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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
B13579	A suruey of the apostasy of Marcus Antonius de Dominis, sometyme Arch-bishop of Spalato. / Drawne out his owne booke, and written in Latin, by Fidelis Annosus, Verementanus Druinus, deuine: and translated into English by A. M.; Survey of the apostasy of Marcus Antonius de Dominis, sometyme Arch-bishop of Spalato	Floyd, John, 1572-1649.; Hawkins, Henry, 1571?-1646.; De Dominis, Marco Antonio, 1560-1624. Archiepiscopus Spalatensis, suæ profectionis consilium exponit. Selections.	1617 (1617)	STC 11116; ESTC S117494	69,215	152

suppression of euery heresy as S. Lib. 4. aduersusduas Ep. Pelag. cap. 13. Augustine writeth You greeue I perceaue that the Roman Bishop is able to condemne you without a generall Councell Vnhappy were the Church could he not do it Out of pride innated to heretiks you ayme at this honour that a Coūcell of the whole Church should be called about you which glory also the Pelagians as being most proud Heretikes sought greiuing exceedingly that euery where by the Roman Bishop and others without any Generall Councell they were condemned accursed They desired saith S. Augustine a generall Coūcell that at least they might trouble and disquiet the Catholike world seing they could not God being against them peruert it 25. The seauenth Vntruth is in the 22. pag. That the Episcopall administratiō of Bishops is wholy perished the whole gouernment of Churches is altogeather translated to Rome the Bishops are scarse the vicars and seruants of our Lord the Pope That Church-busines of most weight should be referred to the Roman Bishop the Fathers in all ages haue ordayned This is now adayes still practised in the Church what besides and aboue this you add is not the Roman custome but your slaunder 26. The eight That Bishops be subiect not only to the Pope Cardinalls c. but also to innumerable Religious Orders of Regulars and to their Friars who by their priuiledges deuoure and swallow vp the power of Bishops Verily Antony you seeme to haue lost all regard of your good name that dare in this manner range without the bounds of truth 27. The ninth That Catholike teachers namely your maisters the Iesuites do not furnish their Diuinity 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 Catholike writers in matters of sacred learning specially the Iesuites will soone see how false a slaunder this is 28. The tenth That the books of our Aduersaries are wholy concealed from vs that such as are excellent for their piety and knowledge yea the learnedst Doctours or Bishops we haue are not permitted in any sort to read them Thus you write shewing that hatred against the Pope so transports you that you mind not what you say How could the Catholiks of all nations confute your hereticall books did none of vs read them Are they in no sort permitted no not to the learnedst of vs all You may see Antony that though your booke be forbiden yet I haue read it Therfore S. Cyprian saith truly Lib. 1. ep 2. Amongst prophan men that are departed from the Church and from whose breasts the holy Ghost is departed what els is to be found but a depraued mind a deceitfull tongue cankred hatred and sacrilegious lying To which whosoeuer giueth credit shall at the day of iudgment be found to stand on their side The fifth Gulfe Contumelious speach against the Pope AFTER the Falshood of Heretiks followeth their railing as being a neere neighbour vnto it Heretikes sayth S. Lib. 16. mor. c. 14. Gregory with violency of words assayle the weake minds of the faithfull and robbe the poore people Not being able to supplant the learned they take from the vnlearned the veyle of faith by their pestiferous preaching I shall not need Antony to search into your booke for stormes of angry and rayling speach which in euery page meet with the Reader and rage against the Pope that so you may take from Catholikes the veyle of faith by furious blastes of words seing you can not with solide reasons persuade them to cast it away In the 16. page thus you thunder out against the Church of Rome At Rome many thinges are made articles of Faith which haue not any institution from Christ yea moreouer the soules of the faithfull be miserably deceaued and consequently being blind togeather with their blind guides be lead and fall headlong into the gulfe of Perdition And in the 22. page you rage yet more angerly against Rome It is not a Church say you but a Vineyard to make Noe drunke it is a flocke which the Pastour doth milke till bloud follow which he pouleth shaueth fleaeth and deuoureth In the 32. page It is not for Prophets to deale with the Roman