A SURVEY OF THE APOSTASY OF MARCUS ANTONIUS DE DOMINIS, Sometime Archbishop of SPALLETO.  
Drawn out his own Book, and written in Latin, by Fidelis Annosus, Verementanus Druinus, Divine: AND Translated into English by A.M.  
Permissu Superiorum. M.DC.XVII.   

THE AUTHOR to the Reader.  
GENTLE Reader, I wish thee to peruse this Treatise with the same mind and affection wherewith it was written. We make trial, whether by whole some admonitions we can reclay me an Apostata, by order a Priest, in dignity an Archbishop, and (to use no worse terms) by nature, and in manners a Man, sinning out of human levity and folly.  
We would not arraign him upon other men's evidence; but make him (a course most reasonable) both Plantisse and Defendant in his own cause, and the Holy Scriptures, with the ancient Fathers, his judges: To whose Sentence and Authority if he yield, we will entertain with joy his Return, whose Flight, and Apostasy we now commiserate. But if fear of shame be more forcible with him, then love of Truth; if he will be stubborn in his errors, and obdurate in his sins; he shall perish to himself: an example for others to beware, and a means of salvation of many.   

THE TRANSLATOR to the Reader.  
I Thought good to let thee understand (Courteous Reader) that the Author of this Survey, in citing the pages of the Archbishops Book, followeth the London Edition, printed for john Bill. The words of the Archbishop I have endeavoured to translate faithfully into English, and have not followed the supposed English Translation, which indeed is no translation at all, but a vain and idle storish upon the matter, many times very opposite to the Text, dark, and without sense; in so much that it may seem the Translator thereof either did not understand well the Latin tongue, or was ashamed at the true conceits of his Archhishop, and therefore would not set them forth in English.   

A SURVEY OF THE APOSTASY OF MARCUS ANTONIUS DE DOMINIS, Sometimes Archbishop of SPALLETO. Drawn out of his own Book,  by Fidelis Annosus Verementanus Druinus. 
NO sooner was your Book, Mark Antony, delivered into my hands by a friend of mine, wherein you set down the purpose of your going, but I presently perused it. I expected from such an Apostata some new and colourable reasons of revolt from the Catholic Church. When I found nothing but vulgar excuses, usurped by ancient Heretics of all ages, grown (by long usage) worn, & thread bare, I could not but wonder at your Project, how you could persuade yourself, that with a few, silly, and ill compacted leaves, a wickedness, of all others the greatest and foulest, could so easily be shrouded. And not only you bring nothing wherewith to excuse your crime, but so unwarily and grossly you discover yourself, that from the steps left printed in your book, the whole race of your Apostasy may not only be traced and tracked out, but fully shaped forth. It is needless therefore for him that would know you, to seek out matters a far off, or to listen to rumours, ever uncertain and often false. The Rat by his own savour is sufficiently bewrayed: out of your own book may be gathered enough, and too much, to declare Who you were, and who now you are.  
From hence have I taken an Inventory of your Apostasy, to the publishing whereof four causes have moved me. First, lest with the vain titulary sound wherewith you set yourself forth in the front of your book any be deceived, to think that which Tertullian writeth should not be true: 
Tertul. de praesc. ca 3.  That those are not to be esteemed prudent, nor faithful, nor learned, whom heresies can pervert. The second, that by this your example, others may become more wary in following your steps whose fall so deservedly they dread to behold. Thirdly, that the English Protestants may learn to be ashamed, to glory so much in you whom over greedily they admitted, with promise to themselves you would prove a fatal writer against Rome. They that know you, what will they say? Doubtless, that one of weak sight may reign amongst the blind; that beggars have nothing but a few rags to boast of; that men are easily persuaded that shall come to pass which earnestly they desire. The fourth cause concerneth yourself, who may reap this abundant fruit out of this Survey, to know yourself. The special end of my writing is your salvation. Should not I write for him for whom Christ died? should I spare my labour of writing for you, when God of shedding his blood for you made no end, but with his life? Peruse then with a quiet mind what charity hath suggested: regard not how sharp the things are which you read, but how true, how authentically proved, God being the judge, your own conscience giving evidence. Your disease will not permit, that I should deal coldly, or dissemble with you: it hath wrought into the in most parts of your body, it hath dispersed itself into the bowels, nor could I search into it, lurking in the quick, without your pain and feeling.  
Strong must the medicines be that must cure you. And nothing is stronger than the Truth, nothing more wholesome to a man then the knowledge of himself, the root of all evil and errors being not to know one's self. Christ threatens that Pastor who knows not himself, with the penalty of Apostasy, which of all other is the greatest. If thou knowest not thyself, 
Cant. 1. vers. 8.  go forth and follow after the steps of thy flocks, and feed thy kids besides the tabernacles of the Pastors. Which place S. Augustine most elegantly declareth, and so, as he may seem plainly to speak unto you. 
Aug. ep. 40.  If you know not yourself (saith he) go your ways, I do not cast you forth; but get you hence, that those which are within may say unto you; he went out from us, but he was not of us. Go tread you the footing of your flocks, not of one flock, but of divers and wandering flocks. Go feed your goats, not like to Peter, to whom it is said, feed my sheep. Go feed your goats in the shepherds tabernacle, not in the pastures where is one flock & one Pastor. That this punishment is inflicted on yourself, if you have not lost together with faith all sense & reason, you cannot but acknowledge. We truly have not thrust you out, but freely you went forth of yourself. Scarce had you departed, when you lighted upon steps & divers path-ways of doctrine Lutheran, Calvinian, Zwinglian, anabaptistical, Arian, different and opposite one to another. Proceeding further, you arrive not to the Tabernacle of one Pastor, but to the shepherds Tents, being not so much for the number of persons as for variety of opinions, many. Wherefore now at last look back, by what gate you entered into these mischiefs you knew not yourself.  
Had you but known yourself, you would never have imagined, much less have written in the sixth page of your book, I am not ashamed to aver, that I was had in as much esteem in our Provinces & Churches, as any other. Modesty requires, that men should be bashful in speaking, though with great moderation, things tending to their own praise: whereas you proclaim yourself second to none of the Bishops, either of the State of Venice, or of the Catholic world beside, and this you profess to speak without blushing You say true; Shamefastness is not wont to wait upon an Apostata. But we, howsoever you dream of your being famous, had news of the Archbishop of Spalleto his flight, before we heard of his name. Mark Antony in the Northern parts was sooner known by his face then by his fame; he came so fast, that he prevented the messenger of his worth and estimation. The fugitive Primate himself first declared to many that there was any such Spalatian Primate. Notwithstanding you were not more unknown to the world then to yourself, which is the cause you insolently prefix your name to your book, as already known and sufficient to give it lustre, Mark Antony de Dominis, Archbishop of Spalleto, sets down the reason of his going. So you style your book, as if you were the Pythian Apollo ready to give Oracles, or some Dictator delivering Laws unto the people, or Pythagoras prescribing to his scholars Aphorisms, or at least some Author known by his former writings able to gain credit to any work by the splendour of his name. Who, notwithstanding, were at that time (for afterwards you became more notorious through the stain of your fall) so unknown, that many wondered at the title, nor were there wanting inquirers, who should this Mark Antony be? What going is that he speaks of so uncertainly, without naming either whither, or from whence? Is peradventure that old Mark Antony revived again, and fled from Rome to Egypt? that Antony so famous for wine and venery, who having violated his former faith to his Roman spouse no less renowned for chastity then noble of blood, joined himself to that Egyptian woman infamous for her many foul enormities: Thus did men, not yet acquainted with your journey, descant upon the title of your book, framing conjectures of the author of Mark Antony's name. They could not speak more assuredly of a person wholly unknown, neither did their roving discourses much miss of the mark. For you having left the Roman Spouse, and violated your first faith, have matched yourself to that Lutheran brat, who being of her Father's condition, no more able to refrain from venery, then from food, differs not much from Cleopatra's manners. If you but resemble that drunken Triumuir as well in life, as you do in name, by this match may that old saying be renewed, Bacchus is wedded to Venus.  

THE FIRST PART OF THE SURVEY OF APOSTASY, or the Ladder of Mark Antony's fall, consisting of eight steps, or degrees.  
SINCE therefore you must be cured by the most true knowledge of yourself, who through your too high a conceit of yourself, have slid down into hell in this Survey, I put you in mind of yourself, whom yourself have so much forgot, and I lay open your Apostasy, not so much to the Readers eye, that he should detest it, as before your own conscience that you may bewail it. Behold now at last, who you were when you seemed a Catholic, and by what steps by little & little you fell into this abyss. The degrees therefore are these, secret Pride, close Infidelity, suspicious Lightness, abandoning the jesuits Order, ambition of holy Dignities, audacious Contention for Pre-eminence, open Contumacy against the Pope, finally Presumption of your own judgement and learning above the Church. I will handle all these in their order, not led by variable rumours but by evident arguments, and for the most part taken out of your own Book.  

The first degree, Secret Pride.  
HERESIES are in number divers, divided by nations, but much more by manners, rites, and errors amongst themselves: Yet all are sisters (saith S Augustin) borne of the self same mother Pride. To which purpose saith S. Gregory, Pride is the seat of Heretics, for were they not first puffed up in their own conceit they would never fall into strife of perverse opinions. This also, Antony, was the beginning of all your mischief long ago: through a certain secret Pride you coveted to show yourself wise, and zealous, for the union of all Churches above all other Catholics, under which pretenced zeal, you now at last leave the Church. Which pride of yours you discover in your 9 page in these words: I ever cherished in me (say you) from my first entrance into holy orders, a kind of innated desire, I had to see the union of all the Churches of Christ. I could never brook this separation of the West from the East, in matters of faith, nor of the South from the Northern parts. I was very anxious to understand the cause of so many and so great schisms, and to spy out, if there could be any way thought upon to reduce all the Churches of Christ to the true ancient union. Yea I did burn with desire to behold it, and I was vexed with inward grief for so many dissensions, which strangely tormented me.  
2. If you perceive not the pride that lurketh in these your thoughts, I will stir them up further. I let that pass where you call the Grecian Schism, a Separation of the West from the East, when rather you should have termed it the separation of the East from the West; for we left not the Grecians, but they departed from us. We Latins are not the Church which departed, but that from which departure was made. What principle of faith ever was common with us and the Grecians, which we have forsaken? They after they had nine times in nine general Counsels (peace & union concluded) subscribed to the Roman Supremacy, so often again with the note of levity revolted. With no less apparent falsehood you call the Lutheran defection, a separation of the South from the North, as if the South (that is Rome & Italy) had divided itself from the North, abiding still in the faith of their ancestors. It is not so: for what is more known then at such time as Luther, Zuinglius, and Caluin, and the first Novellistes began to preach, that the North was Catholic, and embraced the Roman doctrine, which now they abhor? The Roman Church made no division, but suffereth diursions made against her The North falling away into new opinions, Rome still remained immovable in the faith which before she embraced; nor did the haven leave the bark, but the bark the haven. But against these your conceits, I proceed no further, because perhaps they are not so much signs of secret Pride, wherewith you were then tainted, as of newer errors wherewith now you are blinded.  
3. I come to your Pride. Was it not a part of passing great arrogancy, that you being but newly, and scarcely yet admitted to holy Orders, would take upon you to be the judge of the whole Church? That you would cite before your Tribunal, as guilty of Schism, as well the Latin Church, as the Greek, no less the Roman (whereof you were a member) than the Lutheran? I would (say you) feign have known the cause of the division, and Schisms of all Churches, and find out some means to bring them unto the true, & ancient unity. A great piece of work, Antony, and hardly to be dispatched in a general Council of the Church; much less are the shoulders of a puny Clergy man, as you were then, able to sustain the burden thereof. But what necessity was it for you, to intrude yourself into the search of this cause? General councils had already heard this controversy of schisms, they had before hand condemned both Greeks and Lutherans; 
Cyprian. l. 4. Epist. 6.  they had concluded with Cyprian, That Schisms, & Heresies do, and have ever sprung up from no other cause then this, that the Bishop which is one, and governs the Church, by the proud presumption of some, is set at nought; and the man by God's ordinance honoured, by most unworthy men is adjudged: nor that there is any other way of union, and of extinguishing heresies, then that they return to the fountain of unity, and embrace that Catholic proof, a short an easy way of belief, containing the Epitome of truth, which our Lord appointed, 
Matth. 16.  when he spoke to Peter: Thou art Peter, and upon this Rock will I build my Church. That he that forsaketh Peter's Chair, whereupon the Church is founded, cannot be of the Church. This is the only cause of Schism, this the only way to unity, this the definition of the Fathers, and of the Church. This, you being then a jesuite and a Clergy man, could not be ignorant of, nor doubt of being a Catholic (if you were so indeed;) why therefore did not this judgement of the Church quiet you? Why did you vex yourself in the search of another cause of Schisms, and another way of union.  
3. Certainly you then began to breed that which you have now at last brought forth, or at least you leave the Church, to the end you may bring it forth, which is a certain strange, and wonderful device to unite all the Churches in one, whereby all Christian societies (although differing in Religion among themselves, & from Peter's Seat) are thrust up into one Body of a Church, without any universal Head or Prince to govern them. This is the special new doctrine you come to preach, this the great supposed light, wherein you now exult, a glimpse whereof Satan transfiguring himself into an Angel of light, long ago presented unto you. And what was this else but to make yourself wiser than all Catholics besides? then councils, Fathers, and the universal Church? yea which is more, wiser than Christ himself, who when he saw that the peace of his Church could not otherwise stand without a Governor, 
Leo ep. 84.  he made Peter the chief of his Apostles, That in fellowship of honour, there might be a certain difference of power: 
Hier. count jovin.  and that by appointing a head, the occasion of schism might be utterly taken away.  
4. If (as you would make us believe) you had been inflamed with the true zeal of souls, you would never have so anxiously searched into new causes of schisms, but rather have laboured to remove those which are now already discovered by Fathers, and councils, pestering the world to the ruin of many. You would not have been so prodigal of your vain and proud tears for the Christian Churches, and for the Roman itself with the rest, whose child you were; but rather taking compassion of nations wandering from the Roman Church you would have studied to reduce them to the headspring of unity, by word, example, writing, labours, perils, and lastly with your life laid down in pawn for testimony thereof. This had been the part of a wise man, of one burning in Charity, of a jesuite. But whilst your fellows the jesuits, with other Preachers of the Faith, sweat out their blood for the union of Churches, and the utter racing of schism, you, forsooth, burning with zeal, innated not infused, human not divine, at home in your idle and imaginary traveles, discover new found ways of conversions, such as were never trod on by any foot before. Thus you vanished away in your own cogitations: whilst you toiled yourself in seeking out new and unused ways, you lost the ancient and ready way: whilst in the Catholic way, with the foot of pride you strove to go beyond the rest, from the Catholic truth were you cast away, & could not stand.   

The second degree, Secret Infidelity.  
FOR whiles you sit in your throne umpiere of Churches, you begin yourself to stagger in the Catholic faith: that you might at last become an Apostata, it was needful, that you should first doubt of your faith, that so the saying of Hilary might stand for good. 
Hilar. l. 6. de Trin.  Well may heresy tempt an unperfect man, but it cannot supplant the perfect. Cyprian saith: Let no man think, 
Cyprian. de unit. Eccles. ca 7.  that good men can depart from the Church; The wind blows not away the Corn, nor doth the tempest overthrow the Tree that is well rooted in the ground; The slighter chaff is carried away with the wind; the weaker trees by force of storms are overthrown. These are those whom the Apostle john noteth, 
joan. 2. cap. 19  saying. They went out from us, but they were not of us: For had they been of us, they would no doubt have stayed with us. It is so indeed (Antony) you were none of ours, even when you seemed most to be ours; you were ever of a doubtful Faith, and of a wit propense to heresy: This, those that know you, testify; this you seem not to deny of yourself, and this will I demonstrate with a double argument out of your own speeches.  
6. First in your eight page you writ, that continually you felt temptations (which now you term sparkles of the inward spirit) about certain supposed doctrines of the Roman faith, wherewith (say you) I could never rest satisfied, nor free myself wholly from a vehement suspicion, which ever held me perplexed, as I grew more ancient in the studies of sacred divinity. What those temptations were, and against what articles of the Roman faith, you set not down: you leave it to our choice, to think that you always had a doubt of the mysteries of the most holy Trinity, of the Incarnation, and the Eucharist, with others; for these also are the articles of the proper Roman faith, which it constantly manteynes against the old heretics, and many of the reform (or deformed rather) of this upstart Gospel. Nor can you say, that you signified your temptations only, but gave no assent or consent thereunto. For this is confuted out of that which you writ in the same pag. 8. I have truly always thought it (say you) a matter not void of suspicion (as reason teacheth) that the books contrary to the Roman doctrine, should be barred from the students, and from those that are well affected to the Catholic faith. You plainly confess by this, that you had not only a motion of doubt against faith, but an assent also: nor were you tempted only, but you assented likewise to that which the temptation suggested, (to wit) that the Roman faith was, if not false, at least wise not free from suspicion of falsehood.  
7. From hence is derived the second Argument of your secret Infidelity. You say that you ever have suspected the Roman Church, because she layeth those books out of sight which are any ways contrary to her doctrine. And by and by you explicate more clearly your suspicion (to wit:) That something there was no doubt in the books of heretics, which the Roman doctrine was not able to convince. I take you at your word, that you always suspected the Protestants doctrine to be sounder than the Catholics. What may be deduced from this? Even this, that you were never a Catholic indeed, never truly endued with the Roman Faith. For he that believes like a Catholic and a Christian, this thing of all other first and chief he believes, that nothing may be found surer or holier than his faith. And this persuasion if it be unsteady and wavering, is no Faith, nor the substance of things hoped for, nor the firm and immovable ground of salvation. 
Tertul. praesc. ca 8.  When we believe (saith Tertullian) we desire to believe no more, for this thing we first of all believe, that there is not aught else to be believed. And again, 
Ibidem c. 11  No man seeks for that which he hath not lost, or never had. If you believe the things that you ought to believe, and yet imagine something else to be sought for, then surely you hope, that there is something else to be found; which you would never do, but because either you did not believe that which you seemed to believe, or else now you have left to believe. Thus leaving your Faith you are found a denier. Thus Tertullian. Who seems (Antony) to speak to you, your conscience he convents: you say that, with reason you have always esteemed the Roman doctrine to be touched with suspicion of infirmity. Is this you speak, true or false? If false, who hath so bewitched you to give the lie to your own self? how is it likely that you will speak well of the Pope whom you hate, that spare not your own self? he that is not good to himself, to whom will he be good? If true, how were you ever a Catholic, and a Roman Catholic, that have always judged the Roman doctrine (if not openly false) yet lying open to suspicions of falsehood, and no way secure?  
8. Since than you confess your Faith to have been ever so sickly and feeble, we trouble not ourselves with the searching out of those decrees and mysteries of the Roman Faith whereof you doubted: But in reward of your ingenuous confession, we do of our own accord vouchsafe you the grant of your suit, which you so painfully endeavour in this writing to obtain of us. For you desire, that your departure may breed no admiration in us; Your suit (Antony) is reasonable, and not amiss for us. For it is the part of a Christian rather to eschew heresies, whereof Christ foretold us, 
Matth. 24.19. Act 20.  then to wonder at them: not to wonder I say, though the stars should fall from heaven, or that, from among Bishops whom Christ hath placed to govern his Church purchased by his blood, there should arise men lying, and speaking perversely: Wonderers (as Tertullian saith) by the fall of certain persons which were held for learned, or holy men, are edified to their own destruction: They understand not that we ought to receive Doctors with the Church, and not with Doctors forsake the Church, nor to esteem the Faith, for the persons that embrace it, but the persons for the Faith they embrace. But as for you (Antony) why should we wonder at your fall, seeing you confess, that you were never stable. 
Cypr. epist. 52. ad Anton.  Grave men (saith S. Cyprian) and such as are once well & sound founded on the rock, are not shaken with wind or storms, much less removed with a sil●y blast. It were a wonder indeed if such men so grounded in the faith should fall: but you that never stood fast upon the Rock, against which the proud gates of hell cannot prevail, 
Aug. count part. Donat.  you that always had the sails of you high mind spread to the winds of novelty, you that continually suspected the infallible doctrines of the Roman Church for feeble, you being so doubtful, and uncertain; no marvel if at last, tossed with divers fancies, as it were with certain blasts of winds rushing upon you, you were beaten from your first purpose. The Faith that in yourself already was false, could not long retain the semblance of standing.   

