to give thanks: meaning without doubt that, though the ungrateful ones had gained soundness of body, yet their failure in this godly duty arose from ungodliness of heart. And therefore, dearly-beloved, that this brand of ingratitude may not be applied to you, return to the Lord, remembering the marvels which He has deigned to perform among us; and ascribing, our release not, as the ungodly suppose, to the influences of the stars, but to the unspeakable mercy of Almighty God, Who has deigned to soften the hearts of raging barbarians, betake yourselves to the commemoration of so great a benefit with all the vigor of faith. Grave neglect must be atoned for by yet greater tokens of repentance. Let us use the Mercy of Him, Who has spared us, to our own amendment, that the blessed Peter and all the saints, who have always been near us in many afflictions, may deign to aid our entreaties for you to the merciful God, through Jesus Christ our Lord. Amen.
SERMON LXXXV ON THE FEAST OF S. LAURENCE THE MARTYR (Aug. 10) I. The example of the martyrs is most valuable Whilst the height of all virtues, dearly-beloved, and the fullness of all righteousness is born of that love, wherewith God and one's neighbor is loved, surely in none is this love found more conspicuous and brighter than in the blessed martyrs; who are as near to our Lord Jesus, Who died for all men, in the imitation of His love, as in the likeness of their suffering. For, although that Love, wherewith the Lord has redeemed us, cannot be equaled by any man's kindness, because it is one thing that a man who is doomed to die one day should die for a righteous man, and another that One Who is free from the debt of sin should lay down His life for the wicked: yet the martyrs also have done great service to all men, in that the Lord Who gave them boldness, has used it to show that the penalty of death and the pain of the cross need not be terrible to any of His followers, but might be imitated by many of them. If therefore no good man is good for himself alone, and no wise man' s wisdom befriends himself only, and the nature of true virtue is such that it leads many away from the dark error on which its light is shed, no model is more useful in teaching God's people than that of the martyrs. Eloquence may make intercession easy, reasoning may effectually persuade; but yet examples are stronger than words, and there is more teaching in practice than in precept.
II. The Saint's martyrdom described.
And how gloriously strong in this most excellent manner of doctrine the blessed martyr Laurentius is, by whose sufferings to-day is marked, even his persecutors were able to feel, when they found that his wondrous courage, born principally of love for Christ, not only did not yield itself, but also strengthened others by the example of his endurance. For when the fury of the gentile potentates was raging against Christ's most chosen members, and attacked those especially who were of priestly rank, the wicked persecutor' s wrath was vented on Laurentius the deacon, who was pre-eminent not only in the performance of the sacred rites, but also in the management of the church's property, promising himself double spoil from one man's capture: for if he forced him to surrender the sacred treasures, he would also drive him out of the pale of true religion. And so this man, so greedy of money and such a foe to the truth, arms himself with double weapon: with avarice to plunder the gold; with impiety to carry off Christ. He demands of the guileless guardian of the sanctuary that the church wealth on which his greedy mind was set should be brought to him. But the holy deacon showed him where he had them stored, by pointing to the many troops of poor saints, in the feeding and clothing of whom he had a store of riches which he could hot lose, and which were the more entirely safe that the money had been spent on so holy a cause.
III. The description of his sufferings continued.
The baffled plunderer, therefore, frets, and blazing out into hatred of a religion, which had put riches to such a use, determines to pillage a still greater treasure by carrying off that sacred deposit, wherewith he was enriched, as he could find no solid hoard of money in his possession. He orders Laurentius to renounce Christ, and prepares to ply the deacon's stout courage with frightful tortures: and, when the first elicit nothing, fiercer follow. His limbs, torn and mangled by many cutting blows, are commanded to be broiled upon the fire in an iron framework, which was of itself already hot enough to burn him, and on which his limbs were turned from time to time, to make the torment fiercer, and the death more lingering.
IV. Laurentius has conquered his persecutor.
Thou gainest nothing, thou prevailest nothing, O savage cruelty. His mortal frame is released from thy devices, and, when Laurentius departs to heaven, thou art vanquished. The flame of Christ's love could not be overcome by thy flames, and the fire which burnt outside was less keen than that which blazed within. Thou didst but serve the martyr in thy rage, O persecutor: thou didst but swell the reward in adding to the pain. For what did thy cunning devise, which did not redound to the conqueror' s glory, when even the instruments of torture were counted as part of the triumph? Let us rejoice, then, dearly-beloved, with spiritual joy, and make our boast over the happy end of this illustrious man in the Lord, Who is "wonderful in His saints," in whom He has given us a support and an example, and has so spread abroad his glory throughout the world, that, from the rising of the sun to its going down, the brightness of his deacon's light doth shine, and Rome is become as famous in Laurentius as Jerusalem was ennobled by Stephen. By his prayer and intercession we trust at all times to be assisted; that, because all, as the Apostle says, "who wish to live holily in Christ, suffer persecutions," we may be strengthened with the spirit of love, and be fortified to overcome all temptations by the perseverance of steadfast faith. Through our Lord Jesus Christ, etc.