Bishop that now doth so mainly trouble scandalize robbe oppresse the Church The Maiesty of the Roman Pope is counterfayt temporall proude vsurped nothing at all 30. Finally your splene against this present Pope moueth you to reuile the most holy Pope and Martyr S. Stephen For in the 37. page you say that S. Stephen out of indiscreet zeale by importune excōmunications ranne headlong into a mischeiuous Schisme But Cyprian by his Patience Charity and exceeding great Wisedome was the cause that the separation did not ensue This you charge the most holy Martyr as though he had gone headlong into schisme a sinne in your opinion much worse then Heresy How wrongefully and without any iust cause For no man could proceed more religiously more modestly and more prudently then Pope Stephen did in this Controuersy with S. Cyprian When S. Cyprian impugned mightily a doctrine which as he did not deny was confirmed by the perpetuall custome of the Church what did this most holy Bishop appoynted of God to be Iudge and to giue sentence in this Controuersy where this perpetuall custome of the Church was opposed against by the excellent learning and sanctity of Cyprian He shewed a reuerent respect to them both as farre as truth conscience would permit him That the learning and sanctity of S. Cyprian might not ouerthrow a perpetuall custome without the assent of a generall Councell Vincent Lyrinens com c. 16. he set out that Decree so much commended by the Fathers Nihil innouandum praeterquam quod est traditum That nothing should be innouated contrary to that which had byn deliuered by tradition On the other side to shew the regard he had of S. Cyprians learning and sanctity he would not haue that custome should so preiudicate against S. Cyprians doctrine that thereupon it should be accompted Heretical before a generall Councell but that S. Cyprian though stil cleauing to his opinion should notwithstanding be retayned in the Catholike communion A most prudent and temperate decision 31. Neither did he with any bitter speach prouoke S. Cyprian who yet as S. Augustine saith too much moued against Pope Stephen powred forth such speachs as it were better to bury them in obliuion then to record and reuiue them Wherfore by the iudgment of antiquity not only truth stood on the Popes side but also modesty charity wisedome in his proceedings for the defence of the truth Take heed Antony that you be not a member of him Apoc. 15. to whome was giuen a wide mouth speaking bigge things and to blaspheme the tabernacle of God and the Saints that dwell in heauen You are as good as your word according to your

verily you will misse of your purpose Theft shall be theft murder murder Schisme schisme 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 haue part in her punishments O how liuely did the holy Ghost describe you long agoe The wicked sonne saith Prouerb 30 ver 12. as S. Augustine readeth that he is iust yet doth he not wash cleere his going out You say the Church swarmeth with errours is ful of abuses loaden with sinnes that you are pure iust and thereupon fly not to be partaker of the punishments due to our sinnes who haue no sinns forsooth of your owne to be punished You say you are iust but you do not proue it notwithstanding though you should in your owne cause say the very truth yet could not you therby cleere your selfe from the crime of Schisme which I will make manifest euen by your owne words In the 37. page touching S. Cyprian you write in this māner Cyprian made no doubt but that Stephen the Roman Bishop did erre very grieuously yet rather then to make a Schisme in the Church he chose to communicate not only with Pope Stephen whose beliefe and practise was contrary to his but also with others whome he iudged impure for this cause only because Pope Stephē did admit them into his Communion which example S. Augustine as he sets it before the Donatists so likewise he sets it before vs for imitation Now I will iudge you by your one euidence For why do you not imitate this example which you say is layd before you a purpose that you should imitate it If S. Cyprian could not deuide himselfe from Pope Stephen whome he most assuredly iudged to erre without being guilty of the crime of Schisme may you reuolt from Pope Paul the fifth vnder pretence that he errs and not be a Schismaticke If S. Cyprian had he forsaken Pope Stephen could not haue iustified his departure by saying put case he might truly haue sayd so I fly his errours his abuses his sinnes do you thinke that your defection frō the Roman Church can be washed cleane from the note of Apostasy by your loud exclaiming that you fly errour A protestation vaine though it were true and