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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

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

reason teacheth that the bookes contrary to the Roman doctrine should be barred from the students and from those that are well affected to the Catholike faith You plainly confesse 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 suspition of falshood 7. From hence is deriued the second Argument of your secret Infidelity You say that you euer haue suspected the Roman Church because she layeth those bookes out of sight which are any waies contrary to her doctrine And by and by you explicate more cleerely your suspition to wit That something there was no doubt in the bookes of heretikes which the Roman doctrine was not able to conuince I take you at your word that you alwaies suspected the Protestants doctrine to be sounder then the Catholikes What may be deduced from this Euen this that you were neuer a Catholike indeed neuer truly indued with the Roman Faith For he that beleeues like a Catholike and a Christian this thing of all other first and chiefly he belieues that nothing may be found surer or holier then his faith And this persuasion if it be vnsteddy and wauering is no Faith nor the substance of thinges hoped for nor the firme and immoueable ground of saluation Tertul. praesc ca. 8. When we beleeue saith Tertullian we desire to belieue no more for this thing we first of all belieue that there is not ought else to be belieued And againe Ibidem c. 11 No man seekes for that which he hath not lost or neuer had If you belieue the things that you ought to belieue and yet imagine something else to be sought for then surely you hope that there is something else to be found which you would neuer do but because either you did not belieue that which you seemed to belieue or else now you haue left to belieue Thus leauing your Faith you are found a denyer Thus Tertullian Who seemes Antony to speake to you your cōscience he conuents you say that with reason you haue alwaies esteemed the Roman doctrine to be touched with suspition of infirmity Is this you speake true or false If false who hath so bewitched you to giue the lye to your owne selfe how is it likely that you will speake well of the Pope whome you hate that spare not your owne selfe he that is not good to himselfe to whome will he be good If true how were you euer a Catholike and a Roman Catholike that haue alwaies iudged the Roman doctrine if not openly false yet lying open to suspitions of falshood and no way secure 8. Since then you confesse your Faith to haue been euer so sickly and feeble we trouble not our selues with the searching out of those decrees and mysteries of the Roman Faith wherof you doubted But in reward of your ingenuous confession we do of our owne accord vouchsafe you the graunt of your suite which you so painefully endeauour in this writing to obtayne of vs. For you desire that your departure may breed no admiration in vs Your suite Antony is reasonable and not amisse for vs. For it is the part of a Christian rather to eschewe heresies whereof Christ foretold vs Matth. 24.19 Act 20. then to wonder at them not to wonder I say though the starres should fall from heauen or that from among Bishops whome Christ hath placed to gouerne his Church purchased by his bloud there should arise men lying and speaking peruersly Wonderers as Tertulliā saith by the fall of certaine persons which were held for learned or holy men are edified to their owne destruction They vnderstand not that we ought to receaue Doctours with the Church and not with Doctours forsake the Church nor to esteeme the Faith for the persons that imbrace it but the persons for the Faith they imbrace But as for you Antony why should we wonder at your fall seeing you confesse that you were neuer stable Cypr. epist 52. ad Anton Graue men saith S. Cyprian and such as are once well soundly founded on the rock are not shaken with wind or stormes much lesse remoued with a sil●y blast It were a wonder indeed if such men so grounded in the faith should fal but you that neuer stood fast vpon the Rock against which the proud gats of hel cannot preuaile Aug. cont part Donat you that alwaies had the sayles of you high mind spread to the winds of nouelty you that continually suspected the infallible doctrines of the Roman Church for feeble you being so doubtfull and vncertaine no meruayle if at last tossed with diuers fancies as it were with certaine blastes of windes rushing vpon you you were beaten from your first purpose The Faith that in your selfe already was false could not long retayne the semblance of standing The third degree Suspicious Lightnes and Inconstancy BVT now if we do looke into the causes of these your doubts such causes especially which you commit to writing straight appeareth your suspicious Leuitie readily carried away with euery blast You obiect forsooth errours abuses and innumerable nouelties to the Roman Church but they are but words only For in particuler you do not so much as name them much lesse proue them Namely and especially you vrge two incitements of your change two things that scandalized you in the Catholike Church which we will now examine and lay open the vanity you discouer therein The first in your 8. page you set downe in these words That which made me more doubtfull was the exact and rigorous diligence vsed both at Rome and in my owne Countrey Wherby 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 Catholike faith and well knowne to be sound in doctrine should wholy be depriued of them I haue euer thought it a matter of suspition 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 conuince Two things you say first that you haue always had the Roman Church in suspitiō because she prohibits the aduersaries books The other is that for this very cause her doctrine may wel 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 lightnes inconstancy is it vpon so vaine a suspition to renounce the Church especially that Church that hath bred you to Christ In whose lap to vse S. Augustins words many iust respects should haue held you Aug. cont Epist rundam

