Linguistic DNA - Concept Modelling Demonstrator

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
spirit_n	faith_n	true_a	word_n	7,218	5	4.2741	3	false

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

what faith you would be you meane to frame such a profession of faith as might sute with diuers occasions times with sundry countries and sectes Wherein you do no new thing which your ancestors did not practise in S. Hieromes dayes They do saith he so temper their words they range them in such order they so mince the matter with aÌ„biguous speach that they make a confession both of our doctrine and of our aduersaries doctrine that in one sense taken their profession is Hereticall taken in another Catholike Neither hath this our age been without such kind of Prothei and Changelings nor without these Camelion-like confessions of faith which change their colour and sense according to time and place Such was the confession of Ausburge which to Charles the fift Emperour the first Fathers of your Ghospell presented The articles of which confession Philip Melancthon the Authour therof Hospin concordia discord in an Domi 1527. did of set purpose and studiously cloth with doubtfull wordes The reason of which his deed writing to Luther he yields saying that those articles were now and then to be changed and made to sute with occasions So it is your faiths be variable and monthly but the verity of our Lord lasteth for euer The third Gulfe Hypocrisy THE third Gulfe of Heretical naughtines is Hypocrisy Heretikes saith S. Lib. 5. de ciuit c. 8. Augustine be crafty people endued not with the spirit of wisedome but with the spirit of wily deceit wherewith their harts are accustomed to boyle and so trouble the quiet of Saintes And S. Hilary Lib. 5. de Trinitate Vpon defection from the faith saith he wayteth lying Hypocrisy so that they keep the shew of godlines in their words the truth wherof they haue cast out of their conscience But it is not easy within the compasse of the skinne of one Lambe so to shut vp a whole wolfe that no part of him be seen You fayne Piety Antony but you dissemble in such sort that by your owne wordes you may be detected to be counterfaire which I will make euident with fiue examples First in the second page you take vpoÌ„ you the testimony of a pure coÌ„science Our glory say you is the testimony of our conscience that in simplicity of hart in the syncerity of God not in carnall wisedome but in the grace of God I haue changed place Thus you appeale from the Iudgement of the Church to the Chancery of your secret Conscience you turne your selfe from publick knowledge to your owne priuity that is Confess lib. 10. saith S. Augustine from truth to falshood Shall I proue that you went away moued by the wisedome of the flesh out of care to sleep in a whole skinne ouer which you feared some punishment was imminent that had not this feare giuen you winges to fly away you might haue been still a Papist at this day in outward shew and haue adored those thinges which you now tearme Idolls In the 23. page Hatred against me say you was conceyued and harboured in their hartes at Rome who now had smelt out my labours in writing against her opinions for more then once by the Nuntius Apostolicus abiding in Venice was I warned hereof rebuked Therfore it was my best course to take the winges of the Done and fly into the wildernesse Behold how clearly you confesse that feare gaue you the winges wherewith you were carried away from vs feare I say not of the Romish Idolatry not feare to offend God or to fall into Hell but feare to feele the sharpenes of Roman seuerity feare lest the Republike would deliuer you vp or permit you to be taken and punished according to your desertes by the Inquisition 14. Secondly you make shew of great loue of crosses and of desire to suffer for Christ apparelling your affections in the words of S. Paul burning with diuine charity For my selfe with Paul I say it is a very small thing for me to be iudged of men let me be a foole for Christ let me be ignoble let me be buffeted and cursed let me endure persecutions let me be blasphemed let me be made the scum of the world an outcast and Anathema so only that I make satisfaction to Christ Thus you speake and forward you goe with the words of the Apostle seeming to long to suffer disgraces and torments for Christ But all is faygned for if persecution be your desire why runne you to a Countrey where you may rather persecute others then endure persecution your selfe Where you may securely rayle on the Pope blaspheme him curse him to the pit of hel as the outcast of the world and Anathema The motiue of this your running away you set downe in the 23. pag. What should I say you haue tarried longer in the midst of a peruerse and crooked Nation If I would haue taught and exercised the true Catholike doctrine I had hastened and brought vpon my head the most terrible Roman stormes and most foule tempests And is it so great a misery tody for Christ Antony doth death endured for the true Catholike doctrine seeme foule and hatefull in your eye it being honorable and pretious in the sight of God for the Pilot being in a storme to abandon his ship is foule and shamefull but for him to encounter with the tempest to venture life for ship and passengers is glorious You desire to be a Pilot you will needs gouerne the ship of the Church but to be in stormes and persecution to liue in perill of your life you cannot endure Verilie you dissemble Antony when you make shew of desire to suffer and little do you feele the affections of S. Paul whose wordes breathing forth a burning desire of Martyrdome you borrow for your self which be no more fit for your desire then is Hercules shoo for a Childes foote 15. Thirdly you make great demonstration of condoling with the Church and deploring the ruines she suffers at the handes of the Pope This griefe and sadnes say you in the 10. page did in wonderfull manner consume me and still day by day more and more consumes me Which wordes I could not read without smiling when I remember how your fall giueth euidence against this your pretended pining away for sorow In your whole body from top to toe there appeare not any signes of the mortification of Christ Iesus nor of any inward griefe either wasting your flesh or drying vp your bones When you write that you were in a consumption by reason of sadnes I wonder whether you smiled not your selfe Nor is this any new fiction but the common mantell of Heretikes Lib. 3. mor. ca. 19. which S. Gregory discouered longe since Heretikes saith he make shew to condole with the Church and with this sayre shew of loue do they bayte their bookes of deceyt You weep the teares of the Crocodile wherewith that rauenous beast moisteneth and maketh slippery the ground that when the passenger

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 ChristiaÌ„s 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 maÌ„ner Articles in themselues indifferent that were neuer yet in the Church sufficieÌ„tly 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

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 motioÌ„s 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 aÌ„cient 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 froÌ„ 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 amoÌ„gst 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

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 froÌ„ 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 coÌ„trouersies 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

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 CouÌ„cels 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 iudgmeÌ„t 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 coÌ„modityes 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-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 CoÌ„tradiction In the 39. pag. you coÌ„mand 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 coÌ„munion 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 coÌ„municate 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

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