indeed false vttered without any proofe You go about Antony to wash a bricke you loose your labour your crime cannot be washed away without teares of repentance The second Gulfe Wandring vncertainty about Religion THE second Gulfe wherein you are drowned I call Nullity of fayth because you abandoned the Roman Church and Faith before you had made choice of any other Church or religion that should succeed in lieu thereof You seemed at your departure from vs to be a blanke ready to preceaue any Religion or faith that should be written therin so it were contrary to the Roman A deepe pit of impiety which heretikes do fall into whos property it is not to establish but to ouerthrow fayth to beate downe Christian Churches that stand not to reare vp Christian Churches amongst Pagans They ioyne friendship and communion indifferently with all Sectes sayth Tertullian nor do they regard though they be different from them in opinion Praese cap. 40. so they will concurre with them to ouerthrow the truth This want of sound and solide faith you shew Antony by many signes and tokens First by your perpetuall silence not declaring either in the title or in the body of your booke to what sect or Religiō you meane to passe from the Roman In the title you pretend to shew the reasons of your going but you tell vs neither whence nor whither you take your iourney Motion as Philosophers say receaues forme and shape of the end and marke wherein finally the same resteth which being true your going to which your title prescribes not any end nor restraynes within the compasse of any markes what may it seeme but a vast vncertaine blind and inconsiderate wandering This your omitting to set down in your title the finall marke of your iourney is the more blame-worthy because straight in the very beginning of your discourse you require that euen we Catholikes should approue your departure For how can any prudent man possibly approue your iourney before he know in what Country Church or Religion you meane to take vp your rest We that know not for what place you are bound can we know or approue your course Seing then this circumstance whither is the chiefe thing that giues light to them that are to iudge in the vndertaking of a iourney and therfore is the first thing to be declared in the very beginning of the deliberation why did not you Antony expresse it in the Title of your Booke why haue you not once thoughout your whole pamphlet tould it vs in playne and direct termes The answere is easy you tould it not because you were certaine neither of the Church nor of the Religion wherein you should make your finall abode You compare your selfe forsaking the Church of Rome with the great Patriarke Abraham who following God left his Countrey which comparison though in the mayne point it be very idle yet heerein you are not vnlike to Abraham that as he departed from his natiue soyle not knowing whither he went so you abandoned the Roman Church and Religion before you could tell what other Church or Religion you should imbrace vpon the forsaking therof 6. Secondly of this your doubtfullnesse in choice of Religion which you did but insinuate in the title you make open demonstration in your booke in the 15. pa. wherof you write Now myne eyes being more opened I might easely perceaue that the doctrines of the Churches which being very many Rome hath raysed vp to be her aduersaries which Churches though we sharply censure our Deuines maynly impugne do little or nothing at all swarue from the true primitiue doctrine of the pure Church So you write nor could you haue more disclosed the vast pit of vncertainty in your breast gaping for any doctrine so it be opposite to the Roman For let vs search into the matter I demaund of you Antony whither are you going to Churches say you that swarue very little or nothing from the true Primitiue doctrine I heare you But shew me these Churches which are they they be those Churchs which being very many Rome hath raised vp to be her aduersaries O what a deale of vncertainty and confusiō lyeth couched togeather in these words I let passe that vncertainty very little which how much or little it is no man knowes you only may determine and at your pleasure stretch or contract it I do not enquire where about in the world those Churches are to be seen which you so highly cōmend Which questiō 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 booke Churches I

