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"But, once admit a single exception, and the infallible virtue of the rule ceases." Thus the famous Canon of Vincentius Lirinensis is like tradition itself, always either superfluous or insufficient. Taken literally, it is true and worthless; because what all have asserted, always, and in all places, supposing of course that the means of judging were in their power, may be assumed to be some indisputable axiom, such as never will be disputed any more than it has been disputed hitherto. But take it with any allowance, and then it is of no use in settling a question: for what most men have asserted, most commonly, and in most places, has a certain
On the contrary, Epiphanius, who wrote a history of heretics a hundred years afterwards, says, that Paul endeavoured to support his doctrine by texts of Scripture. And Vincentius Lirinensis, A.D. 434, speaking of Paul and other heretics of the same age, has these words: "Here, perhaps, some one may ask whether heretics also urge the testimony of Scripture.
Octai had Mongalia and Cathay, or Northern China. Carpini, or rather Vincentius, has sadly confounded all authentic history, by his rambling colloquial collections from ignorant relators, and has miserably corrupted the orthography of names of nations, places, and persons. Probably meaning in Persia, beyond the Caspian Sea. Of the Power of the Emperors, and of his Dukes..
Fracastorius, De Sympathia et Antipathia, Lib. i. cap. 23. See also Vincentius Alsarius, De Invid. et Fasc. Vet., in Graevius, Thes. Rom. Antiq.
In this simple deputation later writers have seen and perhaps by a gradual process the connection might be traced the first germ of legati a latere. But it must have been a very far-seeing eye which in Victor and Vincentius, the two unknown elders, representing their sick old bishop, could have detected the predecessors of Pandulf or of Wolsey.
"The gray-haired saint may fail at last, The surest guide a wanderer prove; Death only binds us fast To the bright shore of love." Vincentius wrote in the early part of the fifth century, that is, three good centuries and more after the death of St.
Ignatius in proof that he himself was a true Catholic, in spite of being separated from Rome, so he triumphantly referred to the Treatise of Vincentius of Lerins upon the "Quod semper, quod ubique, quod ab omnibus," in proof that the controversialists of Rome, in spite of their possession of the Catholic name, were separated in their creed from the Apostolical and primitive faith.
Lawrie, Hist. of Freemasonry, p. 27. Vincentius Lirinensis or Vincent of Lirens, who lived in the fifth century of the Christian era, wrote a controversial treatise entitled "Commonitorium," remarkable for the blind veneration which it pays to the voice of tradition.
I do not dispute these points; though I claim "the right of private judgment," so far as to have my own very definite opinion in the matter, which I keep to myself. Such being the plain teaching of the Fathers, and such the duty of following it, Vincentius proceeds to speak of the misery of doubting and change:
Augustine’s City of God; or the tract of Vincentius Lirinensis. And I confess that I should not even object to portions of Bellarmine’s Controversies, or to the work of Suarez on laws, or to Melchior Canus’s treatises on the Loci Theologici.
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