cup. 3. to witt the consent of people and notions the authority which was first bred by miracles nursed by hope brought vp by charity founded in antiquity The succession of Priests euen from the seate of Peter the Apostle to whome our Lord after his resurrection committed his flock vnto this present Bishoprick Lastly the name Catholike which not without cause this Church only amongst so many heresies hitherto hath enioyed But say you she smothers oppresseth and destroyeth the aduersaries books by all meanes possible she do●h so indeed like a mother she wisely and piously tenders the good of her children like a shep-heard she lookes carefully to her flocke as the seruant of seruants Whome our Lord hath placed ouer his family forbiddeth them to tast of poysoned meates warily preuenting least such deadly food should be brought into her house what fault is there in all this This is no diffidence but prouidence nor is the weaknes of her doctrine which is diuine the cause of her feares but the frailty and inconstancy of mans mind For experience sufficiently approues nor do you deny that which S. Aug. cont Epist Fund Augustine affirmes That there is no errour whatsoeuer but may be so glossed that it may easily steale in by a faire gate to the minds of the ignorant And who sees not if dangerous Bookes for the vse 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 haue that is to say to all Bishops and Deuines Pag. 9. that haue fully ended their studies Yea and moreouer to Students and scholers also to see whether their maisters truly alleadge the testimonies of heretikes This were too great a multitude and would make poyson ouer cōmon Wherfore the Catholike Church with great wisedome hath thought it more expediēt that the learned which may securely read such books rather should want this vaine contentment of curiosity or vnnecessary furtherance of learning then that the vnlearned by so common bringing in of such infectious merchandize should be brought into manifest daunger of their saluation 11. Neither truly as you suppose doth this daunger of drinking falshood by perusall of hereticall books belong to the common sort of men only whome you tearme voyd of iudgment and discretion I take it you meane heardes-men shepheards craftes 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 owne reading peruerted The daunger indeed threatens the vulgar sort but the vulgar sort of the learned In which number are found not a few rash hoat spirits men rather died then imbued with sacred learning that seeme to themselues and many times also to the people learned Catholikes constant when rather they are like vnto men easily remouable from their faith vnlearned apre to worship their owne fancies as diuine oracles Wherfore no Catholike vnles some giddy fellow voyd both of experience and reason will mislike this Roman sollicitude in prouiding so carefully that books condemned be not read rashly and promiscuously euen of those that are otherwise held learned but with choyce mature counsaile and regard had to places times persons and causes And if there be any that would read these books not out of an impious leuity to find out perhaps some better faith nor out of daungerous curiosity by such reading to become more learned but with a purpose to confute them the Catholike Church will neuer deny them faculty if charity be their motiue and they thought meet for the burthen What is there heer done but with great counsaile and wisedome What practise that the Church vsed not in auncient times Aboue 800. years ago more or lesse the seauenth Oecumenicall Synode the second Nicene Canon the ninth decreed that the bookes of the heretiks which they had condemned should be conueyed to the Bishop of Constantinople his pallace there to be laid vp amongst other hereticall bookes You will say that this Canon was directed only to the vulgar not to the Deuines to Bishops much lesse Hear what followes But if there be any that conceale these bookes be he Bishop or Priest or Clergy man let him be deposed and if he be a lay man or a Monke let him be anathematized What can be more manifest Leo ep 48. But Leo the Pope for learning holines surnamed the Great but much the greater by his office with no lesse carefulnes ordeyneth that with all Priestly diligence care be had that no bookes of heretikes differing from godly sincerity be had of any yea and that some of thē should he consumed by fire Moreouer the fourth Councell of Carthage or rather the fifth held in S. Augustines time permitted not hereticall bookes to be read for Bishops curiosities but restrained them to their limites of time Can. 16. necessity Canon 16. ordeyning thus Bishops may read hereticall books according to the time and necessity Is not this practise then of the Roman Church both ancient pious and full of wisedome What will not the reprobate catch at to their owne destruction that are offended with so holsome a custome Aelian lib. 4. cap. 16. The spider suckes poyson from flowers the beetle being toucht with the breath of the purest Rose dieth yea that flower of flowers by whose odour we breath life to the Iewes was an odour of death to death And you Antony are scandalized with the Churches piety in suppressing hereticall books her prudence in this practise strikes you blind her motherly care you calumniate you wrest the motiues of loue to causes of bitter hatred 12. Now as this other saying of yours that the Roman Church for so seuerely prohibiting the books of heretiks may wel iustly be called in question for her doctrine is not only in it self false but in the sequele impious For that which is said of a thing hoc ipso per se that is as belonging to the thing of it self by it selfe is spokē likewise of euery such thing according to Philosophy nor any man that knowes what he saieth will deny it Therfore that which agreeth to the Roman Church of it selfe and meerly for this respect that she prosecuteth her aduersaries books must agree likewise to euery Church that with like industry suppresseth her aduersaries bookes If you do graunt but this once then you must giue sentence against the ancient Church and restore to life all those Heretikes who with their bookes haue beene long since turned into ashes For we haue already declared with what diligence our Forefathers and ancient Councels haue prohibited their aduersaries bookes which care and solicitude Christians and pious Princes haue imitated by their Edictes Iustinian the Emperour being in person at the

