Monsig. r fate voi. OR A DISCOVERY OF THE DALMATIAN APOSTATA, M. ANTONIUS DE DOMINIS, AND HIS BOOKS.  
By C.A. to his friend P.R. Student of the Laws in the Middle Temple.   elaborate fleur-de-lis Matth. 10 vers. 8. 
Gratis accepistis, gratis date.  
Permissu Superiorum, M.DC.XVII.   

TO THE READER.  
CHRISTIAN discreet Reader, by example of this Apostata, thou mayst perceive how easy a thing it is for any man, of the meanest capacity, to build many windmills and Castles in the air alone with himself: and how impossible to discover but one of them to the judgement of others, without inconveniences. For things not found in truth, fall of themselves and often oppress the builders: but howsoever, they cannot stand, if they be duly oppugned.  
I had compassion of this poor man's simplicity, reading the Book which he published for excuse of his flight, fraught with so many disadvantages against himself, which we should not have known, if he had been so wise as to have kept his own counsel. They are so many, as they would require a greater volume to handle them all at large: but some of the chiefest thou shalt find examined in this Treatise.  
And because we may expect the like workmanship from the same workman in the other ten Books which he promiseth, if he be not helped by others, better masters of Art then himself: to ease the labour of further censure hereafter, if he be so bold as to publish them; I have thought good to preoccupate the answer of whatsoever he hath already written, or his friends may say for him hereafter, under his name, upon the same subject: And to give thee at once, aforehand, sufficient principles of Catholic truth, wherewith, by thyself, thou mayst easily confute his errors, & without further help overthrow the fantastical Tower of Babel which he hath imagined. For the Level laid to a crooked work (without any more) discovereth what is out of order, as the Philosopher teacheth, Quod rectum est index sui & curui. And with this forewarning, I betake thee to our Saviour. This 10. of November 1617.   

THE TABLE OF THE Sections.  

SECTION I. The Bishop his first Reason turned against himself: And from thence are deduced three arguments, which do plainly prove, that he was deluded by the Devil. pag. 7.  
SECTION II. The three former Arguments, enforced by three other Circumstances. pag. 17.  
SECTION III. The Bishop his second Negative Argument is discussed. pag. 22.  
SECTION FOUR Of the Bishop his Affirmative proofs: and in particular of those things, that disposed his mind to make mutation of Religion. pag. 30.  
SECTION V The Bishop's Motives to change his Religion are discussed: and the arguments of the ten books he promised are all reduceth to one question alone, of the Pope's Supremacy. pag. 43.  
SECTION VI Concerning the Pope's Supremacy: The state of the question is proposed, and S. Peter's Supremacy is proved by Scripture. pag. 52.  
SECTION VII. The former Expositions of the two places aforesaid, together with S. Peter's Supremacy in dignity, doctrine, and goverement, are proved out of the testimonies of the ancient Fathers. pag. 58.  
SECTION VIII. The conclusion of the first point of this Controversy: which is also further confirmed by the Confession of the Protestants themselves. pag. 70.  
SECTION IX. The continuance of S. Peter's authority is proved by Scripture, and by the Fathers, and by the confession of many Protestants: and thereof is inferred the succession of the Pope to S. Peter. pag. 74.  
SECTION X. The Supremacy of the Pope and his succession to S. Peter, is proved by the titles of his supreme dignity, in the ancient Fathers; and by the four first general councils. pag. 78.  
SECTION XI. The Pope's Supremacy is proved out of the point of the infallibility of his doctrine, by the authorities of the ancient Fathers. pag. 87.  
SECTION XII. The Pope's Supremacy is proved by his being privileged from error in doctrine of Faith; out of the authorities of the Popes themselves. pag. 99  
SECTION XIII. The Pope's supremacy in judicial authority is proved out of the testimonies of the Pope's theselus. p. 104  
SECTION XIIII. The Pope's Supremacy is proved by the ancient, and continual practice thereof, in the Catholic Church. pag. 107.  
SECTION XV. The Conclusion of this discourse, of the Pope's Supremacy. pag. 115.  
SECTION XVI. The absurd and pernicious grounds of the Bishops ten Books, and his Christian Commonwealth, are further discovered, and confuted. pag. 119.  
SECTION XVII. The substance of the Bishops ten books being thus confuted, the main paint of this other Book, which he maketh the ground of his Conversion, That the doctrine of the Protestants differeth little or nothing from the doctrine of the ancient Fathers, is disproved, by sundry general reasons, and by the Fathers themselves, condemning the Protestants opinions for no less than Heresies. pag. 130.  
SECTION XVIII. The dissent of the Protestant's from the Fathers, is proved out of the Protestants themselves, condemning the Fathers. pag. 141.  