SERMON LXXXVIII ON THE FAST OF THE SEVENTH MONTH, III I. The Fasts, which the ancient prophets proclaimed, are still necessary.
Of what avail, dearly -beloved, are religious fasts in winning the mercy of God, and in renewing the fortunes of human frailty, we know from the statements of the holy Prophets, who proclaim that justice of God, Whose vengeance the people of Israel had again and again incurred through their iniquities, cannot be appeased save by fasting. Thus it is that the Prophet Joel warns them, saying, "thus saith the Lord your Go d, turn ye to Me with all your heart, with fasting and weeping and mourning, and rend your hearts and not your garments, and turn ye to the Lord your Go d, for He is merciful and patient, and of great kindness, and very merciful," and again, "sanctify a fast, proclaim a healing, assemble the people, sanctify the church." And this exhortation must in our days also be obeyed, because these healing remedies must of necessity be proclaimed by us too, in order that in the observance of the ancient sanctification Christian devotion may gain what Jewish transgression lost.
II. Public services are of a higher character than private.
But the respect that is paid to the Divine decrees always brings a special blessing, whatever may be the extent of our voluntary services, so that publicly proclaimed celebrations are of a higher character than those which rest on private institution. For the exercise of self-restraint, which each individual imposes on himself at his own discretion, concerns the benefit of a certain portion only of the Church, but the fast which the whole Church undergoes leaves out no one from the general purification, and God's people' then become strongest, when the hearts of all the faithful meet together in one common act of holy obedience, when in the camp of the Christian army there is on all sides the same making ready for the fight and for defense. Though the cruel enemy rage in restless fury, and spread all round his hidden snares, yet he will be able to catch no one and wound no one, if he find no one off his guard, no one given up to sloth, no one inactive in works of piety.
III. The September fast calls us in this public way to self-amendment.
To this unconquerable strength of unity, therefore, dearly-beloved, we are even now invited by the solemn Fast of the Seventh Month, that we may lift our souls to the Lord free from worldly cares and earthly concerns. And because, always needful as this endeavor is, we cannot all adhere to it perpetually, and often through human frailty we fall back from higher things to the things of earth, let us at least on these days, which are most healthfully ordained for our correction, withdraw ourselves from worldly occupations, and steal a little time for promoting our eternal welfare. "For in many things," as it is written, "we all stumble." And though by the daily gift of God we be cleansed from divers pollutions, yet there cling to unwary souls for the most part darker stains, which need a greater care to wash them out, a stronger effort to destroy them. And the fullest abolition of sins is obtained when the whole Church offers up one prayer and one confession. For if the Lord has promised fulfillment of all they shall ask, to the holy and devout agreement of two or three, what shall be denied to many thousands of the people who unite in one act of worship, and with one breath make their common supplications?
IV. Community of goods and of actions is most precious in God 's sight.
It is a great and very precious thing, beloved, in the Lord 'S sight, when Christ's whole people engage together in the same duties, and all ranks and degrees of either sex co-operate with the same intent: when one purpose animates all alike of declining from evil and doing good; when Go d is glorified in the works of His slaves, and the Author of all godliness is blessed in unstinted giving of thanks. The hungry are nourished, the naked are clothed, the sick are visited, and men seek not their own but "that which is another's," so long as in relieving the misery of others each one makes the most of his own means; and it is easy to find "a cheerful giver, "where a man's performances are only limited by the extent of his power. By this grace of Go D, "which worketh all in all," the benefit: and the deserts of the faithful are both enjoyed in common. For they, whose income is not like, can yet think alike, and when one rejoices over another's bounty his feelings put him on the same level with him whose powers of spending are on a different level. In such a community there is no disorder nor diversity, for all the members of the whole body agree in one strong purpose of godliness, and he who glories in the wealth of others is not put to shame at his own poverty. For the excellence of each portion is the glory of the whole body, and when we are all led by God's Spirit, not only are the things we do ourselves our own but those of others also over the doing of which we rejoice.