A SVRVEY OF THE APOSTASY OF MARCVS ANTONIVS DE DOMINIS Sometyme Arch-bishop of SPALATO Drawne out his owne Booke and written in Latin by Fidelis Annosus Verementanus Druinus Deuine AND Translated into English by A.M. Permissu Superiorum M.DC.XVII THE AVTHOVR to the Reader GENTLE Reader I wish thee to peruse this Treatise with the same mind and affection wherwith it was written We make triall whether by whole some admonitiōs we can reclay me an Apostata by order a Priest in dignity an Arch-bishop and to vse no worse tearmes by nature and in manners a Man sinning out of human leuity and folly We would not arraigne him vpon other mens euidence but make him a course most reasonable both Plantisse and Defendant in his owne cause and the Holy Scriptures with the ancient Fathers his Iudges To whose Sentence and Authority if he yield we will entertaine with ioy his Returne whose Flight and Apostasy we now commiserate But if feare of shame be more forcible with him then loue of Truth if he will be stubborne in his errours and obdurate in his sinnes he shall perish to himselfe an example for others to beware and a meanes of saluation of many THE TRANSLATOVR to the Reader I Thought good to let thee vnderstand Courteous Reader that the Authour of this Suruey in citing the pages of the Arch-bishops Booke followeth the London Edition printed for Iohn Bill The wordes of the Arch-bishop I haue endeauoured to translate faithfully into English and haue not followed the supposed English Translation which indeed is no translation at all but a vayne and idle storish vpon the matter many times very opposite to the Text darke and without sense in so much that it may seeme the Translatour therof either did not vnderstand well the Latin tongue or was ashamed at the true conceits of his Arch-hishop and therfore would not set them forth in English A SVRVEY OF THE APOSTASY OF MARCVS ANTONIVS DE DOMINIS Sometimes Archbishop of SPALATO Drawne out of his owne Booke by Fidelis Annosus Verementanus Druinus NO sooner was your Booke Marke Antony deliuered into my hands by a friend of mine wherein you set downe the purpose of your going but I presently perused it I expected from such an Apostata some new and colourable reasons of reuolte from the Catholike Church When I found nothing but vulgar excuses vsurped by ancient Heretikes of all ages growne by long vsage worne thred bare I could not but wonder at your Proiect how you could perswade your selfe that with a few silly and ill compacted leaues a wickednes of all others the greatest and fowlest could so easily be shrowded And not only you bring nothing wherwith to excuse your crime but so vnwarily and grossely you discouer your selfe that from the steps left printed in your booke the whole race of your Apostasy may not only be traced and tracked out but fully shaped forth It is needlesse therfore for him that would know you to seeke out matters a far off or to listen to rumors euer vncertaine and often false The Rat by his owne sauour is sufficiently bewrayed out of your owne booke may be gathered inough and too much to declare Who you were and who now you are From hence haue I taken an Inuentory of your Apostasy to the publishing wherof foure causes haue moued me First least with the vaine titulary sound wherewith you set your selfe forth in the front of your booke any be deceaued to thinke that which Tertullian writeth should not be true Tertul. de praesc ca. 3. That those are not to be esteemed prudent nor faithfull nor learned whome heresies can peruert The second that by this your example others may become more wary in following your stepps whose fal so deseruedly they dread to behold Thirdly that the English Protestants may learne to be ashamed to glory so much in you whome ouer greedily they admitted with promise to themselues you would proue a fatall writer against Rome They that know you what will they say Doubtles that one of weake sight may raigne amongst the blind that beggers haue nothing but a few ragges to boast of that men are easily perswaded that shall come to passe which earnestly they desire The fourth cause concerneth your selfe who may reape this aboundant fruite out of this Suruey to know your selfe The speciall end of my writing is your saluation Should not I write for him for whome Christ died should I spare my labour of writing for you when God of sheding his bloud for you made no end but with his life Peruse then with a quiet mind what charity hath suggested regard not how sharpe the things are which you read but how true how authentically proued God being the Iudge your owne conscience giuing euidence Your disease will not permit that I should deale coldly or dissemble with you it hath wrought into the in most parts of your body it hath dispersed it selfe into the bowells nor could I search into it lurking in the quick without your payne and feeling Strong must the medicines be that must cure you And nothing is stronger then