SECTION XIX. That the Protestants descent very much from the doctrine of the Church, is proved out of the Protestant's themselves, condemning one another. pag. 145.  
SECTION XX. The conclusion of this Tract, concerning the Bishop's motives, by occasion whereof the nature of a Motive is declared; & the first Catholic motive, of the holiness, & sanctity of Catholic doctrine is propounded. p. 152.  
SECTION XXI. The former motive is confirmed: and by occasion thereof the necessity of keeping the commandments to obtain Salvation, is declared. pag. 164.  
SECTION XXII. The force of the second Motive signified by the word Catholic, in the Creed of the Apostles, is declared. pag. 176.  
SECTION XXIII. The force of the former Motive, is further declared, out of the authorities of S. Augustine, and out of the effect, of the contrary doctrine. pag. 181.  
SECTION XXIIII Four other particular motives, of the Conversion of Nations, of the Miracles of the Martyrdoms, and of the union of the members of the Catholic Church, are briefly propounded. pag. 194.  
SECTION XXV. Of the authority of the Catholic Church in general. pag. 202.  
SECTION XXVI. The same authority, and the grounds of Christian Faith are further declared. pag. 217.  
SECTION XXVII. Wherein two motives, that is to say, Fear of danger, and the Instigation of a certain spirit, which induced the Bishop to change the place of his abode, are propounded, and examined. pag. 232.  
SECTION XXVIII. Wherein the Bishop his zeal, and desire to try which is the last Motive, that induced him to forsake his Country, is discussed. pag. 240.  
SECTION XXIX. The first objection of the Bishop against himself, is discussed: Wherein he affirmeth, That albeit the King ought to be feared, and may not be reprehended: yet the Pope is not to be feared pag. 247.  
SECTION XXX. Of Schism, which is the last objection of the Bishop against himself, wherein he is proved to be not only a Schismatic, but also a manifest heretic. p. 253.  
SECTION XXXI. Wherein is showed, that the authority and example of S. Cyprian, alleged by the Bishop against the Pope, overthroweth the principal grounds of the Protestant Religion pag. 259.  
SECTION XXXII. Wherein is declared how the Bishop, in all a●ging the example of S. Cyprian, and S. Stephen, falsifieth the truth of the story against himself, p. 264.  
SECTION XXXIII. Wherein the Bishop is manifestly convinced of Schism, out of the Authority, and example of S. Cyprian alleged by himself: and the same authority, for as much as it seemeth to concern the Pope, is sufficiently answered. pag. 269.  
SECTION XXXIIII. Many testimonies & plain places are produced out of S. Cyprian, whereby the Bishop is evidently convinced, both of Schism & Heresy p. 274.  
SECTION XXXV. The conclusion of the Bishop's book, together with a short Conclusion of the whole Treatise. p. 277.    

THE DALMATIAN BISHOP DISCOVERED.  By C. A. to his Friend P. R. Student of the Laws in the Middle Temple. 
WORTHY SIR,  
I have received your Letter, 
The Occasion of this Treatise.  together with a little Latin Book, or rather a Preface to our fugitive Bishop dated at Venice, & printed in London. In my mind you willbe able to make no other use of him, but only to show him for a time up and down the streets: and after that, he may serve you for a stolen to publish more Books in his name. For giving him his diet, and some other small contentment, you may do with him what you please. In which respect, I think he may be fitly surnamed Monsignor fate voi: whereof every one that hath been in Italy may be able to give you the reason, by recounting unto you the Original story of this application. But if you suffer him to write himself, or that the Book he promiseth, come forth as it came from him; though it were as big as the horse of Troy, containing in it an innumerable number of our errors, besides the Confutation of them, as he pretendeth: and though it were longer a making, 
Pag. 4.14.21.  than the war of Tray endured, as himself confesseth: yet in my opinion, as he hath shamed himself already, by leaving his Country; so will he shame you also by his coming thither. Which I am bold to say, because in this his first piece, which he hath exposed to your view like a green Bush, for the sale of his new wine, every body may easily see the Devil sitting. And in those few degrees, which he maketh of the course of his Conversion, he discovereth so many vices, that it cannot be denied, the way he took could no more bring him to the knowledge of the truth, than the fall of Lucifer could end in heaven. Which, to give you some taste of the man's wine, and some knowledge of that which hereafter may be expected from him, I will take the pains to show unto you, out of his own words, and out of the several passages of the book you sent me, which for this time I will suppose to be his own, without any addition or alteration, by such a special privilege, as now a days is not usually given or permitted in that Kingdom.  
