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 doâ—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 coÌ„mon Wherfore the Catholike Church with great wisedome hath thought it more expedieÌ„t 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 theÌ„ 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 spokeÌ„ 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
And yet you neither do nor can name any article of the Roman faith which hath not beene euer intertained as a point of faith in former times or els defined not in Rome but in some generall Councell 20. The second vntruth in greatnes equalleth the first in malice surpasseth it This vntruth standes recorded in your 24. page where you say that you left the Church of Rome ranne away fearing the ordinary sequells of hatred that are poysoning stabbing For to this passe say you matters are brought in this age that at Rome by authority frō Rome the controuersies of the Church are committed no longer to Deuines nor to Councells but to racke-maisters to hang-men to cut-throats to bloud-suckers to parricides Here Antony you are seene to be in a fury and to haue your hart imbued with the bloudy disposition of the men you haue named The Church of Rome doth not practise that which you hatefully charge her with she referred the Church-controuersies of this age not to be maintained with poysoning stabbing by bloud-suckers and parricides but to be treated of and decided by Fathers by Bishops by graue and learned Deuines in the Councell of Trent Such as obstinatly defend doctrines accursed by Councells such as reuiue the controuersies that haue been already decided such men I say being conuicted of the crime and confessing themselues to be contemners of the Churches Councells she deliuers vp to be punished not to bloud suckers nor to Parricides but to Christian Princes and to the Iudges by them appointed she doth not reproue the endeauours of Deuines who discusse points of doctrine that are yet vndefined but the temerity of Heretikes whose labours are as S. Leo saith to seeke for the things that already are found Epist 60. to reuiue controuersies that are ended to repeale the doctrines that haue byn formerly established You lay to our charge Antony the cruell demeanour of your Caluinists who with swordes and weapons do not defend Decrees of Councells which were laudable do not put an end to controuersies that were neuer before determined which were an euill not altogeather so vntolerable but the doctrines that Councells haue builded and set vp they with their poyniards swordes and lances beate downe the beliefe which the tradition of Ancestours which the Decrees of generall Councells haue rooted in Christian breasts togeather with their bowells they draw out and cast into the fire 21. The third vntruth is page 16. that We Romanists haue contracted the Church Catholike to which Christ promised the perpetuall assistance of the holy Ghost to be the very Court of Rome What Catholike euer wrote spake thought or so much as dreamed of this fond conceite The particuler Church of Rome we tearme the principall Church with which all Churches must haue agrement and accesse vnto in regard of her more powerfull Principality we tearme the Church of Rome the head of that Catholike Church to which Christ promised perpetuall infallible assistance but we say not that the sole Roman is the vniuersall Catholike Church taking the Roman by it self without the rest of the Christian Churches adhering vnto her 22. The fourth vntruth is in the same 16. page where you say that It is exacted of vs that we belieue firmely 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 falshood can be vttered or deuised The spirit of Christ is indeed but one nor is he in any one man in whome 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 euery Christian But this one and same spirit worketh very different and diuers things according to which he is not whole in euery one and in this sense to say that we beleeue the whole spirit of Christ to be abiding in the Pope only is a great vntruth First the spirit of Christ assisteth the Elect whome through the dangerous miseries of this life he guideth by sure meanes to the land of the liuing Do we make this spirit resident in the Pope only Do we not acknowledge that there be others Elect besides the Pope Secondly the spirit of Christ is the spirit of adoption in whome we crye Father Father Do we teach that this spirit is in none but in Popes that the Pope only is Iust Holy and the Sonne of God Thirdly the spirit of Christ signeth and sealeth the hartes of euery one that is faithfull and annointeth them that they may belieue And is this spirit also made by vs proper to the Pope only Do we say that there is not any true beleeuing Christian besides him Fourthly the spirit of Christ teacheth his Church so that the whole Church can neuer erre And do we not place this spirit infallible in the whole Church So that whatsoeuer hath byn in any age receaued by the vniforme beliefe of the whole Church that without doubt as being a most certaine Christian verity we imbrace Fiftly the spirit of Christ decideth the controuersies which concerning faith in euery 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 Catholike Bishops who be the Iudges of Faith and togeather with the Roman Bishop their Head do determine assuredly the cōtrouersies 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 vntruth is in the 26. page That whatsoeuer hath byn formerly fortould by the Prophets for the honour of the vniuersall Church we by extreme violence and wronge draw it all to the Roman Court only It is certayne that some sayings of Prophets do particulerly concerne the Church of Rome and haue byn accordingly performed in it But that whatsoeuer is sayd glorious of the Church in the ancient Prophets we turne it all to the Church yea to the Court of Rome only you speake it indeed in your splene against the Pope but in speaking it your knowledge cannot choose but giue a checke to your tongue 24. The sixt vntruth is That the Roman Court hath now a longe while suppressed the holy Councells so hath put out the eyes of the Church If you speake of the Councells that haue byn celebrated already none do more Religiously obserue their Decrees then the Church of Rome If you meane of Councells 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 Councell of Trent to say nothing of Nationall Prouincial and Episcopall Councells which are very frequently held And if your accusation be limited to General Councels you must know that to gather so great and vniuersall assembly is not an easy thing nor necessary for the
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
That you would cite before your Tribunall as guilty of Schisme as well the Latin Church as the Greeke no lesse the Roman whereof you were a member then the Lutheran I would say you faine haue knowne the cause of the diuision and Schismes of all Churches and find out some meanes to bring them vnto the true ancient vnity A great piece of worke Antony and hardly to be dispacht in a generall Councell of the Church much lesse are the shoulders of a puny Clergy man as you were then able to sustaine the burthen thereof But what necessity was it for you to intrude your selfe into the search of this cause Generall Councells had already heard this controuersie of schisms they had before hand condēned both Greeks and Lutherans Cyprian l. 4. Epist 6. they had concluded with Cyprian That Schismes Heresies do and haue euer sprunge vp from no other cause then this that the Bishop which is one and gouernes the Church by the proud presumption of some is set at naught and the man by Gods ordinance honoured by most vnworthy men is adiudged nor that there is any other way of vnion and of extinguishing heresies then that they returne to the fountaine of vnity and imbrace that Catholike proofe a short an easie way of belief cōteyning the Epitome of truth which our Lord appoynted Matth. 16. when he spake to Peter Thou art Peter and vpon this Rock will I build my Church That he that forsaketh Peters Chaire whereupon the Church is founded cannot be of the Church This is the only cause of Schisme this the only way to vnity this the definition of the Fathers and of the Church This you being then a Iesuite and a Clergy man could not be ignorant of nor doubt of being a Catholike if you were so indeed why therefore did not this iudgment of the Church quiet you Why did you vexe your selfe in the search of another cause of Schismes and another way of vnion 3. Certainly you then beganne to breed that which you haue now at last brought forth or at least you leaue the Church to the end you may bring it forth which is a certaine strange and wonderfull deuice to vnite all the Churches in one whereby all Christian societyes although differing in Religion among themselues from Peters Seate are thrust vp into one Body of a Church without any vniuersal Head or Prince to gouerne them This is the speciall new doctrine you come to preach this the great supposed light wherein you now exult a glimps wherof Sathan transfiguring himselfe into an Angell of light long ago presented vnto you And what was this else but to make your selfe wiser then all Catholikes besides then Councells Fathers and the vniuersall Church yea which is more wiser then Christ himselfe who when he saw that the peace of his Church could not otherwise stand without a Gouernour Leo ep 84. he made Peter the chiefe of his Apostles That in fellow-ship of honour there might be a certaine difference of power Hier. cont Iouin and that by appointing