the Truth nothing more wholesome to a man then the knowledge of himselfe the roote of all euill and errours being not to know ones self Christ threatens that Pastour who knows not himselfe with the penalty of Apostasy which of all other is the greatest If thou knowest not thy selfe Cant. 1. vers 8. go forth and follow after the steppes of thy flockes and feed thy kids besides the tabernacles of the Pastours Which place S. Augustine most elegantly declareth and so as he may seeme plainly to speake vnto you Aug. ep 40. If you know not your selfe sayth he go your wayes I do not cast you forth but get you hence that those which are within may say vnto you he went out from vs but he was not of vs. Go treade you the footing of your flockes not of one flock but of diuers and wandring flockes Go feed your goates not like to Peter to whome it is said feed my sheep Go feed your goates in the shepheards tabernacle not in the pastures where is one flock one Pastour That this punishment is inflicted on your self if you haue not lost togeather with faith all sense reason you cannot but acknowledg We truly haue not thrust you out but freely you went forth of your selfe Scarce had you departed when you lighted vpon steps diuers path-wayes of doctrine Lutheran Caluinian Zuinglian Anabaptistcall Arian different and opposite one to another Proceeding further you arriue not to the Tabernacle of one Pastour but to the shep-heards Tentes being not so much for the number of persons as for variety of opinions many Wherfore now at last looke back by what gate you entred into these mischiefes you knew not your selfe Had you but known your selfe you would neuer haue imagined much lesse haue writtē in the sixt page of your booke I am not ashamed to

at Rome without all lawfull foundatiō there were innumerable new articles of faith dayly coyned and thrust vpon vs. And do you not yet perceaue your selfe to be blind that you see an vntruth 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 coyned not in ech age in ech yeare or in ech day one but euery day many without number and yet vouchsafe you not to name vs one But rightly S. Ambrose Anger waytes on Enuy it festereth the mind Precat 2. ad Missam it dulles 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 intemperatly you bewray in these words The Maiesty say you of our Roman Pope is not so great that it ought to be feared that temporall and statly Maiesty is merely counterfait vsurpt it is t' is nothing So do you make shew to contemne the dignity you cannot reach to rather then any man should enioy it but your self You would haue it not to be at all seing you cannot ouerthrow it with your deedes You seeke to beate it into nothing by contemptuous speach This is the nature of Enuy and the property of enraged displeasure The Maiestie of the Roman Pope affrights you nothing So you professe yet S. Hierome borne in the same Dalmatia with you a farre more learned man more holy lesse timorous of to yes and humane vanities then your selfe was afraid of this maiesty Your greatnes saith he speaking to Pope Damasus dothterrify me but your curtesie inuites me Let the ambitious greatnes of the Roman dignity be laid a side whilest I speake with the successour of a Fisher man But it booteth not to stand refuting of sayings which only malice venteth That is now cleere which we intended to shew That you haue wel trodden the steps of contention and enuy which is the sixt downefal of your soules hasty running into Apostasy The seauenth Degree of Apostasy Contumacy and Contempt of the Supreme Pastour FROM the contumacy and contempt of the Pope men do easily fal into heresies which S. Cyprian affirmes do spring from no other head then that one Priest in the Church for the time being and one Iudge the Vicar of Christ for the time likewise being is not regarded nor is obeyed according to diuine precept by the whole fraternity To you Antony as you were yet sparkling flames of enuy a fit occasion was offered to passe to this degree and make a nerer approach vnto Apostasy For no sooner was the knowne difference betweene the Pope and the Venetian Cōmon wealth risen but straight 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 libells oppressing vexing and reuiling vs Venetian Bishops as so many beastes rude fellowes men ignorant of no conscience Hence new occasions were offered me of new and more burning endeauours as well to make our defense as to cleere the truth in the Venetian cause So do you set forth the busines and togeather do lay open the increase of your flames you burned but too much before and were ouer hoate yet you tell vs that new fires and ardencyes seyze vpon you You perchance