His meaning therefore, and scope therein, is only to prove (as he professeth) that his sudden flight from Venice, which he calleth his Profection, 
The argument of the Bishop's book.  and change of place in going for England, was undoubtedly the vocation of Almighty God: intending by this discourse to prevent, in time, those storms of false imputations (as he saith) that are like to come upon him: Not that he feareth any thing (if ye will believe him) but lest it might hinder the fruit of good edification in some, and occasion some others to take scandal thereat. Wherefore he is now pleased to reveal the Secrets of his Counsels, and writeth this book to justify the same; and to make it so manifest unto the world that God himself was the Author of it, as that no indifferent Reader shallbe able to doubt thereof; and they that will presume to write against it, being so fully answered before hand, shallbe wholly confounded by this Apology.  
The old Proverb saith, it is good to expect the lame Post, and the last news are ever truest. In the mean time, the Bishop excusing himself before he be accused, which is an ill sign; & setting that good face upon the matter which you have seen; and knowing, as he saith, that we ought not to believe every spirit, but that spirits must be tried according to S. john; he putteth himself to the trial of his spirit, 
1. joan. 4.  and seemeth to prove his Vocation and Profection to have proceeded from the Spirit of God. First Negatively, because it could not proceed from any other. And secondly Affirmatively, by some other reason. His Negative proofs are two. The first beginneth in his probationibus pag. 4. and endeth with Curergo pag. 5. And briefly it is this in effect. Continuing in this probation and trial of spirit full ten years together, I never advised nor spoke with any mortal man about it; nor ever read any Author against the Roman doctrine, whom I detested all that while (supra modum) above measure: and therefore this change of mind never came from man. But on the other side during all this long space of time, I governed my thoughts, by those rules of spirit, which the holy Ghost hath set down in Scripture, and by the Fathers: Therefore I have no cause to suspect it came from an evil spirit: And therefore it came from the spirit of God. I will not stand to show the insufficiency of the consequence. But I would have you begin to observe, how contrary to that which he pretended, he seemeth now altogether to neglect his Reader, who should have been edified: and as you will perceive more plainly anon, he laboureth as it were to satify himself: And which is a strange thing, seemeth to have published a Book to persuade himself alone of the truth of the matter. Mark therefore, I beseech you, how with this first argument of his, consisting of 2. parts as he sets it down, he so concludeth, as he leaveth his Reader altogether a stranger to the truth of either. For who knoweth but himself with whom he spoke, what he read, and what rules he observed? And if the rest of his proofs be such as these, surely in my opinion, it had been better for him, that men should have trusted him still, with their courteous construction of the cause of his coming, rather than by means of this Book, first to bring the matter in question, and afterwards for justification thereof to take up in great, all that he saith, upon the courtesy of his Readers credit: and to set the truth of this whole book upon his score of Trust. But especially in the latter part of his argument he was much to blame; wherein he proveth that his change proceeded from the spirit of God, because he observed those rules for the trial of spirit which the holy Ghost hath left in Scripture. For if his proof be not all one, it is at the lest no less uncertain than the thing he proveth even to himself, as every Reader may easily perceive. And therefore to persuade his friends, that he himself at the least is well persuaded of it, he should have declared, what rules of Scripture they were that he observed, which perchance would have troubled him more, than his great book with the 10. horns, which was no less than 10. whole years a making. But this man, having lost his credit at home, and being new come into a strange Country, taketh up all upon trust without pawn, or surety; which is another point wherein he also resembleth Monsignor fate voi. And in the end withal his borrowing like unto his predecessor, he may chance, though in another kind, to be well beaten for his labour.  
And now I might here dispute, how improbable the story is which he telleth, and how gross the invention which he seeketh to put upon you; That having no knowledge of your doctrine either by Speech, or Reading any of your books, he should fall just upon your Parlamentall Religion. For first both Geneva, and Saxony were in his way; and supposing that the English Angels might have more power with him, than the poor Guardian spirits of those other Countries. Secondly, I might object his vehement suspicion (whereof he speaketh pag. 8.) That Catholic Authors did not faithfully deliver the opinions of the Protestants against whom they wrote: Which if it be true, no man can tell, how possibly he should know, what points they held, either in England, or in any other Country against the Church of Rome. Whereof it would follow, that at his coming from Venice, he could only be persuaded, that the Roman Religion was false, and that all other were sufficiently true; and that thereupon he resolved to carry his sheres with him, and to cut out his Religion, according to the fashion of the Country where he came. In the mean time forsaking his former faith, which though never so white, his own pride and malice against the Pope made him think to be black, and bedecking himself with the particoloured feathers of all other modern Religions, to be the better welcome in all places; 
Pag. 15.  we shall pluck him anon like Esop's crow, and show him to be naked without any religion at all; as you will see hereafter. But for the present, letting his strange conversion pass for a Protestant Miracle, that which I lay hold on at this time, and whereupon I must insist a little, before I go any further, is the first part of his Argument, wherein he calleth God and his conscience to witness; That the persuasion of no mortal man, of any sort, came ever to his eaveses, which might move him to this determination; That no man at any time, did ever invite him to it; That he used the counsel of none at all, nor ever conferred or spoke with any man about it; 
Pag. 4.  That he never read any Protestant book; And that if any Roman Prelate detested such books, he detested them above measure. For if this be true, then, say I, that hereof it will evidently follow, that he was deluded by the Devil, and was not directed by the spirit of God, as he pretendeth. And so without any more ado, as our Saviour said of the wicked servant, Out of his own mouth you may condemn him. For the first part of his argument overthroweth not only the second, but also the principal conclusion of his whole book, and showeth that the alteration he hath made, could not proceed from God. Which now I will prove unto you by three arguments, very plain, and in my opinion most convincing.  