a head the occasion of schisme might be vtterly taken away 4. If as you would make vs belieue you had byn inflamed with the true zeale of soules you would neuer haue so anxiously searched into new causes of schismes but rather haue laboured to remoue those which are now already discouered by Fathers and Councells pestering the world to the ruine of many You would not haue byn so prodigall of your vaine and proud teares for the Christian Churches and for the Roman it self with the rest whose child you were but rather taking compassion of nations wādring from the Roman Church you would haue studied to reduce them to the head-spring of vnity by word example writing labours perills and lastly with your life laid downe in pawne for testimony therof This had beene the part of a wise man of one burning in Charity of a Iesuite But whilest your fellowes the Iesuites with other Preachers of the Faith sweat out their bloud for the vnion of Churches and the vtter racing of schisme you forsooth burning with zeale innated not infused humane not diuine at home in your idle and imaginary trauelles discouer new found wayes of conuersions such as were neuer trod on by any foote before Thus you vanished away in your owne cogitations whilst you toyled your selfe in seeking out new and vnused wayes you lost the auncient and ready way whilest in the Catholike way with the foote of pride you stroue to go beyond the rest from the Catholike truth were you cast away could not stand The second degree Secret Infidelity FOR whiles you sit in your throne vmpiere of Churches you begin your selfe to stagger in the Catholike faith that you might at last become an Apostata it was needfull 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 vnperfect man but it cannot supplant the perfect Cyprian saith Let no man thinke Cyprian de vnit Eccles ca. 7. that good men can departe from the Church The wind blowes not away the Corne nor doth the tempest ouerthrow the Tree that is well rooted in the ground The slighter chaffe is carried away with the winde the weaker trees by force of stormes are ouerthrowne These are those whom the Apostle Iohn noteth Ioan. 2. cap. 19. saying They went out from vs but they were not of vs For had they beene of vs they would no doubt haue stayed with vs. It is so indeed Antony you were none of ours euen when you seemed most to be ours you were euer of a doubtfull Faith and of a wit propense to heresy This those that know you testify this you seeme not to deny of your selfe and this will I demonstrate with a double argument out of your owne speaches 6. First in your eight page you write that continually you felt temptations which now you terme sparckles of the inward spirit about certaine supposed doctrines of the Roman faith wherwith say you I could neuer rest satisfied nor free my selfe wholy from a vehement suspition which euer held me perplexed as I grew more auncient in the studies of sacred diuinity What those temptations were and against what articles of the Roman faith you set not downe you leaue it to our choyce to thinke that you allways 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 heretikes and many of the reformed or deformed rather of this vpstart Ghospell Nor can you say that you signified your temptations only but gaue no assent or consent thereunto For this is confuted out of that which you write in the same pag. 8. I haue truly alwaies thought it say you a matter not voyde of suspition as
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 coÌ„science 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 TertulliaÌ„ 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 silâ—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 doctâ—iâ—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 suspitioÌ„ 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
without proofe or meere toyes fopperies by which seing you are moued to sequester your self froÌ„ the Catholike Church you shew your selfe more fleeting then a feather Get you hence therfore since you will needs begon and whilest 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. chaffe as they are of slender faith blowne away with euery puffe of temptations so much the cleaner wil be the heape of corne that shal be stored vp in the floore of our Lord. The fourth degree the leauing of the Iesuites Order THE three first degrees to Apostasy were inward and had fully ingorged you with secret Pride Infidelity and Rashnes 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 worke of Apostasy from the Church the bidding adieu to the Iesuites Order should be the Preface The Barbar-Surgeon when he would draw a tooth first with a little thred ties it fast then with often wagging loosens it by the roote and so draweth it forth So doth the enemy of mans saluation who being resolued at length to fetch a man from the Catholike Faith first in the very Catholike Church it selfe with frequent chaunges turnes him this way and that way and so slackneth him nor euer doubts he to make him renounce the true Religon whome he hath brought to forsake religious perfection You write Antony that you were once a Iesuite and you seeme to glory in it and yet you know that he is not crowned that hath only begune but he that perseuers to the end Pithagoras warnes vs not to meddle with Breames which the Grecians tearme μελανοὺÏους why should not we apply this Prouerbe to the eschewing of Apostata's those true μελανοὺÏοι which denigrate and staine their youth religiously and vertuously trained vp with a debaushed old age Iude. v. 10. who hauing begunne in spirit conclude in the flesh and hauing giuen vp their names to Religious families afterwards seuer themselues like sensuall men deuoyd of spirit In which number you are one but would not be so thought 15. You tell vs that the Iesuites tooke your promotion in ill part because they had found you to be a very good labourer You would haue it seeme to the world that you forsooke not the Iesuites but passed from them do be a Bishop No man that knows the Iesuites will easily beleeue you The Iesuites inhibite most seuerely all suites of dignities and if any be discouered to attempt any such thing he is forth with dismissed froÌ„ their order They neuer leaue importuning the Pope by themselues and their friends to forbeare if they chaunce to vnderstand that he do but consult to promote a Iesuite Nor do the Popes vse to aduance Iesuites vnles some great necessity of the Church do vrge it or that the desertes of the promoted towards the same be very great that for the encouragment of others they may seeme as it were to be rewarded with such dignities What therefore should moue the Pope that contrary to the vowes and against the Rules of a most flourishing Order and a thing so vnusual to create you being a lesuite the Bishop of Segnia You may say the necessity of the Church of Sâ—gnia required it Heresy increased against which Hydra another Hercules was sought for the rest of Italy could not affoard him There must needs be a Iesuit chosen and of all the Iesuites the most eminent In fine the lot fell vpon Marke Antoâ—y Pardon vs we beleeue you not We neuer 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 your selfe 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 haue such a candle any longer lye hid vnder the Iesuites bushell He would needs set it on the candlesticke that it might giue light to the whole house By the fame of your worthy name you were grown so great that the Iesuites order spread through out the world could not hold you The numerous company of men famous for vertue and learning was inferiour to your Worth But tell in vs in good sooth with what titles of praises were you so conspicuous aboue the rest of Iesuites Was it sanctity You may do well to tell vs your selfe the wonders of your owne vertues who knowes them only Perhaps for Witt Bring forth some monuments wherewith you haue adorned either Humane Literature or Philosophical Studies The sacred doctrine then Amongst so many Heresies of our age name me but one which you haue oppressed with your writings or which whilest you were a Iesuite you did though but lightly shake In the Iesuites 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 haue compassed this name of yours not by writing but by preaching For this among the rest of your vertues you account for one That the Iesuits would haue you ofteÌ„ preach in their Churchs The Iesuites as I heare in Italy are wonte sometimes to set vp weaker preachers in their Churches that their others of note may take breath a while after their Lenten toyles and that the people by a little discontinuance may returne againe to their better Preachers with more appetite Happily the Iesuites sometims may haue made vse of your help in this kind to witt that by your tediousnes you might whet the peoples appetites for more learned Ecclesiastickes I will not say it but this I am sure that if you speake the truth of your selfe whilest you were a Iesuite your were not so notable in preaching For thus you write of your selfe now being a Bishop pag. 12. And because now I acknowledged my proper Episcopall function in preaching to furnish my selfe with matter I tooke into my hands the Sermonalls and Quadragesimalls and as the fashion is beganne to make vse of them Now who may not straight perceaue by these wordes of yours that you confesse your selfe to haue beene but a puny preacher when you were first declared Bishop Had you been a well practised and learned preacher you would not haue beene forced to fly to Sermonalls and such triuiall helps as beginners do vse And if now being a Bishop you stood in such need of Sermonalls and Lenten prouision of Quadragesimalls for your preaching a man may easily ghesse how poore a thing you were whilest you were yet a Iesuite at which time it seems you had not so much as turned ouer a Sermonall Nor can you say that whilest your were a Iesuite you helped your selfe in your Sermons by reading