The third degree, Suspicious Lightness, and Inconstancy.  
BUT now if we do look into the causes of these your doubts, such causes especially which you commit to writing, strait appeareth your suspicious Levity, readily carried away with every blast. You object forsooth errors, abuses, and innumerable novelties to the Roman Church, but they are but words only: For in particular you do not so much as name them, much less prove them. Namely and especially you urge two incitements of your change, two things that scandalised you in the Catholic Church, which we will now examine, and lay open the vanity you discover therein. The first in your 8. page, you set down in these words. That which made me more doubtful, was the exact and rigorous diligence used both at Rome, and in my own Country; Whereby a most vigilant heed is taken, that no books contrary to the Roman doct●i●e, be handled or read of any: good reason I thought there was, that the vulgar sort should be forbidden them: But that students, and those very well affected to the Catholic faith, and well known to be sound in doctrine, should wholly be deprived of them, I have ever thought it a matter of suspicion. And in hiding, suppressing, and destroying of such books, so much industry is had, that for this cause only a man may well suspect, that there is something in them, which our doctrine is not able to convince. Two things you say; first that you have always had the Roman Church in suspicion, because she prohibits the adversaries books. The other is, that for this very cause her doctrine may well be called in question By the first you bewray the instability of your mind, but in the second your impiety also.  
10. For the first then, what a lightness & inconstancy is it, upon so vain a suspicion to renounce the Church, especially that Church that hath bred you to Christ? In whose lap (to use S. Augustins' words) many just respects should have held you: 
Aug. count Epist. rundam. cup. 3.  (to wit) the consent of people and notions, the authority which was first bred by miracles, nursed by hope, brought up by charity, founded in antiquity. The succession of Priests, even from the seat of Peter the Apostle, to whom our Lord after his resurrection committed his flock, unto this present Bishopric. Lastly the name Catholic; which not without cause this Church only, amongst so many heresies, hitherto hath enjoyed. But (say you) she smothers, oppresseth, and destroyeth the adversaries books by all means possible: she do●h so indeed; like a mother she wisely, and piously tenders the good of her children; like a shepherd she looks carefully to her flock; as the servant of servants, Whom our Lord hath placed over his family, forbiddeth them to taste of poisoned meats, warily preventing, lest such deadly food should be brought into her house: what fault is there in all this? This is no diffidence, but providence, nor is the weakness of her doctrine, which is divine, the cause of her fears, but the frailty and inconstancy of man's mind: For experience sufficiently approves (nor do you deny) that which S. 
Aug. count Epist. Fund.  Augustine affirms: That there is no error whatsoever, but may be so glossed, that it may easily steal in by a fair gate to the minds of the ignorant. And who sees not, if dangerous Books for the use of the learned, should be freely brought into Countries that are not tainted with heresy, that scarce truly, or rather not scarcely can it be, but that they must light into the hands of the ruder sort, especially if they should be permitted in such a number, as you would have (that is to say) to all Bishops and Divines, 
Pag. 9  that have fully ended their studies: Yea, and moreover to Students and scholars also, to see whether their masters truly allege the testimonies of heretics. This were too great a multitude, and would make poison over common. Wherefore the Catholic Church with great wisdom hath thought it more expedient that the learned, which may securely read such books, rather should want this vain contentment of curiosity, or unnecessary furtherance of learning, then that the unlearned, by so common bringing in of such infectious merchandise, should be brought into manifest danger of their salvation.  
11. Neither truly as you suppose doth this danger of drinking falsehood, by perusal of heretical books, belong to the common sort of men only, whom you term void of judgement and discretion. I take it, you mean heardesmen, shepherds, crafts men, & such like: which kind of people, notwithstanding for the most part is safest of all, of they be not more by others example and authority, then by their own reading perverted. The danger indeed threatens the vulgar sort, but the vulgar sort of the learned. In which number are found not a few rash & hot spirits, men rather died then imbued with sacred learning, that seem to themselves, and many times also to the people learned Catholics, & constant, when rather they are like unto men easily removable from their faith, unlearned, & apre to worship their own fancies as divine oracles. Wherefore no Catholic unless some giddy fellow, void both of experience and reason, will mislike this Roman solicitude, in providing so carefully, that books condemned be not read rashly and promiscuously, even of those that are otherwise held learned, but with choice, mature counsel, and regard had to places, times, persons, and causes. And if there be any, that would read these books, not out of an impious levity to find out perhaps some better faith, nor out of dangerous curiosity, by such reading to become more learned, but with a purpose to confute them; the Catholic Church will never deny them faculty, if charity be their motive, and they thought meet for the burden. What is there here done but with great counsel and wisdom? What practice, that the Church used not in ancient times? Above 800. years ago more or less the seventh Ecumenical Synod, the second Nicene, Canon the ninth, decreed, that the books of the heretics which they had condemned, should be conveyed to the Bishop of Constantinople his palace, there to be laid up amongst other heretical books. You will say, that this Canon was directed only to the vulgar, not to the Divines, & to Bishops much less. Hear what follows. But if there be any, that conceal these books, be he Bishop, or Priest, or Clergy man let him be deposed: and if he be a lay man, or a Monk, let him be anathematized. What can be more manifest? 
Leo ep. 48.  But Leo the Pope for learning & holiness surnamed the Great, but much the greater by his office, with no less carefulness, ordaineth, that with all Priestly diligence, care be had, that no books of heretics differing from godly sincerity be had of any, yea and that some of them, should he consumed by fire. Moreover the fourth Council of Carthage, or rather the fifth held in S. Augustine's time, permitted not heretical books to be read; for Bishop's curiosities, but restrained them to their limits of time, 
Can. 16.  & necessity, Canon 16. ordaining thus; Bishops may read heretical books according to the time, and necessity. Is not this practice then of the Roman Church, both ancient, pious, and full of wisdom? What will not the reprobate catch at to their own destruction, that are offended with so wholesome a custom? 
Aelian. lib. 4. cap. 16.  The spider sucks poison from flowers, the beetle being touched with the breath of the purest Rose dieth; yea that flower of flowers, by whose odour we breathe life, to the jews was an odour of death to death. And you (Antony) are scandalised with the Church's piety in suppressing heretical books; her prudence in this practice strikes you blind; her motherly care you calumniate; you wrist the motives of love to causes of bitter hatred.  
12. Now as this other saying of yours, that the Roman Church for so severely prohibiting the books of heretics, may well & justly be called in question for her doctrine; is not only in itself false, but in the sequel impious. For that which is said of a thing, hoc ipso, & per se, that is, as belonging to the thing of itself, & by itself, is spoken likewise of every such thing, according to Philosophy, nor any man, that knows what he saith will deny it. Therefore that which agreeth to the Roman Church of itself, and merely for this respect, that she prosecuteth her adversaries books, must agree likewise to every Church, that with like industry suppresseth her adversaries books. If you do grant but this once, than you must give sentence against the ancient Church, and restore to life all those Heretics, who with their books have been long since turned into ashes. For we have already declared, with what diligence our Forefathers, and ancient Counsels have prohibited their adversaries books: which care and solicitude Christians, and pious Princes have imitated by their Edicts. justinian the Emperor, being in person at the fift general Synod, by an Edict of his, which was read in the same Synod (actione prima) prohibited the writings of Severus an Heretic condemned by the Synod. 
In 5. Syno. gen. act. 1.  Let not (said he) the writings of Severus remain with any Christian, 
Et in novel. Const. 42.  but be had as profane and odious by the Catholic Church, and let them which have such books, 
Habetur in 5. generali Synodo collat. 5.  burn them, unless they will abide the peril thereof. With like severity Theodosius, and Valentinian Emperors (both first of their names) did prosecute Heretical books in these words. Let no man presume to read, possess, or write such books, which withal diligence are to be searched for, & wheresoever they be found to be burned in the public view of all men: but those that are discovered to have kept such books, let them be sent to perpetual banishment. 
Nicepho. l. 8. cap. 15.  But of all others, the Emperor Constantine the Great set forth the sharpest Edict against the books of Arius, saying. Our will is, that if any writing of Arius be found, it be committed to the fire, that not only his wicked doctrine may perish, but that also there may remain no monument thereof: yea and moreover we enact, If any man be detected to conceal any book of his, and not to burn it forthwith, that he be adjudged to die: For such a one being found guilty of the crime, shall presently be put to death. Behold how rigorous, how severe was Constantine. What say you (Antony) to these decrees of Fathers and Princes? Will you now suspect, that for as much as the writings of Arius, Nestorius, Eutiches, & Severus, were so roughly entreated, that there must needs be something in them, which the Christian doctrine could not convince? Be not so blasphemous I speak in a word: If you know not the severity of the ancient Church in prohibiting the books of heretics, you are ignorant: If you know it, and would suspect thereupon, that those Heretics arguments were stronger than the catholics, you are impious: If you molest the present Church standing in equal terms with the ancient, you are unjust.  
13. But now the other incitement of your suspicions and doubts is to be looked into, which then happened when you first began, being a Bishop, to turn the Fathers. For before that time you had not so much as saluted them a far of. For thus you declare the matter pag. 13. In the theorics I noted certain sayings of the Fathers, in many things very repugnant to the common doctrine wherein I was trained up in the Schools, and the same either passed over by my Masters, or not faithfully alleged, or not sufficiently, or else falsely explicated. Also the practice and form of Ecclesiastical discipline, and spiritual government of our times, came to be very different from the ancient, and thence my new mentioned suspicions were not a little augmented. So you. But the holy Ghost saith truly of you and your fellows, 
Prover. 13.  He that will part from his friend, seeks occasions. For every where, even in your old manuscriptes, did you hunt for calumnies, wherewith to charge the Church, which you had resolved to forsake. And yet after all your diligence used, with so great desire to find some show of reason, the causes you have found out be most slender, and such indeed, as would have moved no honest or prudent man to leave a private friend, much less the Catholic Church. You found the Father's sayings in many things very different from the common School learning, either passed over by your Masters, or not faithfully cited, or falsely explicated. First you say all these things, but neither are you able, or do you go about to prove them, and yet feign would you have your departure allowed, even by Catholics. Shall your bare word be believed against the Masters of the Church? Shall Catholics themselves against the Catholic Church give credit to you a fugitive, an enemy? It were impudence to crave this at their hands, and folly to hope for it But admit all you object were true; how sleight is all you say; how ridiculous, and making nothing at all for the mitigation of the crime of your Apostasy? Your Masters in the Schools did explicate certain places of the Fathers not so fully as they should, or else unproperly: you perhaps were by their negligence brought into great straits: were there not other men in the Catholic Church learned enough, to resolve your doubts, put case the Master had not satisfied you? Sometime they did not faithfully allege testimonies: how common and ordinary a thing is it for Scribes not to take well their masters words which they dictate in Schools, though also what Masters deliver in schools be not so exact as writings that are prepared for the press Some things he wholly left out. Surely a great fault. And are you so great a stranger in school matters, that know not this, that the Masters cannot possibly in the compass of four years, to which the course of Divinity is straightened, give full and ample satisfaction to all the testimonies of Fathers, which are objected against the Catholic doctrine by divers Sects; of necessity many things are omitted which the Scholars afterward are to find out by their private industry. But there are certain sayings of Fathers which are very opposite to the doctrine, that now is currant in the schools. This spoken in so general terms is true. What Catholic school man knows it not? Who ever denied it? Nor do there want examples. The common consent of Divines is, that those seven days in which God accomplished the frame of the world, were true days indeed, distinguished by the heavens revolution, and the rising and setting of the light: But who knows not, that S. Augustine is of a contrary mind? The Schools agree that the Angels were not created before the world; yet Nazianzen the great Light of Greece, esteems them elder than the world. I could allege many more, but to what end? How do they serve to cloak your Apostasy? Those Father's sayings pretermitted, or not fully explicated by your Masters, did they patronize your Sect? You tell us not what kind of Sect yours is: nor do you plainly say, that those Father's sayings favour you at all. Suppose you should say they make for you; might we not justly put you to your proof? Lastly supposing that were true which you say only, but prove not, That the modern practice in many things now a days is different from the discipline of the Church of old, what makes this for you? Do you not see the times change, men with the times, with men customs? It is the part of Ecclesiastical wisdom to suit their Laws & Statues with the circumstances of times and persons, to which purpose S. Augustine saith very well: The former councils are bettered by the later. Therefore (Antony) you bring nothing that sound is, for you excuse; what you bring are either bare words without proof, or mere toys & fopperies, by which, seeing you are moved to sequester yourself from the Catholic Church, you show yourself more fleeting than a feather. Get you hence therefore, since you will needs begun, and whilst you are going we will shout after you with that saying of Tertullian; Let them fly away, as fast as they will, 
Tertull. praes. c. 3.  chaff as they are, of slender faith, blown away with every puff of temptations, so much the cleaner will be the heap of corn, that shallbe stored up in the floor of our Lord.   

The fourth degree, the leaving of the jesuits Order.  
THE three first degrees to Apostasy were inward, and had fully ingorged you with secret Pride, Infidelity, and Rashness, which at last must needs be disgorged forth. It was requisite that you should slide away by little and little; and that to this great work of Apostasy from the Church, the bidding adieu to the jesuits Order should be the Preface. The Barbar-Surgeon when he would draw a tooth, first with a little thread ties it fast, then with often wagging, loosens it by the root, and so draweth it forth: So doth the enemy of man's salvation, who being resolved at length to fetch a man from the Catholic Faith, first in the very Catholic Church itself with frequent changes turns him this way, and that way, and so slackneth him; nor ever doubts he to make him renounce the true Religion, whom he hath brought to forsake religious perfection. You writ (Antony) that you were once a jesuite, and you seem to glory in it; and yet you know, that he is not crowned that hath only begun, but he that persevers to the end. Pythagoras warns us not to meddle with Breames, which the Grecians term μελανοὺρους: why should not we apply this Proverb to the eschewing of Apostatas, those true μελανοὺροι, which denigrate and stain their youth, religiously and virtuously trained up, with a debaushed old age, 
jude. v. 10.  who having begun in spirit, conclude in the flesh, and having given up their names to Religious families, afterwards sever themselves like sensual men, devoid of spirit. In which number you are one, but would not be so thought.  
15. You tell us, that the jesuits took your promotion in ill part, because they had found you to be a very good labourer. You would have it seem to the world, that you forsook not the jesuits, but passed from them do be a Bishop. No man that knows the jesuits, will easily believe you. The jesuits inhibit most severely all suits of dignities, and if any be discovered to attempt any such thing, he is forth with dismissed from their order. They never leave importuning the Pope by themselves and their friends, to forbear, if they chance to understand, that he do but consult to promote a jesuite. Nor do the Pope's use to advance jesuits, unless some great necessity of the Church do urge it, or that the deserts of the promoted towards the same be very great, that for the encouragement of others they may seem, as it were, to be rewarded with such dignities. What therefore should move the Pope, that contrary to the vows, and against the Rules of a most flourishing Order, and a thing so unusual, to create you being a Jesuit, the Bishop of Segnia? You may say the necessity of the Church of S●gnia required it: Heresy increased, against which Hydra another Hercules was sought for, the rest of Italy could not afford him: There must needs be a jesuit chosen, and of all the jesuits the most eminent: In fine the lot fell upon Mark Anto●y. Pardon us, we believe you not. We never yet heard any thing that the dignity, or the necessity of the Church of Segnia should be such for which so great a Worthy as yourself should so extraordinarily be chosen to take the charge.  
16. But you will say, the Pope was induced by your merits, not so much for the necessity of the Church, as for the honour that would redound to the same, by your being a Prelate: He would not have such a candle any longer lie hid under the jesuits bushel: He would needs set it on the candlestick, that it might give light to the whole house. By the fame of your worthy name, you were grown so great, that the jesuits order spread through out the world could not hold you. The numerous company of men famous for virtue, and learning was inferior to your Worth. But tell in us (in good sooth) with what titles of praises were you so conspicuous above the rest of jesuits? Was it sanctity? You may do well to tell us yourself the wonders of your own virtues, who knows them only. Perhaps for Wit? Bring forth some monuments, wherewith you have adorned either human Literature, or Philosophical Studies. The sacred doctrine then? Amongst so many Heresies of our age, name me but one, which you have oppressed with your writings, or which, whilst you were a jesuite, you did though but lightly shake. In the jesuits Catalogue of their Writers, so often by them renewed with additions, you are no man, not so much as named amongst thousands. I see well, what you will say: That you have compassed this name of yours, not by writing, but by preaching. For this among the rest of your virtues, you account for one; That the jesuits would have you often preach in their Churches. The jesuits (as I hear) in Italy, are wont sometimes to set up weaker preachers in their Churches, that their others of note may take breath a while after their Lenten toils, and that the people by a little discontinuance may return again to their better Preachers with more appetite. Happily the jesuits sometimes may have made use of your help in this kind, (to wit) that by your tediousness, you might whet the people's appetites for more learned Ecclesiastickes. I will not say it; but this I am sure, that if you speak the truth of yourself whilst you were a jesuite, your were not so notable in preaching. For thus you writ of yourself now being a Bishop, pag. 12. And because now I acknowledged my proper Episcopal function in preaching, to furnish myself with matter, I took into my hands the Sermonalls, and Quadragesimalls, and as the fashion is began to make use of them. Now who may not strait perceive by these words of yours, that you confess yourself to have been but a puny preacher, when you were first declared Bishop. Had you been a well practised and learned preacher, you would not have been forced to fly to Sermonalls, and such trivial helps, as beginners do use. And if now being a Bishop, you stood in such need of Sermonalls, and Lenten provision of Quadragesimalls for your preaching; a man may easily guess how poor a thing you were whilst you were yet a jesuite, at which time it seems you had not so much as turned over a Sermonall. Nor can you say, that whilst your were a jesuite, you helped yourself in your Sermons by reading of the holy Fathers; for before your Bishopric you had not touched the holy Fathers, which appears by that; that when your Sermonalls had bred a loathing in you: Omitting (say you) the troubled streams, I wholly resolved with myself to repair from thenceforth, to the fountain of the holy Fathers, with which reading for my Sermons, I began to be very much delighted. What is more clear? At last being a Bishop you applied yourself to the holy Fathers, and by reading them began to make use of them for your Sermons. Therefore seeing you were destitute of such aids, by which glory is wont to be purchased; how should we once believe, that you before all other jesuits, should be chosen a Prelate to honour the Church? If the Pope had thought good to set forth, and adorn his Church by a jesuite-prelate, there was no want of most worthy men of that order, both for learning and holiness. It had been a dishonour to have made choice of you, whom neither preaching, nor writing, nor learning, nor opinion of sanctity, nor any deserts towards the Church had commended.  
17. There is no cause therefore, why you should vaunt so much of your being a jesuite. The more eminent you were, being a jesuite, makes now your fall more shameful. The corruption of the best (as the Philosopher saith) is the worst. That which is most opposite to the brightest light, is the ugliest darkness. That vice of all other is the most foul, that is the furthest removed from the fairest of virtues. The sowerest vinegar was once the sweetest and strongest wine. Your example confirmeth that which S. Augustine writeth of his own experience. That as he had never met with holier men than those that persevere in Monasteries: so had he never tried any more wicked than those that had fled from thence. The stones sink deeper into the mire, by how much higher the hills or steeples were from whence they took their leave. Of this opinion was Pope Gregory the thirteenth, in whom the virtues of Gregory the Great were revived in our age. Who as he loved the jesuits, so had he a true and perfect knowledge of them. He therefore when the Cardinal (whom they call the Datarie) had exhibited unto him one that had been of the jesuits Order, that stood for an Ecclesiastical dignity, would have the Cardinal consult with the General of the jesuits, before he resolved any thing in that business, and gave concerning the jesuits this lesson, worthy the great wisdom, and experience which he had of such affairs. As for the forsakers of the jesuits Order (said he) let them be furnished with necessaries for meat, drink, and apparel, for they for the most part are well brought up, learned, and therefore may stand the Church in some steed, but in any case admit them not to Ecclesiastical dignities; for it is not likely they would ever have forsaken their Order, if they had not their wits somewhat crazed. Thus much that most prudent Pope: which also may be confirmed by reason. For it is a token of natural heat and vigour in a man's body to be able of itself to purge ill humours. And for no other thing more is the jesuits Order approved of all, then for this, that you shall hardly find amongst them any man to fail in virtue and religion, that is not first by them disscarded from their Order. But as for you (Antony) how you behaved yourself amongst them, and how you gave them the slip, though you hold your peace, the event itself hath abundantly declared. You see therefore what a shame and reproach you have procured to yourself, even by that wherein you unwisely hunted for glory and estimation.   