SECTION I. The Bishop his first Reason turned against himself: And from thence are deduced three arguments, which do plainly prove, that he was deluded by the Devil.  
BUT first you must note, that being in Venice, if he had listed to confer, he could not have wanted sufficient means, and choice of men, with whom he might have treated most securely. For besides all Catholic Divines, with whom he might have dealt in Confession, and under the seal of secrecy, there were others enough of his own hair, both Italians and strangers, and some also of our own Nation, Qui se putant aliquid esse, by whose acquaintance also, he might have procured books of all your Authors, out of Germany, France, and England. And perchance in those declining parts, under the State of Venice, there be too many of such books already. Supposing therefore (which cannot be denied) that he might easily have gotten both men and books, if he would (as they say) but have wished for them; out of his own mouth against himself, and against the spirit that brought him thither, I reason thus:  
The spirit of God is the spirit of wisdom, in which respect Goodness in Scripture is termed the Wisdom of God, as Vice on the contrary is called Folly: And therefore such as are governed by the spirit of God, 
Prou. 8.12.  are governed by wisdom, and by the rules of wisdom set down in Scripture. But Wisdom dwelleth in Counsel, according whereunto it was prophesied of our Saviour, who is the wisdom of his Father, 
Esa. 9.6.  that his name should be called Admirable, Counsellor, 
Esa. 11.2.  and that the Spirit of Counsel should rest upon him; with which agreeth that which he said, where two, or three be gathered together in my name, I am there in the midst of them. 
Matth. 18.20.  And who knoweth not, that one of the principal gifts of his Holy Spirit is called Donum Consilij? Which is nothing else, but a certain effect of his grace in the hearts of all his children, whereby they are aptly disposed to receive spiritual advice, and wholesome counsel. Whereof it followeth, that the Bishop, who so much despised all kind of counsel, in this his probation of spirit, could not be governed by the spirit of God, nor by the rules of wisdom set down in Scripture. For further proof whereof you may remember, how in the books of Wisdom, there is nothing more recommended unto us, 
Prou. 2.12.  then to order our affairs by counsel. Counsel shall keep thee, that thou mayst be delivered from the evil way, and from the man that speaketh perversely: That is to say, from the way of perdition, and from the Devil; from whom the Bishop admitting no counsel, had no means to be delivered. Again; 
Eccles. 38.27.  Confer thy business with thy friend. My Son, do nothing without counsel, and of thy doing thou shalt never repent thee. Which the Bishop in this weighty business of his soul not foreseing, may be sure that the scourge of repentance will follow after him. 
Prou. 15.22.  Again: Where there is no counsel, there is distraction, or dissipation of thoughts: But where there are many counsellors, cogitations are confirmed. Now the thoughts of the Bishop in this case, wanting counsellors to confirm them, could therefore tend to no other end, but only to that dissipation & division, which is found in Heresy. Many more places there be which you know full well, 
Prou. 20.12.  and therefore it shall suffice me to allege the least part. Hast thou seen a man wise in his own conceit? 
Prou. 28.26.17.12.  There is more hope of a fool then of him. He that confideth in his own heart: (that is to say, adviseth with himself in secret) is a fool, but he that walketh wisely shallbe saved. 
Prou. 12.15.  The way of a fool is right in his own eyes, but the wise man heareth counsel. Which places I will in modesty forbear to apply to the Bishop in particular; only it shall suffice me, to have produced sentence of judgement against him, from the mouth of Solomon. Wherefore I will leave it unto the same spirit to be the executioner that was his deceiver; which I pray God he may foresee and prevent. But by this it appeareth sufficiently, that he hath not followed those rules of discerning spirits, which with a little humility he might have learned in Scripture. And therefore, where he doth ask, why he should suspect that he was carried away, or misled with a wicked spirit? I answer, that only because he is misled, he doth not see it.  