see you hoysed vp to Honour whome they knew to be vnworthy prone to nouelties and whome they feared peraduenture not like to proue very steddy in the Catholike faith And perhaps with prudent fore-sight they presaged in their minds this great mischief now falne vpon you and so lamented to see you decked with the Miter other Episcopal robes like a victime adorned to the slaughter Yea by so much the more their grief was increased by how much they perceaued you more content and glad euen then when you most deserued commiseration For what is more miserable then a miserable man who hath no commiseration of himselfe but rather reioyceth vnder a burden imposed vpon him at which the Angells themselues would tremble Foule is your sin Antony that being guilty of your continual and dayly increasing suspitions and doubtes against the Catholike faith you would notwithstanding affect Prelacy You felt your mind more light then ashes and yet would not keep your selfe low to the ground or conteyne your selfe at home but in the open ayre on the top of a tower you expose your selfe to be tossed with the windes You intrude your selfe to feed a flocke who standes more in need of a feeder your selfe you seeke to be a confirmer of others who need one to support your reeling selfe from falling you tooke to your selfe the charge of sheep redeemed by the bloud of Christ yet wanted so much courage as to oppose your selfe for their safety against the wolfe 20. Neither do I charge you with this cowardize out of my owne hard opinion of you but you confesse it your selfe Christ hath placed me you say pag. 24. as a dogge amidst his flock I must be mute no longer as all the Bishops vnder the Roman are mute I presse you not with your rashnes where you so resolutely passe your verdict against all the Bishops of the Roman and Catholike Church that they are dumbe men that is men knowing that themselues and the Roman Bishop erre yet speake not a word It is an easy thing to persuade our selues that others are as vicious as we are and the foole as the Wiseman saith walking along thinks all men as himselfe and as foolish as he Omitting therfore your rash censure I take hold of your plaine confession that you were once dumbe I must say you be mute no longer nay rather you should ueuer haue beene mute at all especially being a Bishop nor euer were you so without a haynous crime Do you not remember that famous discourse which S. Augustine maketh speaking to a Pastour thus You spied the wolfe approaching Tract in Ioan. and held your peace you are a hireling you fled you are guilty of the bloud of soules that is of the bloud of Christ You haue still sinned against your erroneous conscience so longe as you haue beene Bishop so longe haue you beene dumbe For you write pag. 12. That as soone as you were Bishop you perceaued by reading of our Sermonalls how miserably the people were deluded vnder the Roman Bishop and how the inuentions of Auarice and Ambition were inforced and thrust vpon them for holy Decrees of Faith Behould Antony from the first beginning of your Bishopricke you saw in your owne conceit a huge wolfe most pitifully deuouring the sheep of Christ yet were you dumbe for feare you suffered them to be dispersed woorryed A grieuous wickednes Now belike being illuminated as you beleeue with greater light you meane brauely to oppose your selfe against the wolfe wash a way the former blot of your dastardy with the effusion of your bloud nay rather you fly from your flock and you fly as fast as may be yea and you fly to the vtmost corner of the world 21. You seeme to me like one of those litle wayting dogges their Mistresses Iewells who finding themselues alone amongst mastifes do quake the while are still or els for feare do whine and run away But when they arriue once into the parlour or their Ladies lappe where they hold thēselues safe inough they turne againe proudly and barke fiercely So do you hie you to the safeguard of the King of great Brittany where you consort your selfe not with mastiffs that gard Christs flocke but with those women-wayting-doggs those wiued Bishops which are their Mistresses darlings from whence as you say you will bay against the Pope ioyning your mouth with theirs I ascend say you pag. 28. into a place more secure where the Catholike truth indeed freely holds vp her head So do you idly talke but what shall become meane while of your flocke A pastour and an Idoll whilest you are safe and out of daunger your selfe the wolfe for so you perswade your selfe rusheth into your Folde raueneth scattereth deuoureth them quite either body or soule what succour from their Pastour I say you a little dogge certainly the least of all others Pag. 33. shall at least perhaps with my cry such as it is awaken the sleepy mastifes which may chase away the wolfe Nay rather why do you not girde your selfe for the combate Christ hath placed you as a dogge in his fold What doth he vse to put such barking Curres to guard his flocke that do nothing els but barke or rather mastife dogges that can bite also It is not lawfull for you that are a Bishop to be but a little barking Curre For why should you thrust your selfe being but such a one into the charge guard of Christs fold Either take courage to encounter the wolfe or deny your selfe to be a Shepheard You will forsooth stirre vp others to looke to your flock that may perhaps one day expell the wolfe if not in the meane time let it be spoiled for you You at least will sleep in a whole skinne and that you may the better awaken the mastifes you will rustle with your Pamphlets goodly ones in your owne iudgment against the Pope from some huswifes lap whome you may chaunce to wed I am ashamed on your behalf Antony that euer there was such a sluggish Pastour in the Church but more may they be ashamed that so eagerly receaued you for some iolly and redoubty Prelate Certaynly this rash thrusting your selfe into so high a dignity for which you were vnworthy was the great beginning of your woes The sixt Degree Contention for Prelacy NO man easily foresees with what mischiefes he shall entangle himselfe that once giues way to Ambition Now then are you aduanced 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 your selfe because subiect to the Roman you seemed no body Seneca Ambition is a fantasticall thing It cannot willingly abide any man before him or yet behind him It is sick of a double malady It enuieth the Superiour and is maligned by the inferiour With this twofold Enuy Antony were you vexed you wished the Metropolitan Priuiledges ouer your Suffragans
with passion you read them ten yeares togeather In these say you I fully found out what I sought for much more then I sought for How wel you set downe the māner of your fal You hated Heresie but affected Cōtumacy against the Pope and whilest you will not leaue what you loued you are falne into that which you abhorred You would faine without losse of your religion haue remained an obstinate and stubborne Catholike but behould you haue made wracke of your faith and are become a rebellious heretike You sought for Catholike contumacy contempt of the Pope a thing not to be found but in lieu therof you haue found heretical perfidiousnes Verily that haue you found which by such an inquiry you deserued to find Lib. 3. ep 9. which al that haue sought in this same māner haue found For the beginning of Heretikes saith S. Cyprian is to take delight in themselues with a swelling pride to contemne their Superiours Hereupon they rush into schismes and prophane Altars are reared vp out of the Church Malignant feuers neere neighbours to the Pestilence when the Plague is rife alwayes turne to this mischief so neere of kinne vnto them so when Heresies abound the Contempt of the supreme Pastour a sin neerly allied to Heresie can scarcely be conteined but that at least it will empty it selfe into Heresie Let them learne by your exāple 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 sinfull one day then other you still more and more fleet away from the Church and euery step you make brings you neerer to Hell The eight Degree Presumption of proper Iudgment against the Church THERE now remaines the eight and last degree in the ladder of your descent a degree and step not only neighbouring vpon heresy but also neere allied vnto it which it doth not only touch immediatly but is the very beginning and head thereof This is too much presuming of your owne learning and wit aboue the Church S. de vera Relig cap. 16. Augustine saith excellently That no errour can be in the Christian religion did not mans soule worship her selfe for God For it were impossible that a Christian should be an Heretike did he still submit himselfe and inthrall his vnderstanding to God and giue him leaue by the voyce of his Church to ouersway their wits which are blind rashe erroneous not only when they wander without diuine Scriptures through the works of Nature but thē also when within the boundes of sacred Writ they discourse according to their owne fense arbitrement Hitherto before you openly fled from vs were you fallen Antony and being in that case you did not so much tend towards Apostasy but rather were you arriued at your iourneyes end You cannot abide Subiection of vnderstanding