V. Let us then make the best use possible of the opportunity.
Let us then, dearly-beloved, lay hold upon this most sacred unity in all its blessed integrity and engage in the solemn fast with the concordant purpose of a good will. Nothing hard, nothing harsh is asked of anyone, nor is anything imposed beyond our strength, whether in the discipline of abstinence or in the amount of alms. Each knows what he can and what he cannot do: let every one pay his quota, assessing himself at a just and reasonable rate, that the sacrifice of mercy be not offered sadly nor reckoned among losses. Let so much be expended on pious work, as will justify the heart, wash the conscience, and in a word profit both giver and receiver. Happy indeed is that soul and truly to be admired which in its love of doing good fears not the failing of the means, and has no distrust that He will give him money still to spend, from Whom he had what he spent in the past. But because few possess this greatness of heart, and yet it is truly a pious thing for each one not to forsake the care of his own, we, without prejudice to the more perfect sort, lay down for you this general rule and exhort you to perform Go d 's bidding according to the measure of your ability. For cheerfulness becomes the benevolent man, who should so manage his liberality that while the poor rejoice over the help supplied, home needs may not suffer. "And He that ministers seed to the sower, shall both provide bread to be eaten and multiply your seed and increase the fruits of your righteousness." On Wednesday and Friday therefore let us fast; and on Saturday keep vigil all together in the presence of the most blessed Apostle Peter, by whose merits and prayers we are sure God 's mercy will be vouchsafed to us in all things through our Lord Jesus Christ, Who lives and reigns for ever and ever. Amen.
SERMON XC (ON THE FAST OF SEVENTH MONTH, V.)
I. We must always be seeking pardon, because we are always liable to sin.
We proclaim the holy Fast of the Seventh Month, dearly-beloved, for the exercise of common devotions, confidently inciting you with fatherly exhortations to make Christian by your observance that which was formerly Jewish. For it is at all times suitable and in agreement with both the New and Old Testament, that the Divine Mercy should be sought with chastisement both of mind and body, because nothing is more effectual in prevailing with God than that a man should judge himself and never cease from asking pardon, knowing that he is never without fault For human nature has this flaw in itself, not planted there by the Creator but contracted by the transgressor, and transmitted to his posterity by the law of generations, so that from the corruptible body springs that which may corrupt the soul also. Hence although the inner man be now reborn in Christ and rescued from the bonds of captivity, it has unceasing conflicts with the flesh, and has to endure resistance in seeking to restrain vain desires. And in this strife such perfect victory is not easily obtained that even those habits which must be broken off do not still encumber us, and those vices which must be slain do not wound. However wisely and prudently the mind presides as judge over the outer senses, yet even amid the pains it takes to rule and the limits it imposes on the appetites of the flesh, the temptation is always too close at hand. For who so abstracts himself from pleasure or pain of body that his mind is not affected by that which delights or racks it from without? Joy and sorrow are inseparable from a man: no part of him is free from the kindlings of wrath, the over-powering s of delight, the castings down of affliction. And what turning away from sin can there be, where ruler and ruled alike are liable to the same passions? Rightly does the Lord exclaim that "the spirit indeed is willing but the flesh is weak."
II. Christ is Himself the Way, which He bids us tread.
And lest we should be led by despair into sheer inaction, He promises that the Divine power shall make those things possible which are to man impossible from his own lack of power: "for narrow and strait is the way which leadeth unto life," and no one could set foot on it, no one could advance one step, unless Christ by making Himself the Way unbarred the difficulties of approach: and thus the Ordainer of the journey becomes the Means whereby we are able to accomplish it, because not only does He impose the labor, but also brings us to the haven of rest. In Him therefore we find our Model of patience, in Whom we have our Hope of life eternal; for "if we suffer with Him, we shall also reign with Him," since, as the Apostle says, "he that saith he abideth in Christ ought himself also to walk as He walked." Otherwise we make a vain presence and show, if we follow not His steps, Whose name we glory in, and assuredly they would not be irksome to us, but would free us from all dangers, if we loved nothing but what He commanded us to love.