affect the stile of Arch-heretike and you would faine haue vs apply vnto you the sentence of S. Ierome No man can plot an heresy In Ose c. 10. that is not of a fiery witt Such kind of Apostles doth most please and cōtent this vpstart Ghospell of our age which the Kinges Maiesty of Great Britany testifies in his Basilicon Doron to haue beene brought into Scotland in these later dayes by Preachers that were of a fiery temper and seditious fellowes You delight belike and would willingly be still more and more enraged against the Romans and that you may burne more hoatly you faigne your selfe and your fellow Bishops to be reproachfully intreated to be called beastes rude and ignorant men of no conscience I haue read diuers of the Roman books written in the controuersie of Venite for the Pope but these disgracefull and contumelious speeches you charge them with I could neuer find in those books But I may thinke that to the end you may heate your selfe the more against the Pope you conceaue by imagination iniuries done you meerly deuised by your self wherein you are like the Lion who to whet himselfe to the fight laies loade on himselfe with his owne taile 27. But seeing you desire to be thought feruent I will not contentiously deny that you were more eager in the Venetian Contention then any man els that in your priuate contempt of the Pope you might exceed the publike I make no doubt but to the flame with which that most flourishing Common-wealth wealth to their owne perdition was set on fire you added oyle and pitch by your writings and Sermons to increase it which yet was quenched by the Popes wisedome benignity and patience His Fatherly piety preuailed ouer the Maiesty of his power He chose rather to yeald a litle to his childrēs stoutnesse and to leaue the heate of their courage to be allayed with time then to master their stubbornesse pull downe their stomackes with violent or irreuocable punishment The calme of this Peace liked not you very wel whos desires were now sayling towards Rome presaging to the Republique victories against the Pope You with a false and deceiptfull hope such as Lunacy is wont to breed had in your idle fancye perhaps set the Papall diademe on your owne head But this composition did not only thrust you out of your present hope and imaginary Popedome but for euer excluded you as a discouered enemy from Roman dignities Wherfore the Republike being quietted and friend with the Pope the flames of your anger ambition also in outward shew were somewhat slaked but inwardly they were no lesse quicke and ardent then before You intermitted not your earnest and feruent endeauours which you had taken in hand for defence of disobedience you studied still priuatly to find senten̄ces of Fathers and Councells for your purpose Ten years you spent in this passionate study hoping the Venetians would againe breake with the Pope which not succeding a vehement terrour assailed you and made you hasten your reuolt For now you began to feare least the league betweene the Pope and the Venetians dayly increasing you at last should be turned ouer to the Pope to yeild him account for all your forepassed misdemeanours This feare gaue new fewell to your former fire which now for these ten years had closely burned and made it breake forth at last into the publike spectacle of Apostasy Let vs heare your self declare the euēt of your studying of the Fathers whilest blinded

vnsauory and contemptible what wonder though as salt without sauour you were cast forth vnto the dung-hill 45. The second difference betweene the King and the Pope deuised by you is that the Pope is the brother and colleague of Bishops but the King is second after God inferiour to God only By the first because the Pope is the brother of Bishops you inferre that the Pope may be rebuked by his fellow bishops And your inference is good if the Pope giue iust cause if the correction be giuen 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 vp by God sent purposely for that end You be then of this mind that the dignity of a King which is to be next vnto God doth make him not to be the sonne of the Church nor the brother of Christians For if his being supreme after God in temporalls hinder not but that in spirituall things he is the sonne of the Church why may he not be rebuked by his Mother If he be the brother of Christiās the brother of the Children of the Church why may not they warne 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 vnder discipline and correction you be not sonnes but bastards You can neuer exempt the King from being vnder 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 feare least you offend his gratious Maiesty of