to the obedience of Faith euery where you impugne it and at last conclude I am no child now whome being nigh threescore yeares of age euery man should perswade what he listeth without weight of reasons This your girding at the Roman Church contaynes either a grosse calumniation or a vast arrogancy For if you meane to taxe the Roman Church as though she did vse to propose to be beleeued of her children with true submission of their vnderstanding whatsoeuer a priuate man or Doctour or Prelate listeth to teach truly you hatefully charge her with that she neuer doth But if by whatsoeuer listeth any man you meane those points of doctrine which you call proper decrees of the Roman Church namely the Supremacy of Peter and his Successour the doctrine that most of all offends you If by euery one you vnderstand the witnesses authours vnto whose iudgment the Romā Church would haue her childen submit the supposed weight of their reasons If I say you meane this doctrine and intend to shew your cōtempt of the authorities that are by the Church alleadged for it refusing to submit your iudgment to them then are you come to this last step which consumates an Apostata For you know all Catholikes all Bishops through out the world and the vniuersall Church now spread through Europe and the new found Indies acknowledge the Romā Supremacy I will not presse you with the old Councells I wil not vrge you with any thing that you may or will deny Only I say that this doctrine was defined by the Tridentine Councell by the Florentine by the Lateran which Lateran for the generall concourse of all Christendome and for the number of Bishops that were in it was the greatest of all Christian councells that haue beene hitherto assembled Will you then submit your iudgment to the censure of these councells You will not The assembly of so many so great and so worthy men by you is tearmed quisque euery one ordinary fellowes Their iudgmēts you accompt no more then quod quisque libuerit you reckon them as trifles Behould now appeares the arrogancy of your speach which though you harboured in your mind yet you sought to cloake with ambiguous words 29. You say that euery man shall not make you belieue what they list being a man as you are of almost three score yeares of age you say that you haue reasons of weight that the Church shal giue you better or as good before you will beleeue her O craft of Heresy what doth not she inuent to saue her selfe she sees that if the matter come to be tried by authority she will not be able to stand nor shew her selfe in comparison with the Catholike Church that her vpstart paucity will blush to appeare before the Catholike authority which in former ages was and now is spatiously enlarged ouer the world What shift then doth Heresy make With full mouth she cryes that she hath weighty reasons on her side hoping by the promise of reasons to counterballance the Churches authority If you will not credit me that this is the tricke of heresie then heare S. Epist 56. Augustine that long ago noted and discouered this fraud Heretiks saith he perceauing that they are vtterly ouerthrowne if the authority of their Conuenticles be brought to compare with the Catholik authority they endeauour by making shew promises of reason in some sort to ouercome the most graue and grounded authority of the Church For this kind of boldnes is the common and ordinary tricke almost of all Heretikes So S. Augustine which in truth toucheth your right who go about to poise the weight of your reasōs against the authority of the Church Nor do I captiously intend to wrest your words to a sense perhaps from your own meaning as if before you will beleeue you demaund of vs weighty reasons drawne out of Philosophy naturall Knowledge I deale not so hardly with you for you meane perhaps reasons grounded on Scriptures but
readier to praise the truth and so much the safelier condole the ruines of the Church which it susteynes at the hands of the Roman Marke I beseech you your wordes What is this els but so say let the bands of the diuine Law be broken let soules redeemed by the bloud of Christ perish all is well so that I with my ten stringed Psalter may get liberty to chaunt out the praises of Truth or to deplore the wretched state of Schisme You hold belike the teares you spend for the Roman Church at so high a rate that the Bloud of soules the Law of God must be set at naught and contemned for them Yf you had such a pleasure to singe mourne why would you be a pastour Why entred you not into some Religious family deuoted to the quire and solitude and there haue giuen your selfe to songes and teares Lastly what greater crime then to dissemble in matters of Religiō with body to approach that Church whose faith in your hart you approue not Is not this wickednes Now tell me Antony haue you so soone vomited forth all those Roman doctrines wherewith you were once imbued or haue you suddainly swallowed vp all the articles of the English Faith that you haue so without guide of Conscience imbraced their Communion I cannot thinke it but rather that you dissemble in many points to giue them satisfaction of whom you expect your hire and to get the Kings Protection and assistance for the priuiledge of your Booke that what you could not publish in the light of Christianity you may at last set forth in the darcknesse of Heresie 32. It is reported of a certaine 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 shew forth a purple Couerlet of his wherin 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 passe you feigne your selfe an Heretike in the English Church you lay your selfe downe at the feet of the Kinges Supremacie ouer the Church as though you were sicke of that Parlamentarian Maladie and all this to get leaue to print your Bookes and shew them to the view of the world and yet alas when these your so highly by you esteemed treasures of learning shall haue passed the print which by committing so many sinnes you haue found out at last there will not want diuers I say not Catholiks but Protestants that hauing read your so much expected Booke will apply to you that which was spoken to Zoilus These riches are but vaine Which make the sicknesse fayne I wish you would rather follow the counsaile that the Angell gaue vnto Agar Genes 16. being great with Child which was Returne home to thy Mistresse againe and humble thy selfe vnder her handes Returne I say home againe to the Church which you haue forsaken Cast prostrate at her feet your selfe your wit your learning your bookes Submit them to the Catholike and Roman Censure As Rachels seruant deliuered her children into her Mistresse lap so do you offer vp your Bookes to the pleasure of the Church But me thinkes I see you turne your head aside at this and say This is base this is seruile this is to become againe a little child It is so indeed But oh noble basenes and high humility whereby a Christian transcending himselfe and his naturall wit comes to be vnited to God reuealing mysteries that surpasse mans capacity by the mouth sometimes euen of vnlearned Prelates Oh happy seruitude that tieth makes men bondeslaues of the Truth which only affoardes true Liberty Oh huge littlenes which only art capable of heauen which only canst intertaine God! So that Antony though you be welnigh threescore yeares of age you shall neuer enter into the Kingdome of Heauen vnles you be conuerted and become as a little child They that scorne to be little ones grow to be great ones indeed not in wisedome but in malice and folly which shal be further demonstrated in the second part of this Suruey of your Apostasy THE SECOND PART OF THE SVRVEY OF MARCVS ANTONIVS de Dominis his Apostasy CONCERNING The state wherein now he is WE will not there being no need vse circumlocutions but plainly set downe the misery of your present state By the former eight degrees not of beatitudes but of maledictions you are falne into eight bottomles Gulfes which within the compasse of Heresy are contayned I will first tell you what they are and then shew that you lye plunged in them These they are Forsaking of the Church of Christ Not to be certaine of any religion Hypocrisy Mendacity against the Church Contumelious speach Arrogancie Inuenting of new flattering doctrine Vayne and idle talking That you are swallowed into these pits belonging to Heresy I will make playne and by no other arguments then such as your owne booke affoardeth This booke now pleadeth against you but more dreadfull euidence will it giue in at the day of doome against your obstinate perseuerance Wherefore Antony rise out of this mayne deep of Heresy wherein as yet you lye not so low but repentance may reclayme you The first Gulfe of Apostasy The forsaking of the Church of Christ TO abandon the Church of Christ and the Catholike Communion is the first though not the shallowest gulfe of Hereticall peruersity All Heretikes saith S. Hierome are Apostata's that is Reuolters The Apostle tearmeth the Heretike peruerse Tit. 3 11. because no man is an Heretike that hath not auerted himselfe and swarueth from the way of Truth wherein once he walked He saith also that the Heretike delinquit proprio iudicio condemnatus that he is a delinquent condemned by his owne iudgment That you are in this Gulfe Antony is a thing so cleare that it need not to be proued yet seeing you deny it I will proue it not by common arguments but such as shall leaue you conuicted out of your owne words 2. He that forsaketh the Church of Christ and the communion of Saintes is peruerse a delinquent an Apostata This you will not deny and that you do it your selfe