And now, because Pride is nothing else, but a vice of the mind, whereby one presumeth of himself more than he ought, and magnifying himself despiseth others; and that the greatest Pride of all, consisteth in an overwening conceit of ones own understanding, proper wit, and private judgement; therefore the Bishop in his own words, condemneth himself deeply of the sin of pride; which as it is the root of other vices in general, so hath it ever been the very Mother, and Dam of Heresy in particular. For besides the impertinent narrations of his learned Lectures, and laborious life among the jesuits: of his advancement to be made a Bishop, an Archbishop, & Primate of 2. strange Kingdoms: of his Ecclesiastical Common wealth, which he painteth out in many pages of his Pamphet (wherein he thinketh to excel all other Protestant writers, whom he vouchsafeth not the reading, and which he hopeth, like another Leutathan, shall be able to drink up jordan, and to overthrow the Pope's Supremacy:) Of his pretence to be sent from God to judge, to reform, and to reunite the christian world. I say, besides all this, which cometh in, little to the purpose, and whereby he seemeth to sound a triumph before the victory; to let pass likewise how finally he likeneth himself to Abraham, in leaving at the voice of God, his house, his parentage, and his country: Wherein he would give us to understand, that as Abraham prevented with his heroical act, that excellent saying of the heathen, Sequere Deum; so he in this our age, hath notably revived the same: Forsaking Dalmatia his noble Country, to live here in England amongst barbarous people, for so I must needs understand him page 27. where he confideth, that as God rewarded Abraham with the preservation of the Chastity of his beautiful wife in the hands of Pharaoh: so also he will preserve the beauty of his good name untouched and unspotted, even in the hands of barbarous people, to edidifie them, and not to suffer them to be scandalised thereby. To omit all this, and likewise to let pass, how familiarly he compareth himself with S. Paul, in his former zeal against the true religion (as he saith:) in the manner of his conversion miraculously effected: in receiving his Gospel, as he would have it seem not from man, but immediately from God: in being an universal Apostle, as he pretendeth, and sent to preach to all Nations: And lastly, in that high degree of Charity, whereby he offereth himself to be made anathema for his brethren, which the Fathers so much admired, but could not imitate: permitting I say all these impertinent insinuations of his own excellency, which for the most part are brought in by head & shoulders, and serve nothing to the purpose; I come to the point which I have in hand. Wherein let any man be judge, whether it were not a strange kind of arrogancy, and exorbitant Pride in him, that wavering in his Faith for more than ten years' space, and all that while studying controversies, and intending to turn Protetestant, as he did, he never vouchsafed to read any one Protestant author, or to confer with any mortal man about it.  
Wherefore having made his own pride so manifest, and notorious to all the world, I frame my second argument against the spirit that moved him to change Religion in this manner. The spirit that giveth true faith, is the spirit of Humility. Which is testified by our Saviour, where he saith: unless you become little children, 
Matt. 18.3. Gal. 4.1.  who differ nothing from servants, but are under masters, and tutors (according to S. Paul) you shall not enter into the kingdom of heaven. 
1. Cor. 3.18.  And to the same purpose S. Paul doth also admonish, that if any man think himself wise, he should become a fool, that he might be made wise. And again, not to pretend the knowledge of high things, 
Rom. 11.20.12.16.  for the which others might admire us, but to agree and confer with the humble, forbidding us also, to be wise in our own conceit. But the spirit that moved the Bishop to change his religion, was no spirit of Humility, as hath by a showed; nor regenerated him to become like a child, subjecting himself to others, as to new spiritual parents: nor advised him to confess his own ignorance that he might be made wise: nor brought him to confer with humble men, & simple people for his instruction. Therefore the spirit that moved the Bishop to turn his Faith and change religion, could not be the spirit of God.  
Which Argument, to make the matter more evident, may be framed in this manner. The spirit of pride, not permitting a man to subject his understanding to he taught by others, is the spirit of Heresy: And the reason is, because Faith is the knowledge of those things, which do far surpass all human understanding; and therefore before we come to believe, we must acknowledge our own ignorance, and captivate our own judgement, submitting the same, to obey those that are appointed to instruct us. For which reason our Saviour told the jews that they could not believe, because they sought glory one of another: That is to say, 
joan. 5.44.  because desiring the chief praise of knowledge above others, they could not submit themselves to believe another. 
1. Cor. 8.1.2.  And S. Paul having said; that scientia inflat, addeth thereunto, that if any man think he knoweth something (as from himself without a teacher) be hath not yet understood how he ought to know: That is to say, he hath not yet learned, which is the way to come to knowledge. And therefore else where describing an Heretic, he affirmeth that he is proud and knoweth nothing: meaning that he knew nothing, 
1. Tim. 6.4.  because he was proud So that you see, in what sense it may be truly said, that the spirit of Pride is the spirit of Heresy. And as it blindeth the understanding, and withholdeth the same from confessing his own ignorance, and from submitting itself to believe God's word, as it is taught by others: so it exposeth and putteth men forth to teach, and to make profession of that which they never learned. 