The fifth degree, Ambition of a Bishopric.  
AMBITION of dignity follows next in the ladder of your downfall, A subtle mischief, a secret poison, a lurking plague, The Craftesman of deceit, Hypocrisies Mother, envies Nurse, the Spring of Vice, the fuel of guilt, the Canker of Virtues, the moth of sanctity, the mist of men's Minds, as S. Bernard saith. 
Bernard. in Psal. 9  The true mother indeed of all heresies, which she hath bred in the Christian Church. 
Euseb. l. 4. cap. 21.  Eusebius relates out of Hegisippus, of one Thebulis, who for that he received a repulse in the suit of a certain Bishopric, went about to stain the Church (ever till then a Virgin) with note of error. This restless disease was the chiefest thing, that vexed, afflicted, & overthrew you. For thus being oppressed with the Episcopal charge (so unmeet as you were) you sank down into the gulf where you lie, and for ever we fear are like to lie. If you answer, you sought not for a Bishopric. Cannot I disprove you of falsehood by your own book? You do earnestly endeavour indeed to dissemble this ill beseeming desire of honour of yours; yet certain sprouts thereof which easily bewray it unwittingly, shoot from you. I was at last (say you) promoted to the government of the Church, now abouc 20. years ago, and made Bishop of Segnia. What doth that signify (at last promoted) but only this, that I obtained the thing I sought for: (late) indeed, but yet (at last) 

— into my gin  
The wished prey fell in.   The word (at last) insinuates as much, that the advancement seemed long to you in coming, which indeed could not come late, either in regard of your years, or merits. For you confess, that when you were made Bishop, you were not 40. years of age, nor had then read the sacred Scriptures, or handled the holy Fathers. And how then were you (at last) and as you seem to intimate (lately promoted?) Your wishes (Antony) made great haste, so that the digniry which soon enough over took your first years that were capable of a Bishopric, but far outwent your merits, did seem slow and tardy to your desires that had rid posting before. The hope that is deferred afflicteth: things desired come they never so fast, seem slack in coming, to the mind that burningly expects them.  
19 Besides, you say (which makes much to discover your ambition) That your Fathers, the jesuits, were much displeased with your preferment. The jesuits indeed are said to take nothing more heinously in theirs, than Ambition. The Mitres, even those wherewith the heads of theirs are adorned by compulsion, they rather esteem a load to their Order, than any wise a laud unto them; but for the Purples sought & suied for, they behold as a grievous stain. How vainly you wrist the jesuits horror of Ambition to your own praise, as who would say, they sorrowed not so much for your behalf, as for their own loss, in that they should be deprived of such a labourer as you were, not idle, nor unprofitable, but industrious: so do you proclaim of yourself: & yet cannot I believe that you were a jesuite when you were made a Bishop, nor had the jesuits in Europe such scarcity of labourers, who send often to the Indies men more worthy than yourself. They were indeed grieved to see you hoist up to Honour, whom they knew to be unworthy, prone to novelties, and whom they feared, peradventure, not like to prove very steady in the Catholic faith. And perhaps with prudent foresight they presaged in their minds this great mischief now fallen upon you, and so lamented to see you decked with the Mitre, & other Episcopal robes, like a victim adorned to the slaughter. Yea by so much the more their grief was increased, by how much they perceived you more content and glad, even then, when you most deserved commiseration. For what is more miserable, than a miserable man, who hath no commiseration of himself, but rather rejoiceth under a burden imposed upon him, at which the Angels themselves would tremble? Fowl is your sin (Antony) that being guilty of your continual and daily increasing suspicions and doubts against the Catholic faith, you would notwithstanding affect Prelacy. You felt your mind more light than ashes, and yet would not keep yourself low to the ground, or contain yourself at home, but in the open air; on the top of a tower you expose yourself to be tossed with the winds. You intrude yourself to feed a flock, who stands more in need of a feeder yourself: you seek to be a confirmer of others, who need one to support your reeling self from falling: you took to yourself the charge of sheep redeemed by the blood of Christ, & yet wanted so much courage as to oppose yourself for their safety against the wolf.  
20. Neither do I charge you with this cowardice out of my own hard opinion of you, but you confess it yourself. Christ hath placed me (you say pag. 24.) as a dog amidst his flock: I must be mute no longer, as all the Bishops under the Roman are mute. I press you not with your rashness, where you so resolutely pass your verdict against all the Bishops of the Roman and Catholic Church, that they are dumb men, that is, men knowing that themselves and the Roman Bishop err, yet speak not a word. It is an easy thing to persuade ourselves, that others are as vicious as we are, and the fool (as the Wiseman saith) walking along, thinks all men as himself, and as foolish as he. Omitting therefore your rash censure, I take hold of your plain confession, that you were once dumb. I must (say you) be mute no longer: nay rather, you should never have been mute at all, especially being a Bishop, nor ever were you so without a heinous crime. Do you not remember that famous discourse, which S. Augustine maketh speaking to a Pastor thus; You spied the wolf approaching, 
Tract. in joan.  and held your peace: you are a hireling, you fled: you are guilty of the blood of souls, that is, of the blood of Christ. You have still sinned against your erroneous conscience: so long as you have been Bishop, so long have you been dumb. For you writ pag. 12. That as soon as you were Bishop, you perceived by reading of our Sermonalls, how miserably the people were deluded under the Roman Bishop, and how the inventions of Avarice, and Ambition were enforced and thrust upon them for holy Decrees of Faith. Behold (Antony) from the first beginning of your Bishopric, you saw (in your own conceit) a huge wolf, most pitifully devouring the sheep of Christ, yet were you dumb for fear: you suffered them to be dispersed & woorryed. A grievous wickedness. Now belike, being illuminated (as you believe) with greater light, you mean bravely to oppose yourself against the wolf, & wash a way the former blot of your dastardy, with the effusion of your blood: nay rather you fly from your flock, and you fly as fast as may be, yea and you fly to the utmost corner of the world.  
21. You seem to me like one of those little waiting dogs (their Mistress' jewels) who finding themselves alone amongst mastiffs, do quake the while, are still, or else for fear do whine and run away. But when they arrive once into the parlour, or their Lady's lap, where they hold themselves safe enough, they turn again proudly and bark fiercely: So do you hie you to the safeguard of the King of great Britain, where you consort yourself not with mastiffs that guard Christ's flock, but with those women-wayting-doggs, those wived Bishops, which are their Mistress' darlings, from whence (as you say) you will bay against the Pope, joining your mouth with theirs. I ascend (say you pag. 28.) into a place more secure, where the Catholic truth indeed freely holds up her head. So do you idly talk: but what shall become mean while of your flock? A pastor, and an Idol? whilst you are safe, and out of danger yourself, the wolf (for so you persuade yourself) rusheth into your Fold, raveneth, scattereth, devoureth them quite either body or soul; what succour from their Pastor? I (say you) a little dog, certainly the least of all others, 
Pag. 33.  shall at least (perhaps) with my cry, such as it is, awaken the sleepy mastiffs, which may chase away the wolf. Nay rather why do you not gird yourself for the combat? Christ hath placed you as a dog in his fold. What, doth he use to put such barking Curs to guard his flock, that do nothing else but bark, or rather mastiff dogs that can bite also? It is not lawful for you that are a Bishop to be but a little barking Cur: For why should you thrust yourself (being but such a one) into the charge & guard of Christ's fold? Either take courage to encounter the wolf, or deny yourself to be a Shepherd? You will forsooth stir up others to look to your flock, that may perhaps one day expel the wolf, if not in the mean time, let it be spoiled for you. You at least will sleep in a whole skin; and that you may the better awaken the mastiffs, you will rustle with your Pamphlets (goodly ones in your own judgement) against the Pope, from some housewives lap, whom you may chance to wed. I am ashamed on your behalf (Antony) that ever there was such a sluggish Pastor in the Church; but more may they be ashamed, that so eagerly received you for some jolly and redoubty Prelate. Certainly this rash thrusting yourself into so high a dignity, for which you were unworthy, was the great beginning of your woes.   

The sixth Degree, Contention for Prelacy.  
NO man easily foresees with what mischiefs he shall entangle himself, that once gives way to Ambition. Now then are you advanced to be Archbishop, and with increase of your honour, is increased in you the thirst of increasing. To your Suffragans you seemed too great, to yourself, because subject to the Roman, you seemed no body. 
Seneca.  Ambition is a fantastical thing; It cannot willingly abide any man before him, or yet behind him; It is sick of a double malady; It envieth the Superior, and is maligned by the inferior. With this twofold Envy (Antony) were you vexed; you wished the Metropolitan Privileges over your Suffragans enlarged, but the rights of the Roman Bishop over you abridged. Hence arose Spleen, Malice, Strife, with which whirlwind blown away, you were carried headlong into Apostasy. You would not indeed have gone but you could not stay, being once possessed with this passion; Even as weighty things which cast headlong down, make no end of moving till they lie on the ground. These things mean we to make good: For that you writ, pag. 14. I was lifted up from my Bishopric to be an Archbishop, from whence sprang to me a new, and more urgent occasion of renewing my endeavours, and of a more fervent and exact pursuit of them. For, when I began to be stirred with the molestations of the Suffragan Bishops of my Province, but much more with the over much power of the Court of Rome, disturbing my Metropolitan rights, I was forced to search more narrowly into the root and origen of all the Ecclesiastical degrees, powers, functions, offices, dignities, and especially of the Popedom. So you. I cannot tell whether you wots what you say. For by this discourse, truly, you have wholly dashed your own cause, and defeated your writings of all credit against the Pope, which I trust so to demonstrate, that (perhaps) yourself, or at least every man (besides yourself) may see it manifest.  
23. Your Suffragans I know not, nor have I to do with them. You are their Primate, be you also Accuser, Witness, & judge against them. They wrought your vexations: I excuse them not. They envied your honour; they would have diminishtit: 'Twas ill done. The Pope helped you not, but rather with his authority oppressed you more: See now how favourable an adversary I am. I do not deny but that it may have so happened. You grieved at it; you took it heinously: You were incensed and set on fire with anger. This I allow not, yet let it be held a pardonable fault, and, according to kind, to be sensible of injuries. But you should not fret yourself so much, as to leave the Church for the matter, so to boil, as to seethe over the pot, not to skip (as the Proverb goes) from the frying pan, into the fire. If you will not learn patience of any Man, yet (me thinks) you might of that worthy Matron Paula Romana, no less renowned for sanctity then for Nobility of blood. She (without her fault) having incurred envy, and being by S. Hierome exhorted to give place to fury, answered: 
Hieron. in Epitaph. Paul.  You should say well, if Satan did not in all places molest the servants and handmaids of God, or if I could find my Bethleem in any other part of the world. Most wisely, piously, and aptly spoken to our purpose. Satan is busy every where: That the lesser do envy the greater, that the weaker be oppressed by the mightier, is not Roman, but human. If you think to eschew this mischief, you must wholly fly from men also, and not from Rome only: There are troubles every where, injuries, crosses, every where something to suffer, but not every where Bethleem: that House of Bread is not else where to be found, but in the Catholic Church. The bread of heavenly doctrine, that doth satiate us with Faith: The bread of the most sacred Body, that feeds us in the Sacrament: you shall find Bread indeed in the Ministers Suppers, but profane bread, such as those which do take it, stick not to share it to the dogs, whose crumbs and crusts, without awe of religion, they shake of on the ground. Do you think this Holy Bread? I do not think you do, although to please his Majesty of Great Brittany you may feed of it with show of much veneration; your anger therefore should not have lead you so far, as to carry you from Bethleem. If there had been any such injuries offered you, either by the Suffragans, or the Pope, which you object, but prove not; they should rather have been for Bethleems sake, together with that divine bread, digested by you.  
24. But take heed now in the heat of your anger, and being so enraged against the Pope, that you utter nothing for which you may after repent you. You say that the power of the Pope annoyed you much, and that he assaulted you, and your Titles also, and that from thence arose in you that servant and burning desire to search out the root and origen of the Papacy. Do you say this? You say it certainly; your words be witnesses thereof: nor could you with any other words so much have wrought the utter overthrow of your own cause. For consider I beseech what you do. You moved with the wrongs which (as you persuade yourself) the Pope hath done you, oppressed with his power, and for that cause now put into heat and distemper, set yourself to read, and write, and search into the first beginnings of the Papacy. First, who can believe that you will disclose any truth in favour of the Pope, if happily you find it, who burn with such passion against him? That you will discover (if you chance to light on) the certain and firm root of the Popedom, the root whereof to no other end you seek but to have it rooted out? That you will lay open the uttermost extent of the Roman Bishops authority, which by a prejudicate opinion, you judge over large now already before you know what it is? Secondly, can you hope to find out the Truth seeking it in anger, and having so mighty a beam in your eye, as is the power of the Roman Bishop, in the sight of the enuier thereof? Know you not the verse (though vulgar, yet true) 
Anger doth so the mind bereave,  
That Truth it can no whit perceive?  Can none of these divines sayings occur unto you? Anger killeth the Foolish man. 
job. 5.2.  In your wrath you do lose your soul. 
job. 13.4.  An angry man raiseth strifes. 
jac. 1.20.  Anger of man worketh not the justice of God? Can you not remember the precepts of the Apostle; Give place to Anger, 
Rom. 12.19.  not revenging yourselves. 
Eph. 4.31.  Banish from amongst you all Bitterness and Anger, and Indignation, and Clamour, and lastly Blasphemy, which is as it were a certain fume of boiling Choler?  
25. Now therefore we shall not hereafter so much marvel, though your ten promised Books Of the Ecclesiastical Common Wealth, abound with Blasphemous untruths, which the fury of your breast, incensed (as you confess yourself) with supposed injuries done you by the Pope, hath powered forth. I should wonder indeed if that were true, which you witness of yourself, in perusing the Fathers in such heat of your provoked passions; That with your eyes more opened, you easily observed; you saw now, and thoroughly perceived. It is a strange thing that a man should have a beam in his eye, and not feel it; that being stark blind, yet to himself he should seem quick sighted. But tell me (Antony) what saw you there in that your fervour and passion of reading? I saw (say you) and thoroughly perceived that at Rome, without all lawful foundation, there were innumerable new articles of faith daily coined, and thrust upon us. And do you not yet perceive yourself to be blind, that you see an untruth; that you see that which hath no being at all; that you see a most huge nothing; that at Rome there are new articles of faith coined, not in each age, in each year, or in each day one, but every day many without number, and yet vouchsafe you not to name us one. But rightly S. Ambrose: Anger waits on Envy, it festereth the mind, 
Precat. 2. ad Missam.  it dulls the senses, it doubles the tongue, it dims the eyes, it disquiets the whole body: especially if the Anger be so impotent, as yours is, a 'gainst the Pope, which most intemperately you bewray in these words; The Majesty (say you) of our Roman Pope is not so great, that it ought to be feared: that temporal and stately Majesty is merely counterfeit, usurped it is, 'tis nothing. So do you make show to contemn the dignity you cannot reach to, rather than any man should enjoy it but yourself. You would have it not to be at all, seeing you cannot overthrow it with your deeds. You seek to beat it into nothing by contemptuous speech. This is the nature of Envy, and the property of enraged displeasure. The Majesty of the Roman Pope affrights you nothing. So you profess, yet S. Hierome, borne in the same Dalmatia with you, a far more learned man, more holy, & less timorous of to yes and human vanities than yourself, was afraid of this majesty. Your greatness (saith he, speaking to Pope Damasus) dothterrify me, but your courtesy invites me. Let the ambitious greatness of the Roman dignity be laid a side, whilst I speak with the successor of a Fisher man. But it booteth not to stand refuting of sayings which only malice venteth. That is now clear which we intended to show; That you have well trodden the steps of contention and envy, which is the sixth downefal of your souls hasty running into Apostasy.   