most manifestly affirme For that you fly from the Roman Church that you depart out of it in the pag. 34. you openly professe This my departing say you this my going out of Babylon or flight I will haue to be cleare from all suspition of schisme You depart then out of the Roman Church which you stile Babilon but the Roman Church is the Church of Christ the Society of Saintes therfore you impiously go from it impiously you call it Babylon If you aske me how I can proue the Roman Church to be the Church of Christ the society of Saintes I answere euen by your owne words which are registred 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 cōpany were you then by visible externall profession admitted Wherfore 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 then were not our Catholike Bishops your colleags or fellowes If then you were a Bishop in the Church of Christ and the Bishops of the Roman were your follow-follow-Bishops most holy it followes out of your owne confession that the Church of Rome is the Church of Christ the society of Saintes Which seing you forsake you cannot deny but you forsake the company of Christ and of his Saints which is to be peruerse 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 Saintes he leaueth somthing yea a thing of great esteem he leaueth and so delinquisheth not without fault yea with great impiety is such wādring And if also he leaue that companie whome he iudgeth whom he tearmeth most holy which is your case then questionlesse he is a delinquent condemned by his owne iudgement Serm. 30. Marke what S. Ambrose expounding these words of the Apostle commenteth against your Apostasy The Heretike condemneth himselfe who casteth himselfe out of the Church of Christ and not being forced by any of selfe accord departs from the companie of Saints Well doth he declare what he deserues at the hands of all who by his owne proper doome is seuered from the company of all For whereas other criminous persons by Bishops censures are driuen out of the Church the heretike preuenteth all and becomes a forlorne from the Church by the choice of his owne will The Heretike then doth suffer the like condemnation that Iudas did being both delinquent and Iudge himselfe the authour and the punisher of his owne misdeed 3. You will say that you forsake the Roman Church with body not with hart that you fly for feare of persecution but are most ready so you may do it with your safety to haue peace and communion with the Church of Rome If you now pleade in this sort you will not be longe of so good a mind neither can this answere consort with your other deeds and doctrine For in the 34. 35. page you write that you are ready to communicate with any that agree with you in the essentiall articles and creeds of faith yet so say you that we all likewise detest new articles either openly contrary to the sacred scripture or els opposit to the aforenamed Creeds Now I aske you whether the Church of Rome teach new articles manifestly opposite to holy Scripture or no If not then you fly from her without any iust cause she being subiect to no cleere or notorious errour If she teach new articles that cleerly repugne with Scriptures and will not detest them yea seeing you say of her that she doth obtrude new articles that containe in them manifest falsity and doth persecute all that dare but mutter against them euen to the death this supposed I say cleere it is that you haue carried away not only your body but also your hart your loue cōmunion 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 againe 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 diuers errours you passe to another Church of Christ more pure and more sincere both for doctrine and discipline but this deuise wil not serue to quit you of the crime of Apostasy For Antony the Churches to which you fly be themselues fugitiue and fleeting Churches Companies which haue deuided themselues from the Roman which had they not done no Church no Company had been now in the world to haue receaued you in your flight This do you your selfe in a manner insinuate when you call the Churches to which you depart the Churches which Rome hath raised vp to be her aduersaries The time then was whē they were not Romes aduersaries when they were not raised vp but addicted to that which you call Romish Idolatry lay prostrate on the ground at the Popes feet So that also these Churches haue abandoned the Church of Christ and the Company of Saints if the Roman Church be as you graunt it to be the Church of Christ and the Company of Saintes Now then did these fly to a Church more pure then the Roman when they reuolted from her No but forsaking the Roman Church they departed to themselues being made purer then the Roman in their owne opinion not by cleauing to the purity of some Church before extant in the world but by the purity of a new Company raysed vp made more pure then any other by forsaking and abandoning the rest of the whole Christian world So Caluin sayth It is absurd that we that haue departed from the whole world should now fall out and quarell amongst our selues Caluin ep 107. Your strifes and contentions M. Caluin are in very truth absurde and ridiculous but much more absurde is this your confession that you made a separation from the whole world besids For straight out of S. Augustine I subsume they that forsake the communion of the whole world must needs be Apostata's God forbid wil you say for we haue iustly reuolted from the rest of the world we runne away from errours abuses we haue weighty reasons for what we do No saith S. Augustine you haue no iust reasons you are without doubt reuolting Apostata's Epist 48. for we are certaine saith he none could iustly separate themselues from the communion of the world and againe Ibidem It is no way possible that any should haue reason to separate their Communion from the communion of the whole world to call themselues the Church because vpon iust reasons they deuided themselues from the society of all nations Thus S. Augustine leauing you Antony no way to escape from the gulfe of Apostasy but by returning to the Roman Communion 5. But say you I will haue this my departure or flight to be free from all suspition of schisme You speake peremptorily like a Prince You will but you should know you haue not authority to ouerule the Natures of things If you will take another mans goods without his leaue and not be a theef If you will vpon priuate reuenge bereaue a man of his life and not be a murderer If you will abandon the Church of Christ and not be an Apostata or Schismatike
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
drawne by that counterfayt weping approacheth his feet fayle him and suddainly falleth a ioyfull pray to the mourner 16. Fourthly you faigne that Scriptures fauour you in the fift page Neuer say you did I at any tyme square the motions and thoughts of my mind by any other ruler then such as the Holy Ghost prescribeth in Sacred Writ This is soone said what Heretike said it not Neither could their talking saith S. Hierome gayne them beleeuers did they not make shew to confirme their peruerse doctrine by diuine authority You still gouerned your thoughts inclinations by the rules of scripture other ruler or direction you vsed neuer 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 neuer sinned vnles one may sinne and do amisse in following the rule and gouernment of Gods spirit perchance you meane not so rudely as you write and I can beleeue these your words may be more vayne then your mind I only warne you not to be hasty to beleeue these thoughts and motions of the spirit that present themselues to you vested with testimonies of scripture wherwith euen serpents are couered and walke about Will you not beleeue me then beleeue Luther who writeth they are wretches that do not consider that the Diuell doth dart venemous fiery thoughts into their hartes Tom. 2. Germ. wit fol. 122. art 552. which be nothing els but most fine thoughts adorned with testimonies of Scripture that they cannot perceaue the subtill poyson that lurketh in them Wherfore seing 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 vnderstand them not right being blind you cannot behold their truth 17. Fifthly you pretend to follow the Fathers After the inward motiōs of the holy Ghost only the holy Fathers say you haue beene the most honorable authors aduisers of this my enterprise You be not wise to trimme your selfe with the shew of ācient Fathers authority seing you go towards those Churches that professe to follow neither Fathers nor Mothers but only the pure Word And if you haue your Passe-port frō the auncient Fathers to leaue Rome why haue you not alleadged so much as one cleere testimony out of them in your behalfe and against the Roman Bishops Preeminency Pag. 35. You bring indeed out of the Councell of Carthage this testimony which you call the most renowned saying of the most renowned Cyprian We do not iudge any man saith he nor remoue them from the right of communion that be of a contrary mind For not any amongst vs doth make himselfe the Bishop of Bishops nor by tyrannicall terrour force his fellow-Bishops to obey him You could not Antony haue produced a cleerer testimony to conuince that in truth you haue found no matter of substance in the Fathers to obiect against vs. Cyprian was indeed most renowned for sanctity learning and eloquence but he was also renowned for an errour which God permitted this worthy light of the Church to fall into This errour he sought by all meanes to establish in that Councell of Carthage out of which you bring this