1. Tim. 1.17.  They will be Doctors of the law (saith S. Paul) neither understanding what they say; nor whereof they affirm. In which sense one said very well of Heretics, that 
(a) Fulbertus Carnotensis Epist. 1.  while they refuse to become disciples or scholars of the truth, they make themselves the masters of error. And that which Optatus wrote of Victor may be also affirmed of other Heretics, 
(b) Opt. l. 1.  That they are sons without fathers, soldiers without captains, disciples without masters etc. Because they do not acknowledge that any have the authority to bring them up, to lead, and instruct them in such manner, as that they are bound to obey and believe them.  
No marvel therefore, that the Bishop seeming unto himself to be a man of so great and perfect understanding, as not to need the help of others, could not penetrate the divine mysteries contained in Scripture. For Almighty God is so far from revealing to such as are proud the secrets of his grace, that he is plainly said to oppose himself against them. 
jac. 4.6.  And our Saviour thanketh his Father for concealing his secrets from them: 
Luc. 10.21.  I thank thee Father (saith he) that thou hast hidden these things from the wise and prudent (in their one conceit) and hast revealed them to little ones (such as willbe content to be instructed.) Yea though his first coming were in all mercy: 
joan. 9.39.40, 41.  yet against such kind of persons, he affirmeth that he came to judgement, saying: I came into this world to do judgement, that such as see not (confessing their own ignorance) might see and understand: and that those who see (presuming upon their own private understanding) might be made blind with their own folly. And when the jews asked him thereupon, whether they were blind, or no, he answered unto them: If you were blind (acknowledging your own blindness) you should have no sin, because your blindness should have been forgiven you. 
Apoc. 3.17  But now saying that you see, (not acknowledging him that he sent to teach you) your sin remaineth.  
By all which it is more than manifest, That the spirit of Pride, blinding a man's judgement from penetrating the sense of Scripture, and imboldning him like another Bayard to expound the same to others, is most properly the spirit of heresy. But now it cannot be denied, that the Fairy which led away your Bishop was the spirit of pride, as appeareth by those effects which it produced in him, and especially in telling him, that he was rich, and needed no body to assist him, making him appear so prudent, circumspect, and all sufficient in his own conceit; as that he needed not the advice of any, persuading him to write books of those things, which no mortal man had ever taught him, and to profess himself an universal Doctor, sent from God to teach the world; having never been any man's Scholar from whom he might receive his doctrine; Therefore the spirit that moved him hereunto, could be no other than the spirit of heresy. Whereby you see, that the vain man, did not try his spirit by the rules of Scripture, as he ought to have done, but that he believed his spirit before he tried him; & suffered himself very easily to be deluded by him. And thus much of my second Argument, taken out of himself against himself; and out of his own words, against his own conclusion. From whence, I also draw my third, and last argument, and briefly thus I propound it:  
The spirit of true Faith is never given but by means of a Preacher or Teacher, 
Rom. 10.14.  which is all one. And therefore according to S. Paul, no man can truly believe without a lawful Preacher, because preaching is the means which God hath ordained to convert those that shallbe saved. And so we read, that (to show the necessity thereof) S. Paul himself being converted by Christ, who appeared to him in his way to Damascus, was sent for his further instruction to Ananias. 
Act. 9.6.  Rise (saith the text) and go into the City, and it shallbe told thee what thou oughtest to do. And the Centurion of the Italian Band, albeit he deserved that an Angel should appear unto him: 
Act. 10.1.3.5.  yet he was commanded to send for such a man in such a house, in such a City, which man should tell him what he ought to do. So likewise the Eunuch of Queen Candaces, 
Act. 8.27. etc.  could not be converted without a Preacher, because Almighty God being a lover of order, would in no case dispense or break this ordinance of his own Decree. And therefore S. Philip was sent to instruct this potent Eunuch, although he were as it seemeth very wise and very virtuous, and wanted neither a Bible (which he had in his Coach with him) nor Gods holy Angel to assist him. Who when S. Philip had done his office rapuit eum (saith the text) carried him suddenly out of sight, thereby to confirm the Eunuch so much the more, in that faith which he had received.  