The seventh Degree of Apostasy, Contumacy and Contempt of the Supreme Pastor.  
FROM the contumacy and contempt of the Pope, men do easily fall into heresies, which S. Cyprian affirms, do spring from no other head, than that one Priest in the Church for the time being, and one judge the Vicar of Christ for the time likewise being, is not regarded, nor is obeyed, according to divine precept, by the whole fraternity. To you (Antony) as you were yet sparkling flames of envy, a fit occasion was offered to pass to this degree, and make a nearer approach unto Apostasy. For no sooner was the known difference between the Pope and the Venetian Common wealth risen, but strait you bewrayed your secret, & hardly concealed malice against the Pope by open contumacy. Thus do you lay the matter forth before our eyes in your 14. page. Shortly after came forth the Venetian Interdict; There was no end of Roman libels, oppressing, vexing, and reviling us Venetian Bishops, as so many beasts, rude fellows, men ignorant, of no conscience. Hence new occasions were offered me of new and more burning endeavours, as well to make our defence, as to clear the truth in the Venetian cause. So do you set forth the business, and together do lay open the increase of your flames: you burned but too much before and were over hot, yet you tell us, that new fires and ardencyes seize upon you. You perchance affect the style of arch-heretic, and you would feign have us apply unto you the sentence of S. Jerome; No man can plot an heresy, 
In Ose. c. 10.  that is not of a fiery wit. Such kind of Apostles doth most please and content this upstart Gospel of our age, which the kings Majesty of Great Britain testifies in his Basilicon Doron, to have been brought into Scotland in these later days by Preachers, that were of a fiery temper, and seditious fellows. You delight belike, and would willingly be still more and more enraged against the Romans, and that you may burn more hotly, you feign yourself and your fellow▪ Bishops to be reproachfully entreated, to be called beasts, rude, and ignorant, men of no conscience. I have read divers of the Roman books written in the controversy of Venite for the Pope, but these disgraceful and contumelious speeches you charge them with, I could never find in those books. But I may think that to the end you may heat yourself the more against the Pope▪ you conceive by imagination injuries done you merely devised by yourself wherein you are like the Lion, who to whet himself to the fight, lays load on himself with his own tail.  
27. But seeing you desire to be thought fervent, I will not contentiously deny, that you were more eager in the Venetian Contention, than any man else; & that in your private contempt of the Pope you might exceed the public. I make no doubt but to the flame, with which that most flourishing Commonwealth wealth to their own perdition, was set on fire, you added oil and pitch by your writings, and Sermons to increase it, which yet was quenched by the Pope's wisdom, benignity and patience. His Fatherly piety prevailed over the Majesty of his power. He chose rather to yield a little to his children's stoutness, and to leave the heat of their courage to be allayed with time, then to master their stubborness, & pull down their stomachs with violent or irrevocable punishment. The calm of this Peace liked not you very well, whose desires were now sailing towards Rome presaging to the Republic, victories against the Pope. You with a false and deceitful hope, such as Lunacy is wont to breed, had in your idle fancy (perhaps) set the Papal diadem on your own head. But this composition did not only thrust you out of your present hope, and imaginary Popedom, but for ever excluded you as a discovered enemy, from Roman dignities. Wherefore the Republic being quieted and friend with the Pope, the flames of your anger & ambition also in outward show were somewhat slaked, but inwardly they were no less quick and ardent then before. You intermitted not your earnest and fervent endeavours, which you had taken in hand for defence of disobedience; you studied still privately to find sentences of Fathers and councils for your purpose. Ten years you spent in this passionate study, hoping the Venetians would again break with the Pope, which not succeeding, a vehement terror assailed you and made you hasten your revolt: For now you began to fear, lest the league between the Pope and the Venetians daily increasing, you at last should be turned over to the Pope to yield him account for all your forepast misdemeanours. This fear gave new fuel to your former fire, which now for these ten years had closely burned, and made it break forth at last into the public spectacle of Apostasy. Let us hear yourself declare the event of your studying of the Fathers, whilst blinded with passion you read them ten years together. In these (say you) I fully found out what I sought for, & much more than I sought for. How well you set down the manner of your fall? You hated Heresy, but affected Contumacy against the Pope, and whilst you will not leave what you loved, you are fallen into that which you abhorred. You would feign without loss of your religion have remained an obstinate and stubborn Catholic, but behold you have made wrack of your faith, and are become a rebellious heretic. You sought for Catholic contumacy & contempt of the Pope, a thing not to be found; but in am thereof you have found heretical perfidiousness. Verily that have you found, which by such an inquiry you deserved to find, 
Lib. 3. ep. 9  & which all that have sought in this same manner have found. For the beginning of Heretics (saith S. Cyprian) is to take delight in themselves, with a swelling pride to contemn their Superiors. Hereupon they rush into schisms, and profane. Altars are reared up out of the Church. Malignant fevers, near neighbours to the Pestilence (when the Plague is rife) always turn to this mischief, so near of kin unto them; so when Heresies abound, the Contempt of the supreme Pastor (a sin nearly allied to Heresy) can scarcely be contained, but that at least it will empty itself into Heresy. Let them learn by your example that go about to be rebellious, what they are like to find at last. And let this be the conclusion, That very orderly you descended on the steps of the ladder of Apostasy which I set you in the beginning. You grow more sinful one day then other; you still more and more fleet away from the Church, and every step you make, brings you nearer to Hell.   

The eight Degree, Presumption of proper judgement against the Church.  
THERE now remains the eight and last degree, in the ladder of your descent, a degree and step not only neighbouring upon heresy, but also near allied unto it, which it doth not only touch immediately, but is the very beginning and head thereof. This is too much presuming of your own learning and wit above the Church. S. 
de vera Relig. cap. 16.  Augustine saith excellently, That no error can be in the Christian religion, did not man's soul worship herself for God. For it were impossible that a Christian should be an Heretic, did he still submit himself, and enthrall his understanding to God, and give him leave, by the voice of his Church, to oversway their wits which are blind, rash, erroneous; not only when they wander without divine Scriptures, through the works of Nature, but then also when within the bounds of sacred Writ, they discourse according to their own fence & arbitrement. Hitherto, before you openly fled from us, were you fallen (Antony,) and being in that case you did not so much tend towards Apostasy, but rather were you arrived at your journeys end. You cannot abide Subjection of understanding to the obedience of Faith; every where you impugn it, and at last conclude: I am no child now, whom being nigh threescore years of age, every man should persuade what he listeth without weight of reasons. This your girding at the Roman Church, contains either a gross calumniation, or a vast arrogancy. For if you mean to tax the Roman Church, as though she did use to propose to be believed of her children with true submission of their understanding, whatsoever a private man, or Doctor, or Prelate listeth to teach; truly you hatefully charge her with that she never doth: But if by whatsoever listeth any man, you mean those points of doctrine which you call proper decrees of the Roman Church, & namely the Supremacy of Peter and his Successor, the doctrine that most of all offends you: If by every one, you understand the witnesses & authors unto whose judgement the Roman Church would have her childen submit the (supposed) weight of their reasons: If I say you mean this doctrine, and intent to show your contempt of the authorities that are by the Church alleged for it, refusing to submit your judgement to them; then are you come to this last step, which consumates an Apostata. For you know all Catholics, all Bishops through out the world, and the universal Church now spread through Europe and the new found Indies acknowledge the Roman Supremacy. I will not press you with the old councils, I will not urge you with any thing that you may, or will deny. Only I say, that this doctrine was defined by the Tridentine Council, by the Florentine, & by the Lateran; which Lateran for the general concourse of all Christendom, and for the number of Bishops that were in it, was the greatest of all Christian councils that have been hitherto assembled. Will you then submit your judgement to the censure of these councils? You will not. The assembly of so many, so great, and so worthy men, by you is termed quisque, every one, ordinary fellows. Their judgements you account no more than quod quisque libuerit, you reckon them as trifles. Behold now appears the arrogancy of your speech, which though you harboured in your mind, yet you sought to cloak with ambiguous words.  
29. You say, that every man shall not make you believe what they list, being a man as you are of almost three score years of age, you say that you have reasons of weight, that the Church shall give you better, or as good before you will believe her. O craft of Heresy! what doth not she invent to save herself? she sees, that if the matter come to be tried by authority, she will not be able to stand, nor show herself in comparison with the Catholic Church, that her upstart paucity will blush to appear before the Catholic authority, which in former ages was, and now is spaciously enlarged over the world. What shift then doth Heresy make? With full mouth she cries, that she hath weighty reasons on her side, hoping by the promise of reasons to counterbalance the Church's authority. If you will not credit me that this is the trick of heresy, then hear S. 
Epist. 56.  Augustine that long ago noted and discovered this fraud. Heretics (saith he) perceiving that they are utterly overthrown, if the authority of their Conventicles be brought to compare with the Catholic authority, they endeavour by making show & promises of reason, in some sort to overcome the most grave and grounded authority of the Church. For this kind of boldness is the common and ordinary trick almost of all Heretics. So S. Augustine; which in truth toucheth your right, who go about to poise the weight of your reasons against the authority of the Church. Nor do I captiously intent to wrest your words to a sense perhaps from your own meaning, as if before you will believe, you demand of us weighty reasons, drawn out of Philosophy & natural Knowledge. I deal not so hardly with you, for you mean (perhaps) reason's grounded on Scriptures, but so, that except the Church's reasons do so fully convince you, that it manifestly appear to you, that she proposeth to our belief, that only which is contained in the Scriptures: except you see this, I say, you will not yield, nor do you think it meet that you should yield, being a man of such years. Thus to stand upon reasons drawn from Scripture, is I say, an heretical trick. For those ancient Heretics, amongst whom, as S. Augustine saith, it was ordinary to oppose their reasons and arguments to countermand the definitions of the Church; these heretics (I say) did not urge reason without Scripture, but they boasted that they had, and exacted likewise of the Church arguments out of Scripture, so clear and so perspicuous, that man's understanding cannot resist against them. And the same kind of convincing arguments our Novellestes require of the Catholic Church; nor will they grant any man to be an Heretic, but such a oneas being convinced by testimonies of Scriptures, clearly seethe that to be affirmed in Scriptures which the Church would have to be believed, notwithstanding he refuseth to believe. This is their doctrine, which if we once admit to be currant, 'tis impossible there should be any men in the world properly Heretics. For if that which the Church proposeth to be believed they find not clearly delivered in Scripture, although they disagree from the Church, they be not Heretics as they say. And on the other side, if they see the doctrines of the Church to be clearly contained in Scripture, they cannot dissent from them, unless they believe either that God can lie, or that the Scriptures of Christians be not the word of God. And if they believe either of these two things, they be not properly Heretics. For if they believe that God can lie, they are not Heretics but Atheists: if they believe that God is true, but think that Christian Scriptures be not his word, they be not Heretics, but Infidels; seeing they wholly deny Scriptures, and, as Tertullian saith, There can be no Heretic without Scriptures. 
Praes. c. 39  And if you say, they be Heretics that deny the Scriptures, not wholly, but in part, than this follows, that there can be no Heretic which doth not refuse some part of Canonical Scriptures. And then I ask of Protestants how they can tax us Catholics for Heresy, who from the Canon exclude no book which they themselves admit; nor do we find the doctrines clearly delivered in Scriptures which they so boldly, and clamorously contend to be contained in them. But my purpose is not at this time to overthrow this proud Tower of Heresy, which is not to believe the Church, unless they see with their own eyes, that her doctrine is contained in Scripture.  
30. This only I urge, that you (Antony) were come to this last step towards Apostasy, which is not to yield to the Church's authority, without she make her word good by weighty reasons; & that out of presumption of your Wit and Learning, but especially out of a great opinion of the ten Books you promise to print, you have shamefully revolted from the Church. That which we read of Agar, Sara's handmaid, 
Gen. 16.  may very well be applied to you: Who perceiving that she had conceived with child, set light by her Mistress. For as soon as you had conceived in your brain that new form & plot of an Ecclesiastical government, and Christian union, you forthwith contemned the judgement of the Roman Church, to whom you should have been obsequious, submitting and captivating your judgement. But it seems by your manner of proceeding, that you be of opinion, that in those your ten Books, more is contained, then in the whole Catholic world besides. For you promise many great, & wonderful Benefits, which by your Revolt from the Pope, shall redound to the Church, to wit, the suppression of Schism, the uniting of Churches, the extinguishing of Heresies, the pacification of Princes from open Hostility, and the combining of their forces for the subversion of the Turk, with the enfranchisement of Christian Captives groaning under their yoke. These are great and glorious things. Let us now see by what power you will perform them? As David with five stones encountered Goliath, so you with the same number of books twice told will enter into combat with the aforenamed Monsters. The Church (say you) shall shortly hear my voice: I will speak to the heart of jerusalem, I will call her forth. Thus you, and yet (if I be not deceived) God only is he, that speaks to the heart; as for men even the greatest, the most learned, and eloquent, while they invite men to heavenly matters, of themselves can do no more but knock at their ears. Nor do I see upon what grounds you may be so sure, that your voice should penetrate into the heart of the Church; though I see very well, that you imagine there is no small force, but rather some divine efficacy in your voice. Well, what is that you will proclaim, that shall be heard over Christendom? Let us now hear it from you own mouth. I will (say you) shortly put forth my ten Books of the Ecclesiastical Common wealth, in which principally I endeavour that the Roman Errors may be detected; the truth and soundness both of Doctrine, and Discipline may appear; that many of the Churches cast forth and rejected by the Roman Church, may be retained still in a Catholic sense; That the way of union between the Churches of Christ may be demonstrated, or at least pointed at with a nod, or finger; And that if it be possible (that is, if it be possible, my books will do the deed) we may all say and think the same things, and so all Schisms may be repressed; that the occasions may be taken away from Christian Princes of oppressing one another; that thereby the better they may direct their forces, in such sort that the Churches of Christ, groaning under Infidel Tyrants, may be recovered to their former liberty. Thus you writ of your Book. What victories will this your Child yet in womb get for the Church. What overthrows, and woes will he work upon Heretics, if he may be once happily borne into the world.  
31. Whose birth therefore you judge a matter of such consequence, that any wickedness may be committed, that he may be borne. For I pray you, is it not a wicked thing to forsake the Church? Yes certainly: and yet you finding no possibility to print your book in a Catholic Country, rend yourself wholly from the Catholic Church, that so your imp finding no other way of passage to life might work himself into the world, by renting his mother. Again, is it not great wickedness for Pastors to forsake their flock, to the continual tuition whereof the law of God severely bindeth them? Without question it is. Yet you writ in this manner: It was very necessary for me to leave my flock, that so having broken also these bands, being at more liberty, I might be the readier to praise the truth, and so much the safelier condole the ruins of the Church, which it susteynes at the hands of the Roman. Mark, I beseech you, your words. What is this else, but so say let the bands of the divine Law be broken; let souls redeemed by the blood of Christ perish; all is well, so that I with my ten stringed Psalter may get liberty to chant out the praises of Truth, or to deplore the wretched state of Schism. You hold belike the tears you spend for the Roman Church, at so high a rate, that the Blood of souls, the Law of God must be set at nought and contemned for them. If you had such a pleasure to sing & mourn, why would you be a pastor? Why entered you not into some Religious family devoted to the choir and solitude, and there have given yourself to songs and tears? Lastly, what greater crime then to dissemble in matters of Religion & with body to approach that Church whose faith in your heart you approve not? Is not this wickedness? Now tell me (Antony) have you so soon vomited forth all those Roman doctrines, wherewith you were once imbued? or have you suddenly swallowed up all the articles of the English Faith, that you have so without guide of Conscience embraced their Communion? I cannot think it, but rather that you dissemble in many points, to give them satisfaction of whom you expect your hire, and to get the King's Protection, and assistance for the privilege of your Book, that what you could not publish in the light of Christianity, you may at last set forth in the darkness of Heresy.  
32. It is reported of a certain Zoilus that was wont to keep his bed like a sick man, when (in truth) he was not so, that he might thereby take occasion to show forth a purple Coverlet of his wherein he was much delighted. Such a kind of languour is it, wherein you languish, with desire to publish your writings; which that you might the better bring to pass, you feign yourself an Heretic in the English Church; you lay yourself down at the feet of the kings Supremacy over the Church, as though you were sick of that Parlamentarian Malady; and all this to get leave to print your Books, and show them to the view of the world: and yet (alas) when these your so highly by you esteemed treasures of learning, shall have passed the print, which by committing so many sins you have found out at last, there will not want divers (I say not catholics, but Protestants) that having read your so much expected Book, will apply to you that which was spoken to Zoilus. 
These riches are but vain,  
Which make the sickness fain.  I wish you would rather follow the counsel that the Angel gave unto Agar, 
Genes. 16.  being great with Child, which was: Return home to thy Mistress again, and humble thyself under her hands. Return (I say) home again to the Church, which you have forsaken. Cast prostrate at her feet, yourself, your wit, your learning, your books. Submit them to the Catholic and Roman Censure. As Rachel's servant delivered her children into her Mistress lap, so do you offer up your Books to the pleasure of the Church. But me thinks I see you turn your head aside at this, and say; This is base, this is servile, this is to become again a little child. It is so indeed: But oh noble baseness and high humility, whereby a Christian, transcending himself and his natural wit comes to be united to God, revealing mysteries that surpass man's capacity, by the mouth sometimes even of unlearned Prelates! Oh happy servitude that toeth & makes men bondslaves of the Truth, which only affords true Liberty! Oh huge littleness, which only art capable of heaven, which only canst entertain God So that (Antony) though you be well-nigh threescore years of age; you shall never enter into the Kingdom of Heaven, unless you be converted, and become as a little child. They that scorn to be little ones, grow to be great ones indeed, not in wisdom, but in malice and folly; which shallbe further demonstrated in the second part of this Survey of your Apostasy.    

THE SECOND PART OF THE SURVEY OF MARCUS ANTONIUS de Dominis, his Apostasy. CONCERNING The state wherein now he is.  
WE will not (there being no need) use circumlocutions, but plainly set down the misery of your present state. By the former eight degrees not of beatitudes but of maledictions, you are fallen into eight bottomless Gulfs, which within the compass of Heresy are contained. I will first tell you what they are, and then show that you lie plunged in them. These they are: Forsaking of the Church of Christ: Not to be certain of any religion: Hypocrisy: Mendacity against the Church: Contumelious speech: Arrogancy: Inventing of new flattering doctrine: Vain and idle talking. That you are swallowed into these pits belonging to Heresy, I will make plain, and by no other arguments, than such as your own book affordeth. This book now pleadeth against you, but more dreadful evidence will it give in at the day of doom against your obstinate perseverance. Wherefore, Antony, rise out of this main deep of Heresy, wherein as yet you lie not so low, but repentance may reclaim you.  