III. The love of God contrasted with the love of the world.
For there are two loves from which proceed all wishes, as different in quality as they are different in their sources. For the reasonable soul, which cannot exist without love, is the lover either of God or the world. In the love of Go d there is no excess, but in the love of the world all is hurtful. And therefore we must cling inseparably to eternal treasures, but things temporal we must use like passers-by, that as we are sojourners hastening to return to our own land, all the good things of this world which meet us may be as aids on the way, not snares to detain us. Therefore the blessed Apostle makes this proclamation, "the time is short: it remains that those who have wives be as though they had none; and those who weep, as though they wept not; and those who rejoice, as though they rejoiced not; and those who buy, as though they possessed not; and those that use this world, as though they used it not. For the fashion of this world passes away." But as the world attracts us with its appearance, and abundance and variety, it is not easy to turn away from it unless in the beauty of things visible the Creator rather than the creature is loved; for, when He says, "thou shale love the Lord Shy Go d from all thy heart, and from all thy mind, and from all shy strength," He wishes us in noticing to loosen ourselves from the bonds of His love. And when He links the love of our neighbor also to this command, He enjoins on us the imitation of His own goodness, that we should love what He loves and do what He does. For although we be "God's husbandry and Go d 's building," and "neither is he that planteth anything, nor he that watereth, but Go D that giveth the increase," yet in all things He requires our ministry and service, and wishes us to be the stewards of His gifts, that he who bears Go d 's image may do Go d ' s will. For this reason, in the Lo rd ' S prayer we say most devoutly, "Thy Kingdom come, Thy will be done as in heaven, so also on earth." For what else do we ask for in these words but that Go d may subdue those whom He has not yet subdued, and as in heaven He makes the angels ministers of His will, so also on earth He may make men? And in seeking this we love Go D, we love also our neighbor: and the love within us has but one Object, since we desire the bond- servant to serve and the Lord to have rule.
IV. The love of God is fostered by good works.
This state of mind, therefore, beloved, from which earthly love is excluded, is strengthened by the habit of well-doing, because the conscience must needs be delighted at good deeds, and do willingly what it rejoices to have done. Thus it is that fasts are kept, alms freely given, justice maintained, frequent prayer resorted to, and the desires of individuals become the common wish of all. Labor fosters patience, gentleness extinguishes anger, loving-kindness treads down hatred, unclean desires are slain by holy, aspirations, avarice is east out by liberality, and burdensome wealth becomes the means of virtuous acts. But because the snares of the devil are not at rest even in such a state of things, most rightly at certain seasons of the year the renewal of our vigor is provided for: and now in particular, when one who is greedy of present good might boast himself over the clemency of the weather and the fertility of the land, and having stored his crops in great barns, might say to his soul, "thou hast much goods, eat and drink," let him take heed to the rebuke of the Divine voice, and hear it saying, "Thou fool, this night they require thy soul of thee, and the things which thou hast prepared, whose shall they be?" This should be the wise man's most anxious consideration, in order that, as the days of this life are short and its span uncertain, death may never come upon him unawares, and that knowing himself mortal he may meet his end fully prepared. And so, that this may avail both for the sanctification of out bodies and the renewal of our souls, on Wednesday and Friday let us fast, and on Saturday let us keep vigil with the most blessed Apostle Peter, whose prayers will help us to obtain fulfillment of our holy desires through Christ our Lord, Who with the Father and the Holy Ghost lives and reigns for ever and ever. Amen.
SERMON XCI ON THE FAST OF THE SEVENTH MONTH,. VI I. Abstinence must include discipline of the soul as well as of the body.
There is nothing, dearly-beloved, in which the Divine Providence does not assist the devotions of the faithful. For the very elements of the world also minister to the exercise of mind and body in holiness, seeing that the distinctly varied revolution of days and months opens for us the different pages of the commands, and thus the seasons also in some sense speak to us of that which the sacred institutions enjoin. And hence, since the year's course has brought back the seventh month to us, I feel certain that your minds are spiritually aroused to keep the solemn fast; since you have learnt by experience how well this preparation purifies both the outer and the inner parts of men, so that by abstaining from the lawful, resistance becomes easier to the unlawful. But do not limit your plan of abstinence, dearly-beloved, to the mortifying of the body, or to the lessening of food alone. For the greater advantages of this virtue belong to that chastity of the soul, which not only crushes the lusts of the flesh, but also despises the vanities of worldly wisdom, as the Apostle says, "take heed that no one deceive you through philosophy and empty deceit, according to the tradition of men."
II. And in particular we must abstain from heresy, and that of Eutyches as well as that ofNestorius.
We must restrain ourselves, therefore, from food, but much more must we fast from errors that the mind, given up to no carnal pleasure, may be taken captive by no falsehood: because as in past days, so also in our own, there are not wanting enemies of the Truth, who dare to stir up civil wars within the catholic Church, in order that by leading the ignorant into agreement with their ungodly doctrines they may boast of increase in numbers through those whom they have been able to sever from the Body of Christ. For what is so opposed to the Prophets, so repugnant to the Gospels, so at variance with the Apostles' teaching as to preach one single