But this new Ghospeller as himself boasteth, never conferred with any mortal man, nor never read any Author of this his new Religion, before he was fully resolved to be a perfect English Protestant; from whence it may also be inferred, that he never came in the air, nor that any body else was miraculously transported thither to instruct him, lest any man should imagine the contrary. And therefore it is most certain, that he could never receive the spirit of true faith, which cometh only by a lawful Preacher: and that he did not observe the rules set down for the receiving of it, in holy Scripture, which is against the true trial of spirits, that he pretendeth: and which, though he would make you believe yet he never proveth, and his own words, as I have showed by 3. most manifest, and most convincing reasons, do evidently disprove him.   

SECTION II. The three former Arguments enforced by three other Circumstances.  
WHICH three Arguments have the more force against him, in respect of three other circumstances, very worthy your good consideration. For first, having been so long a Religion's man as he reporteth, he must needs have learned, that there is no vice whereby the Devil taketh such hold to draw a man headlong on, and to bring him perforce to everlasting ruin, as by persuading him to neglect the counsel of others, and to confide in his own wit and private understanding. The Devil is fitly compared to a dishonest lover, who, as long as the maiden or matron whom he soliciteth is content to keep his counsel, so long he pursueth his wicked purpose. But if once he understand, that she doth communicate the matter with her Father or Husband, he presently knows his suit is could; and fearing a worse matter, he not only forbeareth to molest her, but also avoideth her sight, and flieth her company. When a doubtful thought of good or evil, ariseth in our mind, if we neglect to take advice, and contemn spiritual counsel, it is an evident sign, that our Ghostly enemy either hath already, or that he will deceive us very shortly. For the suggestions of the Devil have force, and power so long upon us, as we cover, and hide them within us. On the other side, no sooner are those commotions, and imbroylements discovered wherewith the Devil laboureth to ensnare us: but being ashamed of his own works, like a serpent brought to that light which he cannot endure, he flieth out of his den wherein he lurked, and is forced to seek another habitation. For confirmation whereof, I have hard it observed often times by very many, both Catholics and Protestants, that more are brought to mischrefe, & compelled to murder themselves in England, by the instigation of the Devil then in all Christendom besides that is Catholic, put together: Because say they in other Catholic Countries, there be many always ready and daily exposed in their Churches, unto whom such, as find themselves in great anguish and affliction of mind, may open their hearts under seal of confession, with as much secrecy, and security as they can desire. Whereas in England, there being none unto whom men in such cases are accustomed to have recourse, their affliction boileth more and more within them, upon the fire which the Devil increaseth, until at last they be enforced (like the swine of the Gerasens) to cast themselves headlong down into the sea, 
Mat. 8.32.  of desperation. Which observation of theirs seemeth to be grounded not only upon experience, but also to stand with great reason. For God and Nature hath so ordained, that not only for the wants of our bodies, but also for our necessities and vexations of mind, we should crave the help and assistance one of another; to the end that by this means, we might be the more obliged to keep respective company, association and mutual love together. For as a vehement burning fever is no way to be cured but with opening a vain, whereat the infected blood having vent, may carry away with it the putrefied matter that did molest the body: so, against any strong temptation or affliction of the mind, there is no remedy more secure, then to open the heart unto a spiritual friend, whereby, our unquiet Cogitations breaking forth, they leave our mind cased of those raging passions, that did before molest our soul. And therefore our Saviour out of his infinite Wisdom and goodness towards us, hath so recommended unto us the uttering of our griefs, and the manifestation of our conscience unto others, that he hath given his benediction, with the effects of unspeakable grace unto it; whereby he hath also made it a Sacrament, 
Mat. 18.18.  enjoining all men that will have Absolution of their sins at his hands, to the Religious use and practise of it. And further he gave advice to such as would be perfect: That selling all they had and giving it to the poor, and taking up their Cross, they should follow him, renouncing their own wills, in perfect obedience to those whom he should send to direct them. Whereby, obyeing their Superior, they obeyed him; & might be sure by this means, that the Devil himself should not deceive them. Wherefore the Bishop having been a Religious man, and having understood the necessity of this doctrine, and the conformity thereof to the light both of Grace and Nature, and having tied himself by vow to the practice of it; in rejecting and contemning the same, he hath offended most grievously, not only against his Vow, but also against the rule of Faith: and which is worst of all, against the light of Nature, and common sense of human Understanding.  
The second circumstance that did aggravate his Fault is this; that he knew right well the business he had in hand to be full of danger, both temporal and eternal; and also to surpass the deepest reach of the wit of man. And therefore he might also have known that the holy Scripture could never be well expounded by any particular Sense, or private interpretation. All which respects did oblige him so much the more to read other men's opinions, and to confer with others. For all heresies are grounded, though falsely, upon the Scripture: and all Heretics deceased are justly damned, for having confided over much in their own private judgement, the suggestions whereof they beheved undoubtedly to be the meaning of the holy Ghost, in their false exposuions which they framed to themselves of Holy Scripture.  