The first Gulf of Apostasy, The forsaking of the Church of Christ.  
TO abandon the Church of Christ, and the Catholic Communion, is the first though not the shallowest gulf of Heretical perversity. All Heretics (saith S. Hierome) are Apostatas, that is, Revolters. The Apostle termeth the Heretic perverse, 
Tit. 3: 11.  because no man is an Heretic that hath not averted himself, and swerveth from the way of Truth wherein once he walked. He saith also, that the Heretic delinquit proprio judicio condemnatus, that he is a delinquent, condemned by his own judgement. That you are in this Gulf (Antony) is a thing so clear, that it need not to be proved; yet seeing you deny it, I will prove it, not by common arguments, but such as shall leave you convicted out of your own words.  
2. He that forsaketh the Church of Christ and the communion of saints, is perverse, a delinquent, an Apostata. This you will not deny, and that you do it, yourself most manifestly affirm. For that you fly from the Roman Church, that you depart out of it, in the pag. 34. you openly profess. This my departing, say you, this my going out of Babylon, or flight, I will have to be clear from all suspicion of schism. You depart then out of the Roman Church which you style Babylon; but the Roman Church, is the Church of Christ, the Society of Saints; therefore you impiously go from it, impiously you call it Babylon. If you ask me, how I can prove the Roman Church to be the Church of Christ, the society of saints: I answer even by your own words which are registered in the 28. page. I may not (say you) be wanting in my charge, I being a Bishop in the Church of Christ. And in the 38 page you name the Bishops in the Roman communion, your most holy Colleages, or fellow Bishops. When you writ this, you were in no Church but in the Roman, into no other Church or company were you then by visible & external profession admitted. Wherefore you were Bishop in no Church of Christ, but as you were Bishop in the Church of Rome: or if you were Bishop in some other Church, than were not our Catholic Bishops your colleags or fellows. If then you were a Bishop in the Church of Christ, and the Bishops of the Roman, were your follow-Bishops most holy; it follows out of your own confession that the Church of Rome is the Church of Christ, the society of saints. Which seeing you forsake, you cannot deny, but you forsake the company of Christ, and of his Saints, which is to be perverse, to be delinquent, and to Apostate. 
Praes. c. 8.  Well saith Tertullian; Erring is without fault where no delinquishing is: He wanders securely, who by wandering forsaketh nothing. This is most true: but he that forsaketh the Church of Christ, he that abandoneth his Saints, he leaveth something, yea a thing of great esteem he leaveth, and so delinquisheth; not without fault, yea with great impiety is such wandering. And if also he leave that company whom he judgeth, whom he termeth most holy, which is your case; then questionless he is a delinquent condemned by his own judgement. 
Serm. 30.  Mark what S. Ambrose expounding these words of the Apostle, commenteth against your Apostasy. The Heretic condemneth himself, who casteth himself out of the Church of Christ, and not being forced by any, of self accord departs from the company of Saints. Well doth he declare what he deserves at the hands of all, who by his own proper doom, is severed from the company of all. For whereas other criminous persons by Bishop's censures are driven out of the Church; the heretic preventeth all, and becomes a forlorn from the Church by the choice of his own will. The Heretic than doth suffer the like condemnation that judas did, being both delinquent and judge himself, the author and the punisher of his own misdeed.  
3. You will say, that you forsake the Roman Church with body, not with heart, that you fly for fear of persecution, but are most ready (so you may do it with your safety) to have peace and communion with the Church of Rome. If you now plead in this sort, you will not be long of so good a mind: neither can this answer consort with your other deeds and doctrine. For in the 34. & 35. page you writ, that you are ready to communicate with any, that agree with you in the essential articles, and creeds of faith, yet so (say you) that we all likewise detest new articles, either openly contrary to the sacred scripture, or else opposite to the aforenamed Creeds. Now I ask you, whether the Church of Rome teach new articles manifestly opposite to holy Scripture, or no? If not, than you fly from her without any just cause, she being subject to no clear, or notorious error. If she teach new articles that clearly repugn with Scriptures, and will not detest them, yea seeing you say of her, that she doth obtrude new articles that contain in them manifest falsity, and doth persecute all that dare but mutter against them, even to the death, this supposed (I say) clear it is that you have carried away not only your body, but also your heart, your love, communion, and profession from the Roman Church, which yet you grant to be the church of Christ, and the Company of Saints.  
4. You will say again, that you indeed abandon the Roman Church, which is a Church of Christ, notwithstanding you forsake not the Church of Christ, but from one Church of Christ defiled with divers errors you pass to another Church of Christ more pure and more sincere, both for doctrine and discipline: but this devise will not serve to quit you of the crime of Apostasy. For (Antony) the Churches to which you fly, be themselves fugitive and fleeting Churches, Companies which have divided themselves from the Roman, which had they not done, no Church, no Company had been now in the world, to have received you in your flight. This do you yourself in a manner insinuate, when you call the Churches to which you depart, the Churches which Rome hath raised up to be her adversaries. The time than was, when they were not Rome's adversaries, when they were not raised up, but addicted to that which you call Romish Idolatry, lay prostrate on the ground at the Pope's feet. So that also these Churches have abandoned the Church of Christ and the Company of Saints, if the Roman Church be (as you grant it to be) the Church of Christ and the Company of saints. Now then, did these fly to a Church more pure, than the Roman when they revolted from her? No, but forsaking the Roman Church, they departed to themselves being made purer than the Roman in their own opinion, not by cleaving to the purity of some Church before extant in the world, but by the purity of a new Company raised up, & made more pure than any other, by forsaking and abandoning the rest of the whole Christian world. So Caluin saith: It is absurd that we that have departed from the whole world should now fall out and quarrel amongst ourselves. 
Caluin. ep. 107.  Your strifes and contentions (M. Caluin) are in very truth absurd and ridiculous, but much more absurd is this your confession that you made a separation from the whole world besides. For strait out of S. Augustine I subsume, they that forsake the communion of the whole world, must needs be Apostatas. God forbidden will you say; for we have justly revolted from the rest of the world, we run away from errors & abuses, we have weighty reasons for what we do. No (saith S. Augustine) you have no just reasons, you are without doubt revolting Apostatas, 
Epist. 48.  for we are certain (saith he) none could justly separate themselves from the communion of the world; and again. 
Ibidem.  It is no way possible, that any should have reason to separate their Communion, from the communion of the whole world, & to call themselves the Church, because upon just reasons they divided themselves from the society of all nations. Thus S. Augustine: leaving you (Antony) no way to escape from the gulf of Apostasy, but by returning to the Roman Communion.  
5. But (say you) I will have this my departure or flight to be free from all suspicion of schism. You speak peremptorily like a Prince, You will; but you should know you have not authority to overule the Natures of things. If you will take another man's goods without his leave, and not be a thief; If you will upon private revenge bereave a man of his life, and not be a murderer; If you will abandon the Church of Christ, and not be an Apostata, or Schismatic, verily you will miss of your purpose. Theft shall be theft, murder murder, & Schism schism, will you, nill you, Antony. Well, but I fly (say you) from errors, I fly from abuses, I fly that I may not be partaker of her sins, not have part in her punishments. O how lively did the holy Ghost describe you long ago. The wicked son saith, 
Proverb. 30 ver. 12. as S. Augustine readeth.  that he is just, yet doth he not wash clear his going out. You say the Church swarmeth with errors, is full of abuses, loaden with sins, that you are pure, just, and thereupon fly, not to be partaker of the punishments due to our sins, who have no sins forsooth of your own to be punished. You say you are just, but you do not prove it; notwithstanding though you should in your own cause say the very truth, yet could not you thereby clear yourself from the crime of Schism; which I will make manifest, even by your own words. In the 37. page touching S. Cyprian you writ in this manner. Cyprian made no doubt, but that Stephen the Roman Bishop did err very grievously, yet rather than to make a Schism in the Church, he chose to communicate not only with Pope Stephen, whose belief and practice was contrary to his, but also with others whom he judged impure, for this cause only, because Pope Stephen did admit them into his Communion: which example S. Augustine as he sets it before the Donatists, so likewise he sets it before us for imitation. Now I will judge you by your one evidence. For why do you not imitate this example, which you say is laid before you a purpose, that you should imitate it? If S. Cyprian could not divide himself from Pope Stephen, whom he most assuredly judged to err, without being guilty of the crime of Schism, may you revolt from Pope Paul the fifth under pretence that he errs, and not be a Schismatic. If S. Cyprian, had he forsaken Pope Stephen, could not have justified his departure, by saying (put case he might truly have said so) I fly his errors, his abuses, his sins; do you think that your defection from the Roman Church can be washed clean from the note of Apostasy, by your loud exclaiming, that you fly error? A protestation vain though it were true, and indeed false, uttered without any proof. You go about Antony, to wash a brick, you lose your labour, your crime cannot be washed away without tears of repentance.   

The second Gulf, wandering uncertainty about Religion.  
THE second Gulf wherein you are drowned, I call Nullity of faith, because you abandoned the Roman Church and Faith, before you had made choice of any other Church or religion, that should succeed in am thereof. You seemed at your departure from us to be a blank ready to preceave any Religion or faith that should be written therein so it were contrary to the Roman. A deep pit of impiety which heretics do fall into, whose property it is not to establish, but to overthrow faith, to beat down Christian Churches that stand, not to rear up Christian Churches amongst Pagans. They join friendship and communion indifferently with all Sects (saith Tertullian) nor do they regard though they be different from them in opinion, 
Praese. cap. 40.  so they will concur with them to overthrow the truth. This want of sound and  faith you show (Antony) by many signs and tokens. First by your perpetual silence, not declaring either in the title or in the body of your book to what sect or Religion you mean to pass from the Roman. In the title you pretend to show the reasons of your going, but you tell us neither whence, nor whither you take your journey. Motion (as Philosophers say) receives form and shape of the end and mark wherein finally the same resteth; which being true, your going, to which your title prescribes not any end, nor restrains within the compass of any marks, what may it seem, but a vast, uncertain, blind, and inconsiderate wandering? This your omitting to set down in your title the final mark of your journey, is the more blameworthy, because strait in the very beginning of your discourse you require that even we Catholics should approve your departure. For how can any prudent man possibly approve your journey, before he know in what Country, Church, or Religion you mean to take up your rest? We that know not for what place you are bound, can we know or approve your course? Seeing then this circumstance whither is the chief thing that gives light to them that are to judge in the undertaking of a journey, and therefore is the first thing to be declared in the very beginning of the deliberation, why did not you (Antony) express it in the Title of your Book? why have you not once throughout your whole pamphlet told it us in plain and direct terms? The answer is easy: you told it not, because you were certain neither of the Church nor of the Religion wherein you should make your final abode. You compare yourself forsaking the Church of Rome with the great Patriarch Abraham, who following God, left his Country: which comparison though in the main point it be very idle, yet herein you are not unlike to Abraham, that as he departed from his native soil, not knowing whither he went, so you abandoned the Roman Church and Religion, before you could tell, what other Church or Religion you should embrace upon the forsaking thereof.  
6. Secondly of this your doubtfulness in choice of Religion, which you did but insinuate in the title, you make open demonstration in your book: in the 15. pa. whereof you writ: Now mine eyes being more opened I might easily perceive that the doctrines of the Churches, which being very many, Rome hath raised up to be her adversaries, which Churches though we sharply censure & our Divines mainly impugn, do little or nothing at all serve from the true primitive doctrine of the pure Church. So you writ, nor could you have more disclosed the vast pit of uncertainty in your breast, gaping for any doctrine, so it be opposite to the Roman. For let us search into the matter. I demand of you (Antony) whither are you going? to Churches (say you) that serve very little or nothing from the true Primitive doctrine. I hear you. But show me these Churches; which are they? they be those Churches which being very many Rome hath raised up to be her adversaries? O what a deal of uncertainty and confusion lieth couched together in these words? I let pass that uncertainty very little, which how much or little it is, no man knows; you only may determine, and at your pleasure stretch or contract it. I do not inquire where about in the world those Churches are to be seen which you so highly commend. Which question should I propose, I could pursue you from country to country, and you would sweat to find such Churches in the world as you describe in your book, Churches I say for number very many, in doctrine all opposite to the Roman, and all agreeing among themselves in the pure primitive truth. But pretermitting these questions, I only ask, when you say, that the Churches, which being very many Rome hath raised up to be her adversaries, do very little serve from the pure primitive doctrine, whether you speak of all the Churches and Companies that in doctrine are opposite to the Roman, or of some of them only? You cannot with truth speak it of all, they being so many, and so repugnant, the one against the other, Grecians, Lutherans, calvinists, Libertines, Anabaptists, Arians, Trinitarians. How can it be, that they all should very little or nothing disagree from the true doctrine, whose doctrines disagree mainly and almost infinitely the one from the other?  
7. If you say, that though not all, yet some of the Church's adversaries to Rome, do very little disagree from the primitive truth, than I demand, Why do you not distinguish these pure Churches from the other impure, before you praise them? Why do you thus at random rashly (not to say impiously) cast that great commendation to serve very little from the pure primitive doctrine, upon the confuse multitude of sects disagreeing from the Roman Church, in which mass even yourself being judge, all be not sincere, yea many be corrupt, many impious, many most food & sottish? And yet by your words no man can perceive whether this high praise be bestowed by you on the Grecians, or on the Septentrionals, on the Lutherans, or on the Anabaptists, on the Caluinists, or on the Arians. Verily you be not the mouth of God (Antony) you be not the preacher of Truth, who to good & bad laid together on an heap, give your approbation without any distinction, not severing precious from vile, noxious from wholesome, heretical from Catholic, impious from Christian doctrine. And yet herein you are excusable. For what else could you do, who had not as yet made choice of any certain Church you might magnify before all other, being uncertain for the present, and ignorant what finally your choice might be, you durst not condemn any Church of the many opposite to Rome, fearing you should perchance condemn that Church, which you might be forced to fly unto. Had you singled one Church out of that number, extolling it only above all other, the rest perchance would with less willingness have entertained you, taking your singular praise of that one Church, as a disparagement to them all; nor durst you commend distinctly and by name all the sects that are enemies to the Pope, knowing that thereby you might expose yourself to just exception that Catholics might take at you, as being a friend of damnable errors. Wherefore craftily you resolved to shoot at random in the praise of Churches that oppose themselves to Rome, without specifying the name, or doctrine of any, that so you might have both freedom to run to what sect you pleased, and shelter against Catholics, should they except against you, as favouring the errors of any particular heresy. Now (Antony) perceive you not, that your secret & wily devise is laid open? & that this your book brings to light the things which you most of all desired should have been hidden?  
8. Thirdly, so great is your uncertainty, that you are not only ignorant to what sect to fly from the Roman Church, but also you know not, from what doctrine of the Roman Church you should fly. I confess you do particularily mislike the Primacy of the Roman Bishop, but you were not ignorant, that the hatred of this authority is common to all sorts of Heretics. Whosoever are wicked in the world, the more egregiously that they are wicked, the more mortally do they hate the power of the Pope, all being herein combined, Grecians, Protestants, Lutherans, Caluinists, Anabaptists, Arians, Turks, jews, Atheists. What other article of the Roman belief do you condemn beside this? You name no other, but in general you proclaim that you fly the Roman sins errors, abuses, and innumerable novelties. Why name you them not? I will tell you: the sects that band against Rome being very many, do not all mislike the same doctrines in the Roman Church? What one condemneth, another praiseth, what some approve, others abhor: so your religion depending on future events you could not show detestation of the Roman errors in particular till you had made certain choice of your Church. You knew that you were to condemn in the Roman Church, other articles did you become a Grecian, others did you fall to be a Lutheran, others did you turn Caluinist, others did you cleave to the Anabaptists, others should you stay in Germany, others should you fly to France, others should you sail into England. Wherefore wavering in uncertainties not able to foresee what shall become of you, without naming any particulars, with all your might and main you cry out on the Roman Errors. When you shall have made your election for your religion, & therein set up your rest, then shall the Roman Church err in those points, and as damnably as it please that company you live with to have you say.  
9 But I pretermitt (say you in the 17. page) to set down particularly the Errors of Rome, because in my book of the Ecclesiastical Common wealth I do fully prosecute them, which book now a good while ready for the print I have, and will set it forth out of hand, and bequeath it to the first printer in Germany, that by the way I shall find for the purpose. I beseech you, Antony, why did you not perform what here so solemnly you promise? Met you with no Printer in Germany that was for the purpose? or did the King of great Britain countermand your purpose? or did you of yourself shrink from your purpose? I search not into this secret. This I say, that now you shall not print the book you brought out of Italy with you, but another. Yourself growing daily worse and worse, will change therein divers things, either taking away some points of Catholic doctrine, or adding some new doctrines gotten by your reading in the books of heretics, to say nothing of the things which Ministers by their arguments will win you to alter. And what shall I say of his gracious Majesty, so excellent for his knowledge? To change some things in your book, and to add other things to it, he will persuade you by his learning, & to leave out divers doctrines that savour to much of Rome, he may compel you by his authority: perchance also sundry of his sayings, though he urge you not, yet you to please him, will put them into your book. Know you not what befell Casaub one? How much changed he was from that affection and mind, that he seemed to carry with him into England: which alteration he going about to excuse to his friend, plainly confesseth, that by entrance into the English Court, he was become a slave, not daring in any thing gainsay the King's pleasure; which baseness notwithstanding I am persuaded did proceed not from the King's disposition, but from casaubon's dastardy.  
10. And as for the changes which I do now aforehand avouch will be in your book, we have a fair presage, or rather a beginning of them in this Pamphlet, which reprinted in England differs somewhat from that you set forth at Venice. For in your edition of Venice, declaring the argument of the ninth book of the ten you promise, you say that you largely show quàm parca esse debeat Ministrorum Ecclesiae sustentatio: How scarce the maintenance of the ministers of the Church ought to be. The word scarce maintenance sounded harshly in the ears of English ministers. Peradventure when you wrote at Venice, you provided maintenance for Bishops only, not also for their wives and children. Wherefore in the London edition the matter is amended, & you say, that you declare qualis esse debeat ministrorum Ecclesiae sustentatio: What kind of maintenance Church-ministers ought to have. And when your books come forth, you may happily, to gain the good will of Ministers wives, change their scarce maintenance into plentiful. You may see that without cause you brag that you will publish a book brought with you from Italy, containing the Roman errors, together with many clear sights and visions of truth you had at Venice, and divers doctrines different from the Roman, which you learned by the only reading of the Fathers. For the book you now publish (Antony) is not that you wrote at Venice, it is not I say that worthy work which you (as you vaunt) placed in the midst of the darkness of Popery, not having the candle of any heretical book shining before you, writ only by the light, which divine illustrations falling down from heaven, yielded to your pen; these discourses of yours so noble and divine be now lost, vanished away, perished. Not so (me thinks I hear you say) for though some points of doctrine may be changed in my Book, yet many, and very many will remain. Suppose this be true, who will be able to discern the relics of the pure original, from so many the new corruptions thereof? or distinguish the parts of your book untouched from the parts changed? your ancient opinions from your new? your Venetian belief from your English? his majesties conceits from those that be properly yours? yours which you lately got by perusing the works of heretics, from those whereof you boast, as if you had received them immediately from heaven? No man certainly, though he be never so sharpsighted.  
11. Fourthly, you bewray your uncertainty in that to free yourself from suspicion, and to meet with these inconveniences, you have not in this your writing, set down any confession of the faith you brought from Venice; which thing was most expected, and it did greatly behove you to have done it. For this is the first thing which persons reclaimed from heresy have care to do, that seeing they now openly forsake the Religion which once they followed, the world may take notice of the Religion which in am thereof they embrace, lest otherwise they should think them plain Infidels, utterly without any certain religion. Wherefore you should strait in the beginning of your revolt, have made a plain profession of your faith, set down distinctly the doctrines of the Roman Church which you disliked, & also what you approved in the pretendedly reform Churches: for when you say of them; that they serve from the pure doctrine very little, you seem to insinuate, that none of them do fully and absolutely content you. This you did not; but serving the time rather than the truth, and (as S. Hilary saith, 
Lib. 7. de Trinit.  Heretics use to do) being ready to frame your doctrine to the humours of men, by this negligence you have changed the ten years of your clear light into darkness eternal Neither shall any mortal man ever know, what was the faith that ran away with you from Venice, nor what doctrine of Popery made you run away; your writings will be not only charged with falsehood; but also suspected of fiction, that you writ to please others, what you believe not yourself.  
12. Nor may you say, that in this Book you have made confession of your faith in the 29. page thereof, where you writ. I am ready to communicate with all, so long as we agree in the essential articles of our faith, and the creeds of the ancient Church; yet so, if also we together detest new articles either openly contrary to the holy Scripture, or else repugnant with the aforesaid Creeds. This confession of faith is too wandering and wild, within which all Heresies may range, or at least very few are excluded by it. And yet you are not constant in this profession. For pag. 9 you command the Roman Church to restore communion to all the Christian Churches that profess Christ by the essential Creeds of faith. Where you do not mention what here you so expressly require, the detestation of new articles that are openly contrary to Scriptures. Moreover how uncertain and ambiguous is that phrase openly repugnant with Scripture? For many kinds there be of errors openly contrary to Scripture, and even Protestants themselves do mainly disagree, nor can they define which of these errors must needs be detested under pain of expulsion from the Church. Again you say nothing of the judge, to whose censure it belongs to decree which errors be new and clearly repugnant with Scripture. For if you require of men, that they detest those errors and articles which to themselves seem clearly repugnant with Scripture, there is not any Sectary that will not do it. If you will have all men reject such errors and articles which in your judgement be new, and do manifestly contradict the Scripture; you do them wrong. For who made you their judge? If you will have the Controversy decided neither by your judgement, nor by theirs; but remitted to the final decision of a third judge, why do you not name him? Finally you do not declare what you mean, by essential articles, nor how many they be in number, nor whether all the articles of the ancient Creeds be essential, nor what you mean by Creeds essential, that being a new phrase with I do not remember to have read in any Author Catholic or Protestant; yea the word may without much ado be drawn to such a sense as no Heresy will reject any ancient Creed, so far forth as it is essential. And why do you not rather exact full and absolute profession of all ancient Creeds, but still with this restriction of the Creeds essential? verily something lurks in this phrase, 
In libro de Synod. Nican. decret.  which we as yet understand not: nor without cause did S. Athanasius warn us to suspect all the words and phrases of Heretics. Why speak you not plainly and ingenuously? Why dally you with doubtful and ambiguous words in the business of Religion? but only because not being resolved of what faith you would be, you mean to frame such a profession of faith, as might suit with divers occasions & times, with sundry countries and sects. Wherein you do no new thing which your ancestors did not practise in S. Hieromes days. They do (saith he) so temper their words, they range them in such order, they so mince the matter with ambiguous speech, that they make a confession both of our doctrine, and of our adversaries doctrine, that in one sense taken their profession is Heretical, taken in another Catholic. Neither hath this our age been without such kind of Prothei, and Changelings, nor without these Chameleon-like confessions of faith, which change their colour and sense according to time and place. Such was the confession of Ausburge, which to Charles the fift Emperor, the first Fathers of your Gospel presented. The articles of which confession Philip Melancthon the Author thereof, 
Hospin. concordia discord. in an. Domi 1527.  did of set purpose and studiously cloth with doubtful words. The reason of which his deed, writing to Luther he yields, saying, that those articles were now and then to be changed, and made to suit with occasions. So it is: your faiths be variable and monthly, but the verity of our Lord lasteth for ever.   