testimony so finding in the approued writings of S. Cyprian not any saying that might steede you Septem libris de baptismo you fly to the testimony of this erroneous reiected councell which S. Augustine hath by name confuted in a most renowned worke And this seemeth to be the weightiest authority of all that in ten yeares study you haue gathered Moreouer when you prayse the charity patience wisedome of Cyprian in his contention with Pope Stephen depressing as much as you can the Pope it is cleere that hatred against the present successour of Stephen makes you forsake the knowne iudgment of antiquity For S. Augustine a most moderate and friendly Censurer of S. Cyprian doth say in plaine tearmes that in his contention with the Pope he wrote with so great indignation Lib. 5. de Baptis c. 25 and addeth this prudent aduise that it were best not to mention all the things which Cyprian irritated against Stephen powred forth in his anger which brought with them danger of pernicious dissention Finally the words of S. Cyprian sound more of indignation then of any errour nor do they crosse the power of the Roman Bishop in deciding the controuersies of faith For he doth not say that none was in the Church appointed by Christ whome the rest of Christian Bishops were bound to obey and endued with authority to put an end to the controuersies of faith but he saith that in that concell of Carthage there was not any Bishop of Bishops nor any that did challenge to himselfe such authority by which words he doth rather insinuate then deny the knowne authority title of the Roman Bishop though perchance he grudged and girded at the present exercise therof accompting it Tyrannous because he found it opposed to his errour which shews that S. Cyprian was then ouer feelingly moued against the Pope as S. Augustine sayth who with great reason exclaimeth against you and such mates as would iustify their rebellion by Cyprians example Oh how detestable is their errour who thinke they do laudably imitate the faultes of some worthy men De vnico Bapt. cont Petil. lib. 1. cap. 13. when they haue not any part of their excellent Vertues The fourth Gulfe Mendacity against the Church NOTHING more notorious in former ages nothing whereof the books of the Fathers do more sound then the impious mendacity of Heretikes whereby they shew themselues to be borne of him that was false from the beginning and the Father of falshood They put their confidence in vntruth nor is there any man held for perfect amōgst them saith holy Irenaeus that hath not fruclified and begot very great and mighty vntruths Antony Lib. 3. ca. 1. you desire to be perfect in your generation and the fertility of your soile is sufficiently proued by this little plant you now haue set forth which is more stored with lies then with leaues Out of which multitude I will gather and present you with ten which be both notorious for their sent and very remarkable for their bignes 19. The first whereof before we made mention but heere in the proper place to be repeated is set downe in your 15. pag. I saw now most cleerly and did fully perceaue that at Rome without any lawfull authority yea by great violence wronge innumerable new articles dayly were coyned and obtruded vnto vs. If you marke well your owne wordes perchance you your selfe will remaine amazed at the hugenes of this vntruth You say that doctrines new cleerly false without any ground by extreamest wrongfull violence are euery day without number coined at Rome and forced vpon the Church euen as articles of faith
promise de vtilitate credend cap. 14. you barke But know that you barke against that Church which as S. Augustine saith by succession of Bishops from the Apostolike Sea hath obteyned the height of authority Heretikes her enemyes round about her barking in vayne against her Sampson sent foxes into the corne of the Philistines with their heads loose but with their tayles tied which signifies saith S. Hierome that Heretikes haue tongues free to barke but for performing they be shackled and cumbred They barke fiercely but they beat but the ayre sooner may they breake themselues then fright and remoue the Roman Church from the imbracing of the faith that hath byn deliuered vnto her She cleauing to the diuine promises as it were fixed in the firmanent being on high secure despiseth her rayling aduersaryes as the moone doth the dogges Who barke but winde drowneth their clamours base Diana chast holds on her heauenly pace The sixt Gulfe Arrogancy of Doctourship and Authority ouer the whole Church THE power which from the Roman Bishop you would faine take you challenge to your selfe so making your selfe the vniuersall curate of the Church in the 29. page To euery Bishop so is a particuler Church committed that he must know that also when need is the vniuersall Church is by Christ commended to him In the 30. page you add that any Bishop by his owne proper authority may remoue to other Churches that are afflicted and oppressed Thus you make a conueyance of power ouer the whole Church for your selfe yet you do it subtilty thinking you should not be seen You offer that vniuersall power to euery Bishop knowing aforehand that out of modesty they will refuse it that so this authority reiected by the rest may retourne to your selfe the first authour therof as being properly and peculiarly yours Yea say you it is most of all properly belonging to my office to succour as farre as in me lieth the Roman Court that makes a schisme and diuision by it selfe and teareth in peeces the flocke of Christ You are the new Atlas you will support the Heauen the vniuersall Church with your shoulders For which enterprise you thinke your selfe so sufficient that if the Pope and the rest of Catholike Bishops will yield to rely vpon your aduise what will follow I hope say you that shortly it will so fall out that full peace and concorde and that so necessary vnion of the holy Churches will thereupon ensue so that we shall beleeue all the same and all abide in the same rule Your hopes are vayne poore soule you take to much vpon you 33. Heresies were before you were borne and will be when you shal be dead the number of Heretiks you now make greater by one through Pride which deserues to be pittied rather then confuted For what Put the case the Roman Bishops would become your subiects and remit the busines of vnion and reconciliation to your wisedome do you thinke 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 becke Such is your vanity that you seeme not to doubt but that all the rest of Christian companyes besides the Roman will in this affaire of peace beare humble duty and respect towards you You know not Antony and little do you imagine what fierce and furious windes I meane proud and peremptory sects rage in the Northern parts which if you can assemble to a generall Councell or keepe them when they are there in peace verily you shall be more omnipotent then Aeolus But afore-hand I tell you they will not set a rush for you Maydes and Boyes will laugh you to scorne they will preferre their skil of Scripture before yours with sentences flowing thicke and threefold from their tongues vttered with one breath they will ouerload you If you dare but mutter against what they say you shall be stiled Papist if you do not straight yield to beleeue them they will take pitty of your eyes that hauing beene so many yeares togeather accustomed to Popish darkenesse cānot now behold the cleere shining light of the Gospel This is the Caluinian nature which if you be ignorant of you will learne to your cost 34. But to returne to the care of the vniuersall Church which you presumptuously take vpon you togeather with authority to visit any Church at your pleasure which you shall iudge to haue need of your assistance Herein you commit a double errour The first is to thinke that a Bishop to help other Churches that are afflicted may abandon his owne and in such manner adandon it as to leaue it destitute of the meanes of saluation to be rauened deuoured by wolues For this in your conceit you do and this you thinke that lawfully you may do to succour the Roman But what ancient holy Bishop can you name that did so Which of them hath left written that such practise is laudable Euen those Bishops whome you pretend to imitate your selfe confesse that they went to assist other Churchs leauing their owne well appointed and prouided of sufficient persons to teach and instruct them 35. The second errour is to thinke that euery bishop at his owne good liking and by his owne authority may visit other Churches that are in need put them in order though the proper Bishops of such Churches be vnwilling Which doctrine were it brought to practise would breake and vtterly ouerthrow the peace and concord of the Church as any man of iudgment may soone foresee For if euery Bishop may whensoeuer he shall thinke it needfull passe into the boundes of anothers Iurisdiction there sit as Iudge of cōtrouersies and pronounce finall sentence vpon them it cānot be but Bishops will very often encounter and be beaten one against another by mutuall discord nor can I imagine what other deuise can be thought of de vnit Eccles c. 4. or feigned so fit to trouble the quiet of Churches There is as S. Cyprian saith but one Bishopricke whereof a part is wholy possessed by euery one yet so is the Bishopricke one as the body of man is one which hath an Head that commandeth the rest of the members In this manner the one Bishopricke of the world hath one Sea supreme aboue the rest l. 3. ep 4. which the same S. Cyprian tearmeth the principall Sea from which Priestly vnity and concord floweth to which perfidiousnes can haue no accesse The authority of this Sea spread and diffused ouer the rest is that Glew of concord which ioyneth them all togeather in peace and charity This Sea hath care to prouide for the necessityes of the vniuersall Church and to send as Legats other Bishops whose Churches be well prouided to giue succour to others that are in need By this Sea were Osius Athanasius Eusebius Bishop of Vercells Lucifer of Calaris and others sent whome you name and affirme but as your manner