Great Brittany whome by this flattering diuinity you endeuour to sooth For William Tooker Deane of Lich-field in his booke called Duellum aduersus Martinum Becanum in the 34. page thereof hath these words Our most gracious and potent King Iames doth accompt nothing more glorious and more honorable for him then with Valentinian to professe himselfe the sonne of the Church and with Theodoricus King of Italy most willingly to acknowledge himselfe the pupill of the Church and the disciple of his Arch-bishops and Bishops Marke me Antony Either you deny the King to be the sonne of the Church or you grant it If you deny it you take from the King the title which if we beleeue Maister Tooker most and aboue all other he esteemeth If you grant the King to be the sonne of the Church and yet will exempt him from being vnder her discipline you make him if we beleeue S. Paul not a lawfully begotten sonne but adulterous Which way so euer you turne your selfe you are in bryars 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 himselfe appoints speciall messengers and Prophets This difference you proue by the example of Dauid who when he was to be rebuked for murder and adultery no man no not the High-priest himselfe durst attempt it because Dauid being King was inferiour to God only Heere you suppose things that are false yet were your false supposalls granted you yet your argument is naught First it is false that Dauid was to be rebuked for adultery and murder Dauid sinned closely he cunningly made away with Vrias by the sworde of his enemyes This his wickednes mortall men could hardly know much lesse could they reproue him for it Secondly it is false that the high-priest durst not reprehend Dauid because he was a King next vnto God He rebuked him not because he knew not that he was worthy of rebuke for had he knowne it why might he not haue dared to do that to Dauid 2. Paral. cap. 26. which Azarias High-priest did to King Ozias whome after sharpe reprehensions he turned out of the Temple And how vaine your discourse is though your premisses were solide hence may it appeare that by the same kind of argument I will easily proue that the Pope may not be rebuked but by some Prophet and speciall messenger sent for that purpose from God For God to reprehend the High-priest hath sent speciall messengers 1. Reg. cap. 2. 3. When Hely the High-priest out of fond affection and indulgence towards his sonnes permitted them to staine the worship of God with most heynous and scandalous sinnes and so deserued to be rebuked and soundly tould of his fault yet none of the Priests nor of the Leuites nor of his friends and familiars durst that we read of rebuke him for it but God sent singular Prophets and speciall Heraldes for that purpose Therfore the high Priest may not be rebuked but of Prophets by singular commission from God This argument is much stronger then yours is yet if I should seriously bring it as placing any force therein I were a foole But you that would haue earthly power preferred before the heauenly what wonder though your arguments in this behalfe be earthly The eight Gulfe Fond and idle Talking YOvv write in the 28. page that you heare a voice which doth thunder still in your eares and say vnto you Cry You follow the instinct of this voice In cap. 22. Isa you do as Heretikes vse to do whose doctrine saith S. Hierome consistes not in knowledge but in clamors and in idle multiplicity of words without sense You powre forth words and make a noise wherewith you beate the ayre and touch no body yea sometimes you strike your selfe with one sentence destroying what in another you had set vp Examples in both kinds of this fond talking are very plentifull in your booke I shall gather you a few 49. In the 35. page being now Gouernour of the Vniuersal Church created by your owne authority you very grauely exhort and rebuke the Bishop of Rome and other Catholike Bishops in this māner Articles in themselues indifferent that were neuer yet in the Church sufficiētly discussed established or defined let vs not admit as articles of fayth except they be first sufficiently defined to the full or be shewed to be sufficiently already defined Let vs not also condemne any for Heretikes except it be first cleare that they haue been formerly or now are sufficiently condemned by the Church In things indifferent then let free scope be left to euery one to thinke and practise as they please let euery one abound in their owne sense till the Church taught and gouerned by the spirit of Christ shall make an end of Controuersies and separate the true chaffe from the true grayne Thus you talke And to what end are so many wordes cast into the wind Whome