The third Gulf, Hypocrisy.  
THE third Gulf of Heretical naughtiness is Hypocrisy. Heretics (saith S. 
Lib. 5. the civit. c. 8.  Augustine) be crafty people, endued not with the spirit of wisdom, but with the spirit of wily deceit, wherewith their hearts are accustomed to boil, and so trouble the quiet of saints. And S. Hilary. 
Lib. 5. de Trinitate.  Upon defection from the faith (saith he) waiteth lying Hypocrisy, so that they keep the show of godliness in their words, the truth whereof they have cast out of their conscience. But it is not easy within the compass of the skin of one Lamb, so to shut up a whole wolf, that no part of him be seen. You feign Piety (Antony,) but you dissemble in such sort, that by your own words you may be detected to be counterfaire, which I will make evident with five examples. First in the second page you take upon you the testimony of a pure conscience. Our glory (say you) is the testimony of our conscience, that in simplicity of heart, & in the sincerity of God, not in carnal wisdom, but in the grace of God I have changed place. Thus you appeal from the judgement of the Church to the Chancery of your secret Conscience: you turn yourself from public knowledge, to your own privity, that is, 
Confess. lib. 10.  saith S. Augustine, from truth to falsehood. Shall I prove that you went away moved by the wisdom of the flesh, out of care to sleep in a whole skin, over which you feared some punishment was imminent? that had not this fear given you wings to fly away, you might have been still a Papist at this day in outward show, and have adored those things which you now term Idols? In the 23. page. Hatred against me (say you) was conceived and harboured in their hearts at Rome, who now had smelled out my labours in writing against her opinions: for more than once by the Nuntius Apostolicus abiding in Venice, was I warned hereof & rebuked. Therefore it was my best course to take the wings of the Done, and fly into the wilderness. Behold how clearly you confess that fear gave you the wings wherewith you were carried away from us; fear, I say, not of the Romish Idolatry, not fear to offend God, or to fall into Hell, but fear to feel the sharpness of Roman severity; fear lest the Republic would deliver you up, or permit you to be taken and punished according to your deserts by the Inquisition.  
14. Secondly, you make show of great love of crosses, and of desire to suffer for Christ, appareling your affections in the words of S. Paul, burning with divine charity. For myself, with Paul I say, it is a very small thing for me to be judged of men: let me be a fool for Christ, let me be ignoble, let me be buffeted and cursed, let me endure persecutions, let me be blasphemed, let me be made the scum of the world, an outcast, and Anathema, so only that I make satisfaction to Christ. Thus you speak, and forward you go with the words of the Apostle, seeming to long to suffer disgraces and torments for Christ. But all is feigned: for if persecution be your desire, why run you to a Country where you may rather persecute others, then endure persecution yourself? Where you may securely rail on the Pope, blaspheme him, curse him to the pit of hell, as the outcast of the world and Anathema? The motive of this your running away you set down in the 23. pag. What should I (say you) have tarried longer in the midst of a perverse and crooked Nation? If I would have taught and exercised the true Catholic doctrine, I had hastened and brought upon my head the most terrible Roman storms, and most foul tempests. And is it so great a misery tody for Christ (Antony?) doth death endured for the true Catholic doctrine seem foul and hateful in your eye, it being honourable and precious in the sight of God? for the Pilot being in a storm to abandon his ship, is foul and shameful; but for him to encounter with the tempest, to venture life for ship and passengers is glorious. You desire to be a Pilot, you will needs govern the ship of the Church, but to be in storms and persecution, to live in peril of your life you cannot endure. Verily you dissemble (Antony) when you make show of desire to suffer, and little do you feel the affections of S. Paul, whose words breathing forth a burning desire of Martyrdom, you borrow for yourself, which be no more fit for your desire, then is Hercules  for a Child's foot.  
15. Thirdly, you make great demonstration of condoling with the Church, and deploring the ruins she suffers at the hands of the Pope. This grief and sadness (say you, in the 10. page) did in wonderful manner consume me, and still day by day, more and more consumes me. Which words I could not read without smiling when I remember, how your fall giveth evidence against this your pretended pining away for sorrow. In your whole body from top to toe there appear not any signs of the mortification of Christ jesus, nor of any inward grief, either wasting your flesh or drying up your bones. When you writ that you were in a consumption by reason of sadness, I wonder whether you smiled not yourself Nor is this any new fiction but the common mantel of Heretics, 
Lib. 3. mor. ca 19  which S. Gregory discovered long since. Heretics (saith he) make show to condole with the Church, and with this fair show of love do they bait their books of deceit. You weep the tears of the Crocodile, wherewith that ravenous beast moisteneth and maketh slippery the ground, that when the passenger drawn by that counterfeit weeping approacheth, his feet fail him, and suddenly falleth a joyful pray to the mourner.  
16. Fourthly, you feign that Scriptures favour you in the fift page. Never (say you) did I at any time square the motions and thoughts of my mind, by any other ruler, than such as the Holy Ghost prescribeth in Sacred Writ. This is soon said: what Heretic said it not? Neither could their talking (saith S. Hierome) gain them believers, did they not make show to confirm their perverse doctrine by divine authority. You still governed your thoughts & inclinations by the rules of scripture, other ruler or direction you used never at any time. A great praise, which I cannot say agreeth to any of the Saints, if from that number we exempt Christ and his Virgin Mother. If this be true, surely you never sinned, unless one may sin, and do amiss in following the rule and government of God's spirit: perchance you mean not so rudely as you writ, and I can believe these your words may be more vain than your mind. I only warn you not to be hasty to believe these thoughts and motions of the spirit, that present themselves to you, vested with testimonies of scripture, wherewith even serpents are covered and walk about. Will you not believe me? then believe Luther, who writeth, they are wretches that do not consider, that the Devil doth dart venomous fiery thoughts into their hearts, 
Tom. 2. Germ. wit. fol. 122. art. 552.  which be nothing else but most fine thoughts adorned with testimonies of Scripture, that they cannot perceive the subtle poison that lurketh in them. Wherefore seeing you make your boast of Scriptures, you might not wonder, though we should answer you, as S. Augustine did the Manichees. Being bad, you read them not well, being ignorant you understand them not right, being blind you cannot behold their truth.  
17. Fifthly, you pretend to follow the Fathers. After the inward motions of the holy Ghost only the holy Fathers (say you) have been the most honourable authors & advisers of this my enterprise. You be not wise to trim yourself with the show of ancient Father's authority, seeing you go towards those Churches, that profess to follow neither Fathers nor Mothers, but only the pure Word. And if you have your Passport from the ancient Fathers to leave Rome, why have you not alleged so much as one clear testimony out of them in your behalf, and against the Roman Bishops pre-eminency? 
Pag. 35.  You bring indeed out of the Council of Carthage this testimony, which you call, the most renowned saying of the most renowned Cyprian. We do not judge any man (saith he) nor remove them from the right of communion that be of a contrary mind. For not any amongst us doth make himself the Bishop of Bishops, nor by tyrannical terror force his fellow-Bishops to obey him. You could not (Antony) have produced a clearer testimony to convince, that in truth you have found no matter of substance in the Fathers, to object against us. Cyprian was indeed most renowned for sanctity, learning, and eloquence, but he was also renowned for an error, which God permitted this worthy light of the Church to fall into. This error he sought by all means to establish in that Council of Carthage, out of which you bring this testimony: so finding in the approved writings of S. Cyprian not any saying, that might steed you, 
Septem libris de baptismo.  you fly to the testimony of this erroneous & rejected council, which S. Augustine hath by name confuted in a most renowned work. And this seemeth to be the weightiest authority of all that in ten years study you have gathered. Moreover when you praise the charity, patience, & wisdom of Cyprian, in his contention with Pope Stephen, depressing as much as you can the Pope, it is clear, that hatred against the present successor of Stephen, makes you forsake the known judgement of antiquity. For S. Augustine a most moderate and friendly Censurer of S. Cyprian doth say in plain terms that in his contention with the Pope he wrote with so great indignation, 
Lib. 5. de Baptis. c. 25  and addeth this prudent advise, that it were best not to mention all the things which Cyprian irritated against Stephen, powered forth in his anger, which brought with them danger of pernicious dissension. Finally the words of S. Cyprian, sound more of indignation, then of any error, nor do they cross the power of the Roman Bishop in deciding the controversies of faith. For he doth not say, that none was in the Church appointed by Christ, whom the rest of Christian Bishops were bound to obey, and endued with authority to put an end to the controversies of faith; but he saith, that in that council of Carthage, there was not any Bishop of Bishops, nor any that did challenge to himself such authority: by which words he doth rather insinuate, then deny the known authority & title of the Roman Bishop, though perchance he grudged and girded at the present exercise thereof, accounting it Tyrannous, because he found it opposed to his error: which shows that S. Cyprian was then over feelingly moved against the Pope, as S. Augustine saith, who with great reason exclaimeth against you, and such mates as would justify their rebellion by Cyprians example Oh how detestable is their error who think they do laudably imitate the faults of some worthy men, 
De unico Bapt. count Petil. lib. 1. cap. 13.  when they have not any part of their excellent Virtues.   

The fourth Gulf, Mendacity against the Church.  
NOTHING more notorious in former ages, nothing whereof the books of the Fathers do more sound, than the impious mendacity of Heretics, whereby they show themselves to be borne of him, that was false from the beginning, and the Father of falsehood. They put their confidence in untruth, nor is there any man held for perfect amongst them (saith holy Irenaeus) that hath not fruclified and begot very great and mighty untruths. Antony, 
Lib. 3. ca 1.  you desire to be perfect in your generation, and the fertility of your soil is sufficiently proved by this little plant you now have set forth, which is more stored with lies, then with leaves. Out of which multitude I will gather, and present you with ten, which be both notorious for their scent, and very remarkable for their bigness.  
19 The first (whereof before we made mention) but here in the proper place to be repeated, is set down in your 15. pag. I saw now most clearly, and did fully perceive that at Rome, without any lawful authority, yea by great violence & wrong, innumerable new articles daily were coined, and obtruded unto us. If you mark well your own words, perchance you yourself will remain amazed at the hugeness of this untruth. You say, that doctrines new, clearly false, without any ground, by extremest wrongful violence, are every day without number coined at Rome, and forced upon the Church, even as articles of faith. And yet you neither do, nor can name any article of the Roman faith, which hath not been ever entertained as a point of faith in former times, or else defined not in Rome, but in some general Council.  
20. The second untruth in greatness equalleth the first, in malice surpasseth it. This untruth stands recorded in your 24. page, where you say, that you left the Church of Rome, & ran away, fearing the ordinary sequels of hatred, that are, poisoning, & stabbing. For to this pass (say you) matters are brought in this age, that at Rome, & by authority from Rome, the controversies of the Church are committed no longer to Divines, nor to councils, but to racke-maisters, to hangmen, to cutthroats, to bloodsuckers, to parricides. Here (Antony) you are seen to be in a fury, and to have your heart imbued with the bloody disposition of the men you have named. The Church of Rome doth not practise that which you hatefully charge her with, she referred the Church-controversies of this age, not to be maintained with poisoning & stabbing, by bloodsuckers, and parricides; but to be treated of, and decided by Fathers, by Bishops, by grave and learned Divines in the Council of Trent. Such as obstinately defend doctrines accursed by councils, such as revive the controversies that have been already decided, such men, I say, being convicted of the crime, and confessing themselves to be contemners of the Church's councils, she delivers up to be punished, not to blood suckers, nor to Parricides, but to Christian Princes, and to the judges by them appointed: she doth not reprove the endeavours of Divines who discuss points of doctrine that are yet vndefined, but the temerity of Heretics, whose labours are (as S. Leo saith) to seek for the things that already are found, 
Epist. 60.  to revive controversies that are ended, to repeal the doctrines that have been formerly established. You lay to our charge (Antony) the cruel demeanour of your Caluinists, who with sword and weapons do not defend Decrees of councils which were laudable, do not put an end to controversies that were never before determined, which were an evil not altogether so untolerable: but the doctrines that councils have builded, and set up, they with their poyniards, sword, and lances beat down; the belief, which the tradition of Ancestors, which the Decrees of general councils have rooted in Christian breasts, together with their bowels, they draw out, and cast into the fire.  
21. The third untruth is page 16. that We Romanists have contracted the Church Catholic, to which Christ promised the perpetual assistance of the holy Ghost, to be the very Court of Rome. What Catholic ever wrote, spoke, thought, or so much as dreamt of this fond conceit? The particular Church of Rome we term the principal Church, with which all Churches must have agreement and access unto, in regard of her more powerful Principality; we term the Church of Rome the head of that Catholic Church, to which Christ promised perpetual infallible assistance: but we say not, that the sole Roman is the universal Catholic Church, taking the Roman by itself, without the rest of the Christian Churches adhering unto her.  
22. The fourth untruth is in the same 16. page, where you say that, It is exacted of us, that we believe firmly as an article of our Faith, that the whole spirit of Christ is resident in the Court of Rome only, yea in the Pope only. What greater falsehood can be uttered or devised? The spirit of Christ is indeed but one, nor is he in any one man, in whom he is not whole, if we respect his substance; and in this sense we say that the spirit of Christ is whole in the Pope, yea in every Christian. But this one and same spirit worketh very different and divers things, according to which he is not whole in every one; and in this sense to say, that we believe the whole spirit of Christ to be abiding in the Pope only, is a great untruth. First the spirit of Christ assisteth the Elect, whom through the dangerous miseries of this life, he guideth by sure means to the land of the living. Do we make this spirit resident in the Pope only? Do we not acknowledge, that there be others Elect beside the Pope? Secondly the spirit of Christ is the spirit of adoption, in whom we cry Father, Father. Do we teach, that this spirit is in none but in Popes? that the Pope only is Just, Holy, and the Son of God? Thirdly the spirit of Christ signeth and sealeth the hearts of every one that is faithful, and anointeth them that they may believe. And is this spirit also made by us proper to the Pope only? Do we say that there is not any true believing Christian besides him? Fourthly, the spirit of Christ teacheth his Church so, that the whole Church can never err. And do we not place this spirit infallible in the whole Church? So that whatsoever hath been in any age received by the uniform belief of the whole Church, that without doubt as being a most certain Christian verity, we embrace. Fiftly, the spirit of Christ decideth the controversies, which concerning faith, in every age may arise in the Church; neither do we make fast this spirit to the Pope only, but we teach that the same is abiding in the rest of the Catholic Bishops who be the judges of Faith, and together with the Roman Bishop their Head, do determine assuredly the controversies of the Church. Wherefore I wonder where your forehead was, when you did not blush to write, that we make the whole spirit of Christ to be abiding in the Pope only.  
23. The fift untruth is in the 26. page, That whatsoever hath been formerly fortould by the Prophets, for the honour of the universal Church, we by extreme violence and wrong draw it all to the Roman Court only. It is certain that some sayings of Prophets do particularly concern the Church of Rome, and have been accordingly performed in it. But that whatsoever is said glorious of the Church in the ancient Prophets, we turn it all to the Church, yea to the Court of Rome only, you speak it indeed in your spleen against the Pope, but in speaking it, your knowledge cannot choose but give a check to your tongue.  
24. The sixth untruth is, That the Roman Court hath now a long while suppressed the holy councils, & so hath put out the eyes of the Church. If you speak of the councils that have been celebrated already, none do more Religiously observe their Decrees, than the Church of Rome. If you mean of councils that should be gathered, that she hinders that they cannot be now assembled; did not the Church of Rome (I pray you) call of late the Council of Trent, to say nothing of Nationall, Provincial, and Episcopal councils, which are very frequently held? And if your accusation be limited to General Counsels, you must know that to gather so great and universal assembly is not an easy thing, nor necessary for the suppression of every heresy, as S. 
Lib. 4. adversusduas Ep. Pelag. cap. 13.  Augustine writeth. You grieve I perceive, that the Roman Bishop is able to condemn you without a general Council. Unhappy were the Church, could he not do it. Out of pride innated to heretics you aim at this honour, that a Council of the whole Church, should be called about you; which glory also the Pelagians, as being most proud Heretics, sought, grieving exceedingly that every where by the Roman Bishop, and others without any General Council, they were condemned & accursed. They desired (saith S. Augustine) a general Council, that at least they might trouble and disquiet the Catholic world, seeing they could not (God being against them) pervert it.  
25. The seventh Untruth is in the 22. pag. That the Episcopal administration of Bishops, is wholly perished, the whole government of Churches is altogether translated to Rome, the Bishops are scarce the vicar's and servants of our Lord the Pope. That Church-busines of most weight should be referred to the Roman Bishop, the Fathers in all ages have ordained. This is now adays still practised in the Church, what beside and above this you add, is not the Roman custom, but your slander.  
26. The eight, That Bishops be subject, not only to the Pope, Cardinals etc. but also to innumerable Religious Orders of Regulars, and to their Friars, who by their privileges devour and swallow up the power of Bishops. Verily (Antony) you seem to have lost all regard of your good name, that dare in this manner range without the bounds of truth.  
27. The ninth, That Catholic teachers, namely your masters the jesuits, do not furnish their Divinity with the sayings of holy Scripture, exactly discussed and declared; that amongst them, and in the Church of Rome there is extreme ignorance of Scripture. He that will but peruse some Catholic writers in matters of sacred learning, specially the jesuits, will soon see how false a slander this is.  
28. The tenth, That the books of our Adversaries are wholly concealed from us, that such as are excellent for their piety, and knowledge, yea the learnedst Doctors or Bishops we have, are not permitted in any sort to read them. Thus you writ, showing that hatred against the Pope so transports you, that you mind not what you say. How could the catholics of all nations confute your heretical books, did none of us read them? Are they in no sort permitted, no not to the learnedst of us all? You may see (Antony) that though your book be forbidden, yet I have read it. Therefore S. Cyprian saith truly, 
Lib. 1. ep. 2.  Amongst profane men, that are departed from the Church, and from whose breasts the holy Ghost is departed, what else is to be found, but a depraved mind, a deceitful tongue, cankered hatred, and sacrilegious lying? To which whosoever giveth credit, shall at the day of judgement be found to stand on their side.   