is without any proofe that they put themselues into the busines of visitation of Churches vpon their owne 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 Councell were kept That Lucifer at Antioch ordayned Paulinus Bishop that Eusebius at Alexandria togeather with Athanasius called a Councell to which Lucifer sent a Deacon by whome he signified that he would agree to the things that that Councell should ordayne These things you thinke that those two Bishops but of meane Seas did performe by their owne proper authority that you haue sufficient authority of your selfe to do the like when and whersoeuer you shal iudge it expedient Lib. 6. aduersus Iulian I may with reason exclayme with S. Augustine What dares not the pride of rotten flesh presume You should Antony haue known what S. Gregory Nazianzen writeth Monod in S. Basil that Eusebius Bishop of Vercells and Lucifer of Calaris were sent ex vrbe Româ from the Citty 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 Legat into the East to Constantius Emperour from Liberius the Roman Bishop Whence you may gather that by power delegated to them from the Roman Bishop they were able to commaund the East and ordaine such great affaires and not by their owne proper authority Wherefore you haue not Lucifer the Bishop of Calaris but Lucifer prince of Pride for your patterne and president when you go about to rayse your selfe a throne in the coasts of the North that as Christ in the South by the Bishop of Rome gouerneth the Vniuersall Church so in the North he that seeks to be like to the highest may by you as Head send forth and display his counsells and deuises vpon all Christendome 37. And what meant you to match your selfe with those most holy and famous Bishops Worthyes of the Church Contrary things layd togeather deserue to set forth mutually ech other In the practise of these Saintes as in a glasse we may behold how opposite all your proceedings are to the rules of sanctity They going left their Churches prouided and well commended to other pastours You leaue your Church wholy destitute to be deuoured as you conceiue by wolues They either went to the Roman Church for succour and counsell or were sent by the Roman to giue succour and counsell 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 inuited by diuers Bishops and by the secret suffrages of the whole Church for that interprise designed went to put an end to the Church Controuersies you being neither for the dignity of your Sea eminēt aboue the rest nor commendable for Knowledge and Holynes of life a man vtterly vnknowne who by your Apostasy now beginne to haue fame You I say offer your selfe for vniuersal Superintendent and Curate to the world which before this your offer had neuer so much as heard of your name They laboured for that faith which had byn settled and defined by Councells you seeke to bring in Doctrine which you know to haue byn many ages ago condemned by the authority of Councells They stroue against Heretikes that seing they had bin accursed in Coūcells they might likewise be reiected from the Catholike Communion your labours are in fauour of damned Heretikes that though they be proscribed by Councells yet they may be reteyned in the Church if so be that they will professe Christ by the essentiall Creedes as you speake And you seeme to be of the same mind that some Donatists were Epist 48. whome 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 serued in vnity Thus by comparing your selfe with the ancient holy Bishops your sanctity appeares The seauenth Gulfe New flattering doctrine THIS Gulfe imbraceth two vices and both of them properly belong to Heretiks the one is to coyne new doctrines the other to flatter their auditours specially Princes Lib. 1. ca. 1. Of the first S. Irenaeus saith That later Heretiks do day by day inuent some new thing which neuer any man had thought of before Of the second S. Hierome writeth Lib. 1. cōt Pelag. That flattering properly agreeth to Heretiks and to them that study how to deceaue soules according to the saying of the Apostle such persons serue not Christ our Lord but their owne belly and by sweet speaches and benedictions seduce the harts of the innocent 39. Many new doctrines you haue in your booke Antony as are these 1. That a Bishop for feare of persecution may forsake his flock and leaue it wholy destitute 2. That to euery Bishop is giuen the care of the vniuersall Church so that by his owne proper authority he may intermeddle in the affaires of other Bishoprikes 3. That none who professe Christ by the Creeds essential of the ancient Church are to be repelled from the Catholike Communion 4. That Schisme is a farre greater sinne then Heresy These your new conceits haue been mentioned and refuted already 40. Other foure sayings you haue wherin you make fayre with Kings by depressing the authority of the Church The first is That Kings can do many thinges in the Church The second That the Church can do nothing at all in temporalls specially towards Kings The third That all iurisdiction is to be remoued from the Church These three propositions you haue in the 28. and 29. page In the first the English Parlamētarians agree with you The two other be new not only repugnant to the ancient Fathers but also to the Heretikes of this age to Puritans and Protestants and to the eager defenders of the late English Oath For these deny not the Churches authority ouer Kings yea they graunt that euen in temporalls the Church may commaund them though they mantayne that Kings obstinate rebellious against the Church may not be deposed from their gouernement And what is Iurisdiction but power to appoint what is right to enact Lawes to call the transgressors of their lawes before them to sit vpon them and punish thē being conuinced of punishable offences Now that the Church did in former times exercise this power as deriued to her from Christ is so cleere that he that is ignorant therof or so impudent as to deny it I thinke him not worthy to be disputed with 41. The fourth doctrine I dare say is new and properly yours then which scarse any more base can be deuised to flatter Kings Which doctrine you may seem to haue coyned of purpose that therby
you might make your selfe a free passage to the Court and Kitchin of the King of Great Britany 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 cheefe Bishop but only by Prophets whome God doth extraordinarily raise designe for this office That you teach this new Diuinity I will conuince and leaue you being conuinced to be iudged by his most Gracious Maiesty The Roman Sage were he to giue sentence vpon you would put you in the number of theeues seing you seeke to depriue Kings of their best treasure Lib. 6. de beneficijs cap. 4. whereof in Courtes there is euer great scarsity I will shew you saith Seneca what is not be found in magnificent Pallaces what is wanting to them that want nothing they want one to tell the truth deliuer frō errour the man that sits amazed besides his wits in the midest of a great multitude of lyars brought by longe vse of hearing pleasing things insteed of true things to that passe he knowes 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 endeauour by your new Deuinity to take from them For in the page 31. to proue that a Bishop may reprehend and rebuke the Pope you beginne to declare the matter by the difference that is betweene an earthly King and the Pope writing in this manner 42. The Maiesty of an earthly King is to be dreaded who as Tertullian saith is second to God inferiour to God only and ouer whome saith Optatus none is but God only Wherefore when Dauid was to be rebuked for his adultery and murder not the High-priest nor any other either Priest or Leuite not any man either friend or familiar durst assume to himselfe that office But God himselfe for this purpose appoynted his owne proper and peculiar messenger and sent the Prophet Nathan to reprehend the King But for the Roman Bishop now most of all troubling scandalizing robbing and spoyling the Church it is not for Prophets to deale with him it is not to be expected that God should stirre vp for this enterprise singular Prophets nor send speciall messengers The Maiesty of our Roman Pope is not so great that it ought to feare vs that temporall stately Maiesty is counterfaite vsurped no Maiesty at all the Pope he is our brother our Colleague a Bishop as we are All these be your owne words Antony wherewith you breath forth that flattering doctrine which I layd to your charge You say the Popes Maiesty ought not so to terrify Bishops but they may rebuke him But the Maiesty of an earthly King is so dreadfull so much to be feared that no man that is not a Prophet though he be the chiefe Bishop may take vpon him the office to reprehend him Do you speake this of base feare which Cowardes beare towards them that haue power ouer the body or of pious feare and reuerence which by right is due to Superiours which if we neglect we do against our Duty and offend God If you speake of the first kind of feare you faigne a difference betweene the Pope and