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

notwithstanding I am persuaded did proceed not from the Kings disposition but from Casaubons dastardy 10. And as for the changes which I do now aforehand auouch wil be in your booke we haue a fayre 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 booke of the ten you promise you say that you largely shew quàm parca esse debeat Ministrorum Ecclesiae sustentatio How scarse the maintenance of the ministers of the Church ought to be The word scarse maintenance sounded harshly in the eares of English ministers Peraduenture when you wrote at Venice you prouided maintenance for Bishops only not also for their wiues and children Wherefore in the London edition the matter is amēded you say that you declare qualis esse debeat ministrorum Ecclesiae sustentatio What kind of maintenance Church-ministers ought to haue And when your bookes come forth you may happily to gaine the good will of Ministers wiues change their scarse maintenance into plentifull You may see that without cause you bragge that you will publish a booke brought with you from Italy contayning the Roman errours togeather with many cleere sights and visions of truth you had at Venice and diuers doctrines different from the Roman which you learned by the only reading of the Fathers For the booke you now publish Antony is not that you wrote at Venice it is not I say that worthy worke which you as you vaunt placed in the midest of the darkenesse of Popery not hauing the candle of any hereticall booke shining before you writ only by the light which diuine illustrations falling downe from heauen yeilded to your pen these discourses of yours so noble and diuine be now lost vanished away perished Not so me thinks I heare you say for though some points of doctrine may be changed in my Booke yet many and very many will remaine Suppose this be true who will be able to discerne the reliques of the pure originall from so many the new corruptions therof or distinguish the parts of your booke vntoucht from the parts changed your ancient opinions from your new your Venetian beliefe from your English his Maiesties conceyts from those that be properly yours yours which you lately got by perusing the workes of heretikes from those whereof you boast as if you had receaued them immediatly from heauen No man certainly though he be neuer so sharpe-sighted 11. Fourthly you bewray your vncertainty in that to free your selfe from suspition and to meet with these inconueniences you haue not in this your writing set downe any confession of the faith you brought from Venice which thing was most expected and it did greatly behooue you to haue done it For this is the first thing which persons reclaymed from heresy haue care to do that seeing they now openly forsake the Religion which once they followed the world may take notice of the Religiō which in lieu therof they imbrace least otherwise they should thinke them plaine Infidels vtterly without any certaine religion Wherfore you should straight in the beginning of your reuolte haue made a plaine profession of your faith set down distinctly the doctrines of the Roman Church which you disliked also what you approued in the pretendedly reformed Churches for when you say of them that they swarue from the pure doctrine very little you seeme to insinuate that none of them do fully and absolutly content you This you did not but seruing the time rather then the truth and as S. Hilary saith Lib. 7. de Trinit Heretiks vse to do being ready to frame your doctrine to the humours of men by this negligence you haue changed the ten yeares of your cleere light into darkenesse eternal Neither shall any mortal man euer know what was the faith that ran away with you frō Venice nor what doctrine of Popery made you runne away your writings will be not only charged with falshood but also suspected of fiction that you write to please others what you beleeue not your selfe 12. Nor may you say that in this Booke you haue made confession of your faith in the 29. page therof where you write I am ready to communicate with all so long as we agree in the essentiall articles of our faith and the creedes of the ancient Church yet so if also we togeather detest new articles either openly contrary to the holy Scripture or else repugnant with the aforsayd Creedes This confession of faith is too wandring 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 cōmaund the Roman Church to restore communion to all the Christian Churches that professe Christ by the essentiall Creeds of faith Where you do not mention what heere you so expressely require the detestation of new articles that are openly contrary to Scriptures Moreouer how vncertaine and ambiguous is that phrase openly repugnant with Scripture For many kindes there be of errours openly contrarie to Scripture and euen Protestants themselues do mainly disagree nor can they define which of these errours must needs be detested vnder paine of expulsion from the Church Againe you say nothing of the Iudge to whose censure it belonges to decree which errours be new and clearly repugnant with Scripture For if you require of men that they detest those errours and articles which to themselues seeme clearly repugnant with Scripture there is not any Sectary that will not do it If you will haue all men reiect such errours and articles which in your iudgment be new and do manifestly contradict the Scripture you do them wronge For who made you their iudge If you will haue the Controuersy decided neither by your iudgment nor by theirs but remitted to the finall decision of a third Iudge why do you not name him Finally you do not declare what you meane by essentiall articles nor how many they be in number nor whether all the articles of the ancient Creedes be essentiall nor what you meane by Creedes essentiall that being a new phrase with I do not remember to haue read in any Authour Catholike or Protestant yea the word may without much adoe be drawne to such a sense as no Heresy will reiect any ancient Creed so farre forth as it is essentiall And why do you not rather exact full and absolute profession of all ancient Creedes but still with this restriction of the Creedes essentiall verily something lurkes in this phrase In libro de Synod Nican decret which we as yet vnderstand not nor without cause did S. Athanasius warne vs to suspect all the wordes and phrases of Heretikes Why speake you not plainly and ingenuously Why dally you with doubtful and ambiguous words in the busines of Religion but only because not being resolued of

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