The fifth Gulf, Contumelious speech against the Pope.  
AFTER the Falsehood of Heretics, followeth their railing, as being a near neighbour unto it. Heretics (saith S. 
Lib. 16. mor. c. 14.  Gregory) with violency of words assail the weak minds of the faithful, and rob the poor people. Not being able to supplant the learned, they take from the unlearned the veil of faith by their pestiferous preaching. I shall not need (Antony) to search into your book for storms of angry and railing speech, which in every page meet with the Reader, and rage against the Pope, that so you may take from Catholics the veil of faith, by furious blasts of words, seeing you can not with  reasons persuade them to cast it away. In the 16. page thus you thunder out against the Church of Rome. At Rome many things are made articles of Faith, which have not any institution from Christ, yea moreover the souls of the faithful be miserably deceived, and consequently being blind, together with their blind guides, be lead, and fall headlong into the gulf of Perdition. And in the 22. page you rage yet more angrily against Rome. It is not a Church (say you) but a Vineyard to make No drunk; it is a flock which the Pastor doth milk till blood follow, which he pouleth, shaveth, flayeth, and devoureth. In the 32. page. It is not for Prophets to deal with the Roman Bishop, that now doth so mainly trouble, scandalise, rob, oppress the Church. The Majesty of the Roman Pope is counterfeit, temporal, proud, usurped, nothing at all.  
30. Finally your spleen against this present Pope moveth you to revile the most holy Pope and Martyr S. Stephen. For in the 37. page you say, that S. Stephen out of indiscreet zeal, by importune excommunications, ran headlong into a mischievous Schism; But Cyprian by his Patience, Charity, and exceeding great Wisdom, was the cause, that the separation did not ensue. This you charge the most holy Martyr, as though he had gone headlong into schism, a sin in your opinion much worse than Heresy. How wrongfully, and without any just cause? For no man could proceed more religiously, more modestly, and more prudently than Pope Stephen did in this Controversy with S. Cyprian. When S. Cyprian impugned mightily a doctrine, which (as he did not deny) was confirmed by the perpetual custom of the Church; what did this most holy Bishop, appointed of God to be judge, and to give sentence in this Controversy, where this perpetual custom of the Church was opposed against by the excellent learning and sanctity of Cyprian? He showed a reverent respect to them both, as far as truth & conscience would permit him. That the learning and sanctity of S. Cyprian might not overthrow a perpetual custom, without the assent of a general Council, 
Vincent. Lyrinens. come. c. 16.  he set out that Decree so much commended by the Fathers, Nihil innovandum praeterquam quod est traditum. That nothing should be innovated contrary to that which had been delivered by tradition. On the other side to show the regard he had of S. Cyprians learning and sanctity, he would not have, that custom should so prejudicate against S. Cyprians doctrine, that thereupon it should be accounted Heretical, before a general Council, but that S. Cyprian, though still cleaving to his opinion, should notwithstanding be retained in the Catholic communion. A most prudent and temperate decision.  
31. Neither did he with any bitter speech provoke S. Cyprian, who yet (as S. Augustine saith) too much moved against Pope Stephen powered forth such speaches as it were better to bury them in oblivion then to record and revive them. Wherefore by the judgement of antiquity, not only truth stood on the Pope's side, but also modesty, charity, wisdom in his proceed for the defence of the truth. Take heed (Antony) that you be not a member of him, 
Apoc. 15.  to whom was given a wide mouth speaking big things, and to blaspheme the tabernacle of God, and the Saints that dwell in heaven. You are as good as your word: according to your promise, 
de utilitate credend. cap. 14.  you bark: But know, that you bark against that Church, which (as S. Augustine saith) by succession of Bishops from the Apostolic Sea, hath obtained the height of authority, Heretics her enemies round about her, barking in vain against her. Samson sent foxes into the corn of the Philistines with their heads lose, but with their tails tied, which signifies, saith S. Hierome, that Heretics have tongues free to bark, but for performing, they be shackled and cumbered. They bark fiercely, but they beat but the air; sooner may they break themselves, then fright and remove the Roman Church from the embracing of the faith, that hath been delivered unto her. She cleaving to the divine promises, as it were fixed in the firmament, being on high, secure, despiseth her railing adversaries, as the moon doth the dogs, 
Who bark, but wind drowneth their clamours base,  
Diana chaste holds on her heavenly pace.    

The sixth Gulf, Arrogancy of Doctourship, and Authority over the whole Church.  
THE power which from the Roman Bishop you would feign take, you challenge to yourself, so making yourself the universal curate of the Church in the 29. page. To every Bishop so is a particular Church committed, that he must know, that also (when need is) the universal Church is by Christ commended to him. In the 30. page you add, that any Bishop by his own proper authority, may remove to other Churches that are afflicted and oppressed. Thus you make a conveyance of power over the whole Church for yourself, yet you do it subtlety, thinking you should not be seen. You offer that universal power to every Bishop, knowing aforehand that out of modesty they will refuse it, that so this authority rejected by the rest, may return to yourself, the first author thereof, as being properly and peculiarly yours. Yea (say you) it is most of all properly belonging to my office, to secure (as far as in me lieth) the Roman Court, that makes a schism and division by itself, and teareth in pieces the flock of Christ. You are the new Atlas, you will support the Heaven, the universal Church with your shoulders. For which enterprise you think yourself so sufficient, that if the Pope and the rest of Catholic Bishops will yield to rely upon your advise, what will follow? I hope (say you) that shortly it will so fall out that full peace and concord, and that so necessary union of the holy Churches will thereupon ensue, so that we shall believe all the same, and all abide in the same rule. Your hopes are vain (poor soul) you take to much upon you.  
33. Heresies were before you were borne, and will be when you shallbe dead, & the number of Heretics you now make greater by one through Pride, which deserves to be pitied rather then confuted. For what? Put the case the Roman Bishops would become your subjects, and remit the business of union and reconciliation to your wisdom; do you think the matter ended, and that the Sects opposite to the Roman Church, Grecians, Lutherans, Caluinists, Anabaptists, will also without more ado become obedient to you at a beck? Such is your vanity, that you seem not to doubt, but that all the rest of Christian companies, besides the Roman, will in this affair of peace bear humble duty and respect towards you. You know not (Antony) and little do you imagine, what fierce, and furious winds, I mean proud and peremptory sects rage in the Northern parts, which if you can assemble to a general Council, or keep them when they are there in peace, verily you shall be more omnipotent than Aeolus. But aforehand I tell you, they will not set a rush for you. Maids and Boys will laugh you to scorn, they will prefer their skill of Scripture before yours, with sentences flowing thick and threefold from their tongues, & uttered with one breath, they will overload you. If you dare but mutter against what they say, you shall be styled Papist; if you do not strait yield to believe them, they will take pity of your eyes, that having been so many years together accustomed to Popish darkness, cannot now behold the clear shining light of the Gospel. This is the Calvinian nature, which if you be ignorant of, you will learn to your cost.  
34. But to return to the care of the universal Church, which you presumptuously take upon you, together with authority, to visit any Church at your pleasure, which you shall judge to have need of your assistance. Herein you commit a double error. The first is, to think that a Bishop, to help other Churches that are afflicted, may abandon his own, and in such manner adandon it, as to leave it destitute of the means of salvation, to be ravened & devoured by wolves. For this in your conceit you do, and this you think that lawfully you may do, to secure the Roman. But what ancient holy Bishop can you name that did so? Which of them hath left written, that such practice is laudable? Even those Bishops whom you pretend to imitate, yourself confess, that they went to assist other Churches, leaving their own well appointed, and provided of sufficient persons to teach and instruct them.  
35. The second error is, to think that every bishop at his own good liking, and by his own authority, may visit other Churches that are in need, & put them in order, though the proper Bishops of such Churches be unwilling. Which doctrine were it brought to practise, would break and utterly overthrow the peace and concord of the Church, as any man of judgement may soon foresee. For if every Bishop may, whensoever he shall think it needful, pass into the bounds of another's jurisdiction, there sit as judge of controversies, and pronounce final sentence upon them; it cannot be, but Bishops will very often encounter, and be beaten one against another by mutual discord; nor can I imagine what other devise can be thought of, 
de unit. Eccles. c. 4.  or feigned so fit to trouble the quiet of Churches. There is (as S. Cyprian saith) but one Bishopric, whereof a part is wholly possessed by every one, yet so is the Bishopric one, as the body of man is one, which hath an Head that commandeth the rest of the members. In this manner the one Bishopric of the world hath one Sea, supreme above the rest, 
l. 3. ep. 4.  which the same S. Cyprian termeth, the principal Sea, from which Priestly unity and concord floweth, to which perfidiousness can have no access. The authority of this Sea spread and diffused over the rest, is that Glue of concord, which joineth them all together in peace and charity. This Sea hath care to provide for the necessities of the universal Church, and to send as Legates other Bishops, whose Churches be well provided, to give succour to others that are in need. By this Sea were Osius, Athanasius, Eusebius Bishop of Vercells, Lucifer of Calaris, and others sent, whom you name and affirm (but as your manner is without any proof) that they put themselves into the business of visitation of Churches upon their own head, and authority.  
36. Theodoret writeth, that Lucifer Bishop of Calaris, & Eusebius Bishop of Vercells, went about visiting the Churches of the East, 
Lib. 3. c. 4.  and namely the Churches of Antioch, and Alexandria, to see whether the Decrees of the Nicen Council were kept. That Lucifer at Antioch, ordained Paulinus Bishop, that Eusebius at Alexandria together with Athanasius called a Council, to which Lucifer sent a Deacon, by whom he signified that he would agree to the things that, that Council should ordain. These things you think that those two Bishops but of mean Seas, did perform by their own proper authority, & that you have sufficient authority of yourself to do the like when, and wheresoever you shall judge it expedient. 
Lib. 6. adversus julian.  I may with reason exclaim with S. Augustine. What dares not the pride of rotten flesh presume? You should (Antony) have known what S. Gregory Nazianzen writeth, 
Monod. in S. Basil.  that Eusebius Bishop of Vercells, and Lucifer of Calaris were sent ex urbe Româ, from the City of Rome into the East, particularly to appease a sedition and tumult at Cesaraea; 
De viris illustribus in Lucifero.  and that which S. Hierome left recorded of Lucifer, that he was sent Legate into the East to Constantius Emperor, from Liberius the Roman Bishop. Whence you may gather that by power delegated to them from the Roman Bishop, they were able to command the East, and ordain such great affairs, and not by their own proper authority. Wherefore you have not Lucifer the Bishop of Calaris, but Lucifer prince of Pride for your pattern and precedent, when you go about to raise yourself a throne in the coasts of the North, that as Christ in the South by the Bishop of Rome governeth the Universal Church, so in the North, he that seeks to be like to the highest, may by you, as Head, send forth and display his counsels and devices upon all Christendom.  
37. And what meant you to match yourself with those most holy and famous Bishops & Worthies of the Church? Contrary things laid together deserve to set forth mutually each other. In the practice of these Saints as in a glass we may behold, how opposite all your proceed are to the rules of sanctity. They going left their Churches provided, and well commended to other pastors: You leave your Church wholly destitute, to be devoured (as you conceive) by wolves. They either went to the Roman Church for succour and counsel, or were sent by the Roman to give succour and counsel to others: you fly from the Roman Sea, you detest & blaspheme it. They being men renowned in the whole Church for their learning and sanctity, being earnestly invited by divers Bishops, and by the secret suffrages of the whole Church for that enterprise designed, went to put an end to the Church Controversies: you being neither for the dignity of your Sea eminent above the rest, nor commendable for Knowledge and Holiness of life, a man utterly unknown, who by your Apostasy now begin to have fame: You, I say, offer yourself for universal superintendant and Curate to the world, which before this your offer had never so much as heard of your name. They laboured for that faith which had been settled and defined by councils: you seek to bring in Doctrine which you know to have been many ages ago condemned by the authority of councils. They strove against Heretics, that seeing they had been accursed in councils, they might likewise be rejected from the Catholic Communion: your labours are in favour of damned Heretics, that though they be proscribed by councils, yet they may be retained in the Church, if so be, that they will profess Christ, by the essential Creeds, as you speak. And you seem to be of the same mind, that some Donatists were, 
Epist. 48.  whom S. Augustine condemns that it is no matter in what part or side a man be a Christian, nor do you consider, that it is sitting, that God should be served in unity. Thus by comparing yourself with the ancient holy Bishops, your sanctity appears.   

The seventh Gulf, New flattering doctrine.  
THIS Gulf embraceth two vices, and both of them properly belong to Heretics: the one is to coin new doctrines, the other to flatter their auditors, specially Princes. 
Lib. 1. ca 1.  Of the first, S. Irenaeus saith, That later Heretics do day by day invent some new thing, which never any man had thought of before. Of the second S. Hierome writeth, 
Lib. 1. count. Pelag.  That flattering properly agreeth to Heretics, and to them that study how to deceive souls, according to the saying of the Apostle: such persons serve not Christ our Lord, but their own belly, and by sweet speeches and benedictions seduce the hearts of the innocent.  
39 Many new doctrines you have in your book, Antony, as are these. 1. That a Bishop for fear of persecution may forsake his flock, and leave it wholly destitute. 2. That to every Bishop is given the care of the universal Church, so that by his own proper authority he may intermeddle in the affairs of other bishoprics. 3. That none who profess Christ by the Creeds essential of the ancient Church, are to be repelled from the Catholic Communion. 4. That Schism is a far greater sin than Heresy. These your new conceits have been mentioned and refuted already.  
40. Other four sayings you have, wherein you make fair with Kings, by depressing the authority of the Church. The first is, That Kings can do many things in the Church. The second, That the Church can do nothing at all in temporals, specially towards Kings. The third, That all jurisdiction, is to be removed from the Church. These three propositions you have in the 28. and 29. page. In the first, the English Parlamentarians agree with you. The two other be new, not only repugnant to the ancient Fathers, but also to the Heretics of this age, to Puritans, and Protestants, and to the eager defenders of the late English Oath. For these deny not the Church's authority over Kings, yea they grant, that even in temporals the Church may command them, though they maintain, that Kings obstinate & rebellious against the Church may not be deposed from their government. And what is jurisdiction, but power to appoint what is right, to enact Laws, to call the transgressors of their laws before them, to sit upon them, and punish them being convinced of punishable offences? Now that the Church did in former times exercise this power, as derived to her from Christ, is so clear, that he that is ignorant thereof, or so impudent as to deny it, I think him not worthy to be disputed with.  
41. The fourth doctrine, I dare say is new and properly yours, than which scarce any more base can be devised to flatter Kings. Which doctrine you may seem to have coined of purpose, that thereby you might make yourself a free passage to the Court and Kitchen of the King of Great Britain. The doctrine is, that Kings, though they sin, yet may not they be rebuked or checked, neither by their Familiars, nor by Priests, nor by the chief Bishop, but only by Prophets, whom God doth extraordinarily raise & design for this office. That you teach this new Divinity, I will convince, and leave you being convinced to be judged by his most Gracious Majesty. The Roman Sage (were he to give sentence upon you) would put you in the number of thieves, seeing you seek to deprive Kings of their best treasure, 
Lib. 6. de beneficijs cap. 4.  whereof in Courts there is ever great scarcity. I will show you (saith Seneca) what is not be found in magnificent Palaces, what is wanting to them that want nothing: they want one to tell the truth & deliver from error the man that sits amazed, & besides his wits in the midst of a great multitude of liars, brought, by long use of hearing pleasing things instead of true things, to that pass, he knows not what truth is. Such an admonisher and rebuker of Christian Kings, the Roman Bishop is by office designed by Christ, the greatest treasure he could bestow on them, which you endeavour by your new divinity to take from them. For in the page 31. to prove that a Bishop may reprehend and rebuke the Pope, you begin to declare the matter by the difference that is between an earthly King, and the Pope, writing in this manner.  
42. The Majesty of an earthly King is to be dreaded, who, as Tertullian saith, is second to God, inferior to God only; and over whom, saith Optatus, none is but God only. Wherefore when David was to be rebuked for his adultery and murder, not the Highpriest, nor any other, either Priest or Levite, not any man either friend or familiar, durst assume to himself that office: But God himself for this purpose, appointed his own proper and peculiar messenger, and sent the Prophet Nathan to reprehend the King. But for the Roman Bishop now most of all troubling, scandalising, robbing and spoiling the Church, it is not for Prophets to deal with him, it is not to be expected that God should stir up for this enterprise singular Prophets, nor send special messengers. The Majesty of our Roman Pope is not so great, that it ought to fear us; that temporal stately Majesty is counterfeit, usurped, no Majesty at all; the Pope he is our brother, our Colleague, a Bishop as we are. All these be your own words (Antony,) wherewith you breathe forth that flattering doctrine which I laid to your charge. You say the Pope's Majesty ought not so to terrify Bishops, but they may rebuke him. But the Majesty of an earthly King is so dreadful, so much to be feared, that no man that is not a Prophet, though he be the chief Bishop, may take upon him the office to reprehend him. Do you speak this of base fear which Cowards bear towards them that have power over the body, or of pious fear and reverence which by right is due to Superiors; which if we neglect, we do against our Duty, and offend God? If you speak of the first kind of fear, you feign a difference between the Pope and the King, where there is not any at all.  
43. For as the Pope's Majesty ought not to strike into our hearts base and servile fear, which makes us to neglect our duties: so likewise we ought not to be in this manner affrighted by Kingly Majesty, Christ having given us an express commandment not to fear them, that kill the body, but can do no hurt to the soul. 
Luc. 16.  And de facto, as the King by the terror of his Majesty may fright men unjustly, and make them not to discharge towards him the duty that they own of correction; so may the Pope also; for else why ran you away? Why fly you the Pope's painted Majesty, painted Prisons, painted sires, painted torments? You be not so far besides yourself: so that this faithfulness of the King's Majesty above the Pope's is devised without any ground, speaking of base and slavish fear. For this sort of fear, as neither of their Majesties ought, so either of their Majesties may strike into base minded men's hearts. You speak then (if you speak to the purpose) of pious reverence and fear of Superiors, due by right unto them, and therein you put the difference betwixt the King's Majesty and the Popes. So you say that the Pope's Majesty ought not of right to be so feared, but that Bishops may freely rebuke him: but the kings Majesty by right and by the Law of God ought to be so dreaded, that no man may reprehend him, no not the Pope, except he have a Prophetical and extraordinary commission to do it. Whence it is consequent, that none may without sin tell Kings of their faults that be not Prophtes.  
44. Now how ungodly and abject this your new conceit is, may soon appear by considering the arguments you bring to confirm it. They are three contained in your former words, and derived from three differences which you imagine between the Pope and the King. The first is, That the Pope's Majesty is counterfeit, temporal, feigned, no Majesty at all; but the Majesty of a terrene King is exceeding great (tremenda) to be dreaded and feared: therefore the Pope's Majesty may and aught to be freely rebuked, but the King's Majesty in no case, not for any cause, nor by any man that is not specially sent of God for that purpose. This diversity between terrene and spiritual authority, you prove not. And no marvel: you found it not out by reason, but by revelation of that spirit, which is prince over men, that mind earthly things, 
Philip. c. 3. vers. 18.  whose belly is their God, whose glory in their own confusion. By the same spirit was Luther moved to compare the state of Virginity with the state of Marriage, writing, 
In epist. ad Cor.  that the first state is heathenish, secular, terrene, mirery; the second spiritual, heavenly, divine, golden. This doctrine flesh and blood revealed to Luther, which also moveth you to debase Priestly Majesty under the feet of earthly. In the palate of the ancient holy Bishops, Priestly dignity had a more divine savour, they had it in higher esteem, which they did so far extol above Royal, as the heaven surmounted the earth, the spirit goeth beyond the flesh. You, 
Greg. Nazian. ad Praesid. iras.  O earthly Princes (saith one of them) the law of Christ maketh subject to our bench, we likewise have power and command, yea power more excellent and eminent than yours is, unless it be reasonable that the spirit should yield homage to the flesh, & heavenly things give place to earthly things. Behold what an high conceit these pious Prelates did frame of their Pontifical power? You to whom power to bind both in Heaven and Earth, in respect of earthly power seemeth unsavoury and contemptible; what wonder though as salt without savour, you were cast forth unto the dunghill.  
45. The second difference between the King and the Pope devised by you, is, that the Pope is the brother and colleague of Bishops, but the King is second after God, inferior to God only. By the first, because the Pope is the brother of Bishops, you infer, that the Pope may be rebuked by his fellow bishops. And your inference is good, if the Pope give just cause, if the correction be given with due modesty, in due time, place and manner, that it may be for the good both of the Pope & the Church. By the other, because the King is second to God, you gather that no man may rebuke him but God only, and the Prophets that are stirred up by God, & sent purposely for that end. You be then of this mind, that the dignity of a King which is to be next unto God; doth make him not to be the son of the Church, nor the brother of Christians. For if his being supreme after God in temporals, hinder not but that in spiritual things he is the son of the Church, why may he not be rebuked by his Mother? If he be the brother of Christians, the brother of the Children of the Church, why may not they warn him of his faults, freely yet with modesty, with prudency, and with Charity? 
Hebr. 12. vers. 7.8.  The Apostle saith: What son is it whom the Father doth not correct? If you be not under discipline and correction, you be not sons, but bastards. You can never exempt the King from being under the discipline and correction of Bishops, except you put him from the number of the children of the Church.  
46. But take heed you do not this, not because therein you should contradict the ancient Fathers (for to do that, you would not greatly care) but for fear lest you offend his gracious Majesty of Great Britain, whom by this flattering divinity you endeavour to sooth. For William Tooker Deane of Lich-field in his book called Duellum adversus Martinum Becanum, in the 34. page thereof, hath these words. Our most gracious and potent King james doth account nothing more glorious, and more honourable for him, then with Valentinian to profess himself the son of the Church, and with Theodoricus King of Italy most willingly to acknowledge himself the pupil of the Church, and the disciple of his Archbishops and Bishops. Mark me (Antony.) Either you deny the King to be the son of the Church, or you grant it. If you deny it, you take from the King the title which (if we believe Master Tooker) most, and above all other he esteemeth. If you grant the King to be the son of the Church, and yet will exempt him from being under her discipline, you make him (if we believe S. Paul) not a lawfully begotten son, but adulterous. Which way so ever you turn yourself, you are in briars; you both dispute impertinently, and flatter foolishly.  
47. The third difference you put between the Pope and the King is, that it is not for Prophets to meddle with the Pope, but to reprehend Kings, God himself appoints special messengers, and Prophets. This difference you prove by the example of David, who when he was to be rebuked for murder and adultery, no man, no not the Highpriest himself durst attempt it, because David being King, was inferior to God only. Hear you suppose things that are false, & yet were your false supposals granted you, yet your argument is nought. First it is false that David was to be rebuked for adultery and murder. David sinned closely, he cunningly made away with Urias by the sword of his enemies. This his wickedness mortal men could hardly know, much less could they reprove him for it. Secondly it is false that the highpriest durst not reprehend David, because he was a King next unto God. He rebuked him not, because he knew not that he was worthy of rebuke: for had he known it, why might he not have dared to do that to David, 
2. Paral. cap. 26.  which Azarias' Highpriest did to King Ozias, whom after sharp reprehensions he turned out of the Temple? And how vain your discourse is, though your premises were , hence may it appear, that by the same kind of argument, I will easily prove, that the Pope may not be rebuked, but by some Prophet and special messenger sent for that purpose from God. For God, to reprehend the Highpriest hath sent special messengers. 
1. Reg. cap. 2. & 3.  When Hely the Highpriest out of fond affection and indulgence towards his sons, permitted them to stain the worship of God with most heinous and scandalous sins, and so deserved to be rebuked and sound told of his fault; yet none of the Priests, nor of the Levites, nor of his friends and familiars durst (that we read of) rebuke him for it; but God sent singular Prophets and special Heralds for that purpose. Therefore the high Priest may not be rebuked, but of Prophets, & by singular commission from God. This argument is much stronger than yours is, yet if I should seriously bring it, as placing any force therein, I were a fool. But you that would have earthly power preferred before the heavenly, what wonder though your arguments in this behalf be earthly?   