the King where there is not any at all 43. For as the Popes Maiesty ought not to strike into our harts base and seruile feare which makes vs to neglect our dutyes so likewise we ought not to be in this manner affrighted by Kingly Maiesty Christ hauing giuen vs an expresse cōmandment not to feare them that kill the body but can do no hurt to the soule Luc. 16. And de facto as the King by the terrour of his Maiesty may fright men vniustly and make them not to discharge towards him the duty that they owe of correction so may the Pope also for else why ran you away Why fly you the Popes paynted Maiesty paynted Prisons paynted sires paynted torments You be not so farre besides your selfe so that this fearefullnes of the Kings Maiesty aboue the Popes is deuised without any ground speaking of base and slauish feare For this sort of feare as neither of their Maiestyes ought so either of their Maiestyes may strike into base minded mens harts You speake then if you speake to the purpose of pious reuerence and feare of Superiours due by right vnto them and therein you put the difference betwixt the Kings Maiesty and the Popes So you say that the Popes Maiesty ought not of right to be so feared but that Bishops may freely rebuke him but the Kinges Maiesty 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 haue a Propheticall and extraordinary commission to do it Whence it is consequent that none may without sinne tell Kings of their faultes that be not Prophtes 44. Now how vngodly and abiect this your new conceyte is may soone appeare by considering the arguments you bring to confirme it They are three contayned in your former words and deriued from three differences which you imagine betweene the Pope and the King The first is That the Popes Maiesty is counterfayte temporall faigned no Maiesty at al but the Maiesty of a terrene King is exceeding great tremenda to be dreaded and feared therfore the Popes Maiesty may and ought to be freely rebuked but the Kings Maiesty in no case not for any cause nor by any man that is not specially sent of God for that purpose This diuersity betwene terrene and spirituall authority you proue not And no meruayle you found it not out by reason but by reuelatiō of that spirit which is prince ouer men that mind earthly things Philip. c. 3. vers 18. whose belly is their God whose glory in their owne confusion By the same spirit was Luther moued 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 spirituall heauenly diuine golden This doctrine flesh and bloud reuealed to Luther which also moueth you to debase Priestly Maiesty vnder the feete of earthly In the palate of the ancient holy Bishops Priestly dignity had a more diuine sauour they had it in higher esteeme which they did so farre extoll aboue Royall as the heauen 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 subiect to our bench we likewise haue power and commaund yea power more excellent and eminent then yours is vnlesse it be reasonable that the spirit should yield homage to the flesh heauenly things giue place to earthly things Behold what an high conceit these pious Prelates did frame of their Pontificall power You to whome power to binde both in Heauen and Earth in respect of earthly power seemeth
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
do they concerne Who requires that doctrines questionable be admitted as articles of Faith before they be fully and sufficiently defined Who would haue any to be accomted Heretikes before the Church instructed by the holy Ghost hath-censured them We Catholikes hold the Primacy of the Roman Bishop as a doctrine of Faith the denyers therof who haue byn accursed in diuers generall Councells we detest as Heretikes This grieueth you so many Councells be not full because you the Pastour forsooke of the vniuersall Church haue not subscribed vnto them And in the 38. page you thunder againe without any bolt and giue vs idle prescripts Let vs say you hold different doctrines let vs be of contrary opinions till things be fully defined which are not yet fully defined but in the meane time let vs continue in vnity Do not make the schisme greater then it is Thus you idly spend pen inke and paper What doctrine do we demaund that you should beleeue which hath not byn established by the Decrees of general Coūcels Well saith Marcian the Emperour that they call in question and dare publikely dispute against that which is already iudged and rightly ordayned offer great wronge to the iudgmēt of the most Reuerend Synodes The doctrine which most you mislike to wit that the Pope is appoynted of God Head and Pastour of the whole Church the Orient and Occident hath defined in nine Generall Councells What fuller Councells can you desire Are you yet fully satisfied No but you puffe and go forward blowing still demanding fuller definitions till you come to conclude your Pamphlet with this sentence which to me seemes wholy deuoyd of any good sense Let vs driue away by the light of the truth Euangelicall without firme obstinacy the darkenes of errours and falsities 50. Secondly that you not only beate the ayre with idle words but also fight against your selfe denying in one place what in another you affirme these fiue 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 bookes of her aduersaries did euer displease you This practise say you not to be voyd of suspition as reason doth shew so did I euer Iudge Euer Antony did you neuer dislike the reading bookes that impugne the Roman doctrine did you neuer aboue measure detest it In the 4. page to proue that you tooke not your resolution to depart from vs by reading our aduersaries bookes thus you write I Religiously call God to witnesse that I did vehemently abhorre from the reading of the bookes that the Roman diligence had forbidden Which bookes if any Prelate addicted to the Roman Court hath detested then I by reason of vayne feares conceaued against this reading in my childhood did aboue 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 aduersaries bookes that her doctrine was weake and not able to ouerthrow her aduersaries arguments But in the 7. page you say the contrary to wit that the proper decrees doctrines of Rome were with true captiuity of your vnderstanding wholy imprinted and rooted in your mind How were they wholy imprinted in your mind if you euer supected them if you still imbraced them not without feare staggering 53. The third Contradiction You say in the 2. and 5. page That by going from Rome you incurre great losse of wealth and dignity And in the 25. page That vnder the Pope you had honorable dignities and commodities not to be contemned But in the page 22. you say that Bishops vnder the Pope that are not Temporall Lords and such a meere Bishop were you are scarse so much as seruantes of our Lord the Pope base contemptible oppressed troden vnder foote miserably subiect Now Antony make these things agree base seruitude and honorable dignity cōmodityes not to be contemned miserable subiection 54. The fourth contradiction In the 22. page you write That the Church vnder the Pope is no Church but a certaine Common-wealth vnder his Monarchy meerly temporall These wordes 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 Colleages and fellow-fellow-Bishops And againe page 39. you thus commaund the Catholike-Roman Bishops Offer your communion readily to all that still retayne their opinions against you yet so that falsityes be driuen away None can make that common with another which they haue not themselues 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 meerely and wholy a temporall Common-wealth what can it affoard to her friends but meere human peace and temporall communion 55. The fifth Cōtradiction In the 39. pag. you cōmand Bishops to restore peace and charity to all that professe Christ by the Creeds essentiall In these words you require no more then the profession of the Creeds essentiall but within three lines after this sentence followes Offer readily your cōmunion to all sauing their opinions yet driuing away falsityes Here you will haue them that communicate togeather to agree not only in the profession of your essentiall Creeds but also in the abnegation of falsities wherof you expresse neither the quality nor the number And yet also herein you agree not with your selfe for in the 36. page you praise S. Cyprian because he did cōmunicate with such as erred and whome he iudged to erre most grieuously Here you will haue errours to be tolerated and communion not to be broken for errours but in the former speach you allow not communion but with this condition that on both sides falsities be driuen away I demand of you Antony whether errours grieuous errours be not falsities If they be then how is communion to be giuen without reiecting of errours and yet not to be exhibited without driuing away falsities Here you shamfully contradict your selfe The Conclusion I will now end I haue shewed who you were before you fell and by what stepps and degrees you came to fall into the depth of Apostasy I haue also declared who now you are and into what a low gulfe of Hereticall Impiety you be plunged Why then may I not conclude and in few wordes foretell what will finally become of you laying vpon you the Censure of the Apostle 2. Timoth. c. 3.9 You shall not further proceed for your folly shall be manifest vnto almen You being thus discouered by this Suruey if you will not see your selfe yet Protestants wil easily see who you are and what great want of iudgment you haue bewrayed in your writings They will wonder that into so little a Pamphlet written in your owne defence