The eight Gulf, Fond and idle Talking.  
You writ in the 28. page, that you hear a voice which doth thunder still in your ears, and say unto you, Cry. You follow the instinct of this voice; 
In cap. 22. Isa.  you do as Heretics use to do, whose doctrine, saith S. Hierome, consists not in knowledge, but in clamours; and in idle multiplicity of words without sense. You power forth words and make a noise, wherewith you beat the air, and touch no body; yea sometimes you strike yourself, with one sentence destroying what in another you had set up. Examples in both kinds of this fond talking are very plentiful in your book, I shall gather you a few.  
49. In the 35. page, being now Governor of the Universal Church, created by your own authority, you very gravely exhort and rebuke the Bishop of Rome and other Catholic Bishops in this manner. Articles in themselves indifferent that were never yet in the Church sufficiently discussed, established or defined, let us not admit as articles of faith, except they be first sufficiently defined to the full, or be showed to be sufficiently already defined. Let us not also condemn any for Heretics, except it be first clear, that they have been formerly, or now are sufficiently condemned by the Church. In things indifferent then, let free scope be left to every one, to think and practise as they please: let every one abound in their own sense, till the Church, taught and governed by the spirit of Christ, shall make an end of Controversies, and separate the true chaff from the true grain. Thus you talk. And to what end are so many words cast into the wind? Whom do they concern? Who requires that doctrines questionable be admitted as articles of Faith, before they be fully and sufficiently defined? Who would have any to be accounted Heretics, before the Church instructed by the holy Ghost hath-censured them? We Catholics hold the Primacy of the Roman Bishop as a doctrine of Faith: the deniers thereof who have been accursed in divers general councils we detest as Heretics. This grieveth you, so many councils be not full, because you the Pastor forsook of the universal Church, have not subscribed unto them. And in the 38. page you thunder again without any bolt, and give us idle prescripts. Let us (say you) hold different doctrines, let us be of contrary opinions, till things be fully defined which are not yet fully defined, but in the mean time let us continue in unity. Do not make the schism greater than it is. Thus you idly spend pen, ink and paper. What doctrine do we demand that you should believe, which hath not been established by the Decrees of general Counsels. Well saith Marcian the Emperor, that they call in question, and dare publicly dispute against that which is already judged and rightly ordained; offer great wrong to the judgement of the most Reverend Synods. The doctrine which most you mislike, to wit, that the Pope is appointed of God, Head and Pastor of the whole Church, the Orient and Occident hath defined in nine General councils. What fuller councils can you desire? Are you yet fully satisfied? No: but you puff, and go forward blowing & still demanding fuller definitions, till you come to conclude your Pamphlet with this sentence, which to me seems wholly devoid of any good sense. Let us drive away, by the light of the truth evangelical, without firm obstinacy, the darkness of errors and falsities.  
50. Secondly that you not only beat the air with idle words, but also fight against yourself, denying in one place what in another you affirm, these five examples of your contradictions may make manifest.  
51. The first contradiction. In the page 8. and 9 you say, that the Roman diligence in forbidding the books of her adversaries did ever displease you. This practice (say you) not to be void of suspicion, as reason doth show, so did I ever judge. Ever, Antony? did you never dislike the reading books that impugn the Roman doctrine? did you never above measure detest it? In the 4. page to prove that you took not your resolution to departed from us, by reading our adversaries books, thus you writ. I Religiously call God to witness, that I did vehemently abhor from the reading of the books, that the Roman diligence had forbidden. Which books if any Prelate addicted to the Roman Court hath detested, than I by reason of vain fears conceived against this reading in my childhood, did above measure detest.  
52. The second Contradiction. In the 9 page you say, That you still suspected the Roman Church, by reason of her forbidding of her adversaries books, that her doctrine was weak, and not able to overthrow her adversaries arguments. But in the 7. page you say the contrary, to wit, that the proper decrees & doctrines of Rome, were with true captivity of your understanding wholly imprinted, and rooted in your mind. How were they wholly imprinted in your mind, if you ever suspected them? if you still embraced them, not without fear & staggering?  
53. The third Contradiction. You say in the 2. and 5. page, That by going from Rome, you incur great loss of wealth and dignity. And in the 25. page, That under the Pope you had honourable dignities, and commodities not to be contemned. But in the page 22. you say, that, Bishops under the Pope that are not Temporal Lords (and such a mere Bishop were you) are scarce so much as servants of our Lord the Pope, base, contemptible, oppressed, trodden under foot, miserably subject. Now (Antony) make these things agree, base servitude and honourable dignity, commodities not to be contemned, & miserable subjection.  
54. The fourth contradiction. In the 22. page you writ, That the Church under the Pope, is no Church, but a certain Commonwealth under his Monarchy, merely temporal. These words import that the Church of Rome is no Church: but else where you call it a Church, yea the Church of Christ. Pag. 29. I am Bishop in the Church of Christ, who then were Bishop in no Church but in the Roman. And in the 35. page, you call the Roman Bishops, your colleges and fellow-Bishops. And again page 39 you thus command the Catholike-Roman Bishops, Offer your communion readily to all, that still retain their opinions against you, yet so, that falsities be driven away. None can make that common with another, which they have not themselves. If the Roman Church be not a Christian Communion and society, how can they offer readily their Christian Society and communion to others? If it be merely and wholly a temporal Commonwealth, what can it afford to her friends but mere human peace and temporal communion?  
55. The fifth Contradiction. In the 39 pag. you command Bishops, to restore peace and charity to all that profess Christ by the Creeds essential. In these words you require no more, than the profession of the Creeds essential, but within three lines after this sentence follows: Offer readily your communion to all, saving their opinions, yet driving away falsities. Here you will have them that communicate together, to agree not only in the profession of your essential Creeds, but also in the abnegation of falsities, whereof you express neither the quality nor the number. And yet also herein you agree not with yourself: for in the 36. page you praise S. Cyprian, because he did communicate with such as erred, and whom he judged to err most grievously. Here you will have errors to be tolerated, and communion not to be broken for errors: but in the former speech you allow not communion, but with this condition, that on both sides falsities be driven away. I demand of you (Antony) whether errors & grievous errors be not falsities? If they be: then how is communion to be given without rejecting of errors, and yet not to be exhibited without driving away falsities? Here you shamefully contradict yourself.    

The Conclusion.  
I will now end. I have showed who you were before you fell, and by what steps and degrees you came to fall into the depth of Apostasy. I have also declared who now you are, and into what a low gulf of Heretical Impiety you be plunged. Why then may I not conclude, and in few words foretell, what will finally become of you, laying upon you the Censure of the Apostle, 
2. Timoth. c. 3.9.  You shall not further proceed, for your folly shall be manifest unto almen. You being thus discovered by this Survey, if you will not see yourself, yet Protestant's will easily see who you are, and what great want of judgement you have bewrayed in your writings. They will wonder that into so little a Pamphlet written in your own defence, you could possibly lay together on a heap, so many things openly false, absurd, impious, so many things wherein you contradict yourself, wherein you bewray the courses which you would fain have hidden, wherein you utterly overthrow your own cause. Wherefore you can never proceed further, except you return back to the Catholic Church, from which you have failed. You are gone out of the way, you must needs return before you can make forward.  
56. The applause wherewith our adversaries entertained you, let it not detain you from this return. Therein they did nothing that swerveth from the nature of Heretics, or from the course that ancient Heretics held. 
Praesc. cap. 40.  Being themselves Apostatas (saith Tertullian) they joyfully receive our Apostatas that fly unto them, they bestow on them benefices, they advance them to dignities; so tying them fast to their sect by honours whom they cannot bind sure to them by the truth. Nor let their exclamations, praises, predictions allure you, wherewith they show their great hope conceived, that they shall vanquish the Pope, you being their leader. These are but bubbles & froth which your fall from so high a state, into so deep a gulf hath raised, & suddenly will vanish away. Despise them. These are the oil of sinners, wherewith wretches appointed for fire everlasting, be in this world anointed, that in the next their burning may be the sorer. Abhor them. These are but conceits, praises wherewith they make a vain show of triumph over us, and flatter you to your face, who behind your back play upon you with scoffs, loading you with the disgraceful titles you truly deserve, and with some also which perchance you have not merited; when not long ago at S. Dunstan's you made a speech in the street, do you not know, what the people then present uttered against you? They called you great-bellied-Doctour, made fat under Antichrist; and some there were also that said, that before you ran away from the Pope, you got your own Niece with child, and that fear to be punished for it, made you trudge away with your great load of flesh in such haste.  
57 I do not relate these things as believing them, or as desiring that they should be believed, but to show how vain be the praises of Heretics, & how vain a prophet you were in promising to yourself, that your most beautiful Sara (for so you term your good Name) should, remain pure and untouched in the midst of Barbarians. For these things were vented against you, not in Rome by Catholics, but in London by Protestants, openly in the streets. Many great Personages also do not stick to mutter about you, that besides grossness of body you have brought nothing with you, that is answerable to the greatness of your titles; that your book doth not equal the solemn ostentation and expectation you have raised thereof; that you do not perform therein what you promise; yea some would not have it printed at all, fearing you may therewith disgrace yourself and their Gospel.  
58. Now then (Antony) why tarry you in the midst of a depraved and perverse nation? Why do you wretchedly draw on your grey hairs with grief and disgrace to your grave? Seek for true renown, who have lost the vain honour that you hunted for irreligiously. Enter into your own heart, remember whence you are fallen, do penance, and turn again to your first works. Through God's goodness assisting you, raise yourself a monument of the divine mercy, which this present age, which the future times may admire, and make a lasting benefit of. Let rejoicing posterity to the world's end, be taught by your example this comfortable truth, that the bowels of divine benignity be not so loathing of sinners, but that they willingly take in again, even tepid Apostatas, whom they were forced to cast up. Aim at the dignity of a Penitent, seeing you have lost the state of Innocency. You that have let go the stern; you who beaten out of the ship wherein you were Pilot, float in the Ocean, lay hold on this board which is reached unto you, whereon you may swim to a Kingdom. You are threescore years old very nigh, the remnant of your years be bad, and few. Withdraw these your bad years from vice, that you may see good days. Bestow these your few years in penance, that you may gain years eternal. Let not the bitterness of penance discourage you, which by the dew of divine Comforts falling from above will be sweetened: Where sin hath abounded, there grace will more abound. The deeper and darker that the dungeon is wherein you are kept, by so much more sweet will the breath be, that being thence delivered, you shall draw, in the lightsome mercies of your Redeemer.  
59 Nor let it deject you, that you have shamefully fallen, but remember that as the depth of the divine justice, so likewise the depth of the divine Mercy is unsearchable. Who knows the mind of God? And whether he hath not ordained, that this your fall be for your own rising again, and for the rising of many? The secret pride wherein you went mounting a fit in your conceits against your Creator, was to be beaten down by a mighty thunderclap, that you & others might feel it. For this your pride standing on foot, you could no ways be saved by him, that looks upon low things, & high things knoweth a far off. Wherefore I am not grieved with your defection, no not for your own sake, which yet would grieve me, could I be persuaded, that you should have been saved, had you continued in the Catholic Church. But when I consider the wavering disposition, the dark and entangled proceed of Apostatas both ancient and new, I come to be settled in this opinion, That none perish by falling from the Church, who would not as well have perished through their secret & concealed errors, though they had continued outwardly in the Church. And these men are by the secret course of divine Providence cast out of the Church, to the end that being so forlorn, they may reflect on themselves, or else that by being out of the Church, they may benefit others, who by remaining in the Church would never have benefited themselves. This to me seems the opinion of S. Augustine, whose golden words I here set down. 
de vera Relig. c. 8.   it is truly said, that Heresies must needs be, to the end that they who are of proof amongst you, may be made manifest, let us make use of this benefit of the divine providence. For Heretics be made of such kind of men, who though they were in the Church, would we nevertheless err: but being out of the Church they be very beneficial, not because they teach the Truth, for hereof they are ignorant, but because they awake carnal Catholics to seek, and spiritual Catholics to declare the truth. Thus S. Augustine.  
60. I could name divers Apostatas with whom in times past I have been acquainted, who even then, when to others, yea to themselves they seemed Catholics, were covertly infected with Errors against the Roman Faith, and possessed with secret malice against the Roman Sea. But you (Antony) are an example of this truth that may stand instead of many. For (to say nothing of your open enmity against the Roman doctrine in your last ten years) you that still believed, that the Church of Rome was justly suspected of errors, what could the external show and profession of a Roman Catholic have availed you to salvation? You that still were doubting whether some doctrine more firm than the Catholic, did not lie hidden in the writings of Heretics; what good would it have done you, that you kept your eyes from their books, & your body from their Conuenticls? You had perished secretly, nor (such was your carelessness) had you perceived that you did perish. Now you err openly, that many may be taught the truth; you perish in the sight of the world, that divers affrighted with your example, may be moved to work their salvation. And why may not this your fall, turn to your everlasting exaltation? I will not despair, but when you have been cloyed with the husks of swine, which now you feed in a farmer's house, that once were a feeder of sheep in the Church: I do not despair, I say, but that one day you will call to mind the abundance of your father's house, and having learned by dear experience what a mischief secret Pride is, returning to the Catholic Church, you will say, I had perished, unless I had perished.   
FINIS.   

Faults escaped in the Printing.  
Page Line Fault Correction. 6. vlt. of out of 8. 9 hell in hell; in 12. 26. union. union? 16. 3. your our 19 penult. false fallen 23. 12. of if Ibid. 21. unto men unto you 25. 23. now as this now this 26. 5. prosecuteth persecuteth 31. 20. begun be gone 33. 14. do be to be 53. 3. to, rather to. Rather Ibid. 4. yourself. You yourself, you Ibid. 6. deeds. You deeds, you 67. 2. Church. Church? Ibid. 4. world. world? 68 19 guide grudge 72. 19 swerveth swerved 79. 19 one own 98. 18. fall face 102. 2. so to 111. 6. are were 121. 12. deserve do serve