Thirdly, his Fault is much more augmented, because as himself confesseth, he never knew what the Protestants held. For he saith as you have heard, that he never spoke with any of them: that he detested to read their books: and that he doubted most vehemently, that the Catholic Doctors did not deliver faithfully the Protestants opinions. Wherefore in all these circumstances, not to learn, not to consult, not to read, not to confer, not to ask one question, in a business which he debated with himself for the space of ten years, so important as is the matter of Religion, so obscure, so dangerous, and whereof he was ignorant by his own confession: and therewith all to forsake his Country, and to make profession of a Religion which he knew not, contrary to that which he had taught unto more than two whole Kingdoms for so many years together; beside too much Folly and madness, showeth a mind no less proud and arrogant, and confident in his own wit, then is fit for the spirit of he●esy, and for the chair of Satan; exalting his seat above the stars of God; that is to say, above all other spiritual and learned men; and setting himself down upon the mount of the Teslamons' (old and new) in the side of the North. 
Esa. 14.13.  What though the English were no better then Barbarous people, in the sight of this Sclave? Yet I can see no reason, why being in his case, he should then have scorned their Counsel, more than now he contemmeth their money, their meat, and their company. And if all the Tramontani, by this man's Logic, were to be put in the same predicament of Barbarism with the English Nation: yet, he neither wanted Ven●tians, nor Dalmatians nor Italians, both catholics, Protestants, and neuter, with whom he might have dolt in this important affair. What though he be not sicut ceteri hominum, but one that hath read Logic among the jesuits, a Primate of two strange Kingdoms, to be compared with Abraham, and with S. Paul? What of all this? is he therefore in so high estate, as that he should debase and discredit himself by admitting any little instruction, advice, or counsel, and that in a matter whereof he is ignorant? being to go into a strange Country, would he not ask the way? being to sail, and not knowing the are of navigation, would he not care for a Pilot? Much more madness is it, to choose a Religion which he knows not, and not to take advice, nor to ask so much as one question about it.  
And thus much concerning his first Argument. Wherein you see, how in despite of the spirit that brought him thither; it hath pleased God for the good of others, that his own tale should betray him, and that his own mouth should give sentence against him.   

SECTION III. The Bishop his second Negative Argument is discussed.  
NOw therefore let us come to examine his second negative Argument, which beginneth, A qua me illud. page 5. and endeth with, Non igitur. The substance whereof is this. I protest before God that I did never respect any worldly end, and therefore no evil spirit could deceive me. Which consequence, he goeth about to prove in this manner. I did not seek any ecclesiastical dignity, being then a Primate, and might easily have gotten more preferment, both in Rome (but that I abhorred the manners of that Court) and also in Venice, where my 
* In betraying of the Scocchis.  deserts were great. Nor did I respect any tomporall means, possessing sufficient for a moderate mind, which I have always carried, God be thanked for it. But in this my change I have for saken, both honour and goods, and therefore no worldly and, no unbridled affection no temporal necessity, no soday ne event or sharp misfortune, which are wont to carry men away, did compel me to leave my country. But what it was, without fraud or deceit, I will tell you sincerely. Thus he in effect.  
In which discourse, as in his former Argument, so here, I would have you observe, that he taketh up all upon trust, and giveth no other security, but only his bare word, to content the Reader. For my part, I do verily think that he was once a Primate, but yet I must needs say, that boasting & craking of his own worth in every lease, saying much and proving nothing, he resembleth more than a little such a counterfaire Prelate as Monsignor fate not is supposed to be. For who was ever in his conscience to see the truth of what he protesteth? Who knoweth what dignity he might have had in the Court of Rome? What his merits were in Venice, what wealth, what moderate mind he had, and what he hath lost by his coming thither? Which particulars before I go any further, I think good to touch a little, as I pass along.  
And first to omit that he knoweth not himself, and that he must needs be ignorant of his own conscience, being so much blinded, and so strongly deluded by the deceiver himself, as I have proved, and therefore, that in no case he should be trusted: letting this pass, I say, it is most ridiculous which he saith; that he estranged himself from Rome, because he ever abhorred the manners of that court. For first there have lived in his time as many worthy Popes, and Cardinals in the court of Rome, as have flourished in many aget before them. For there have reigned Popes, Paulus 5. Clemens 8. Si●●●● 5 Gregorius 14. Gregorius 13. Pius 5. Pius 4. Paulus 4. and others. All which, although some of their names are not very grateful to our Kingdom, yet are most renowned for their virtues in all Christian countries. And as for Cardinals, there hath lived famous Horromaeus, who since his death was canonised for a Saint, Paliottus, Caraffa, Baronius, Tarugius, most exemplar for their pastoral life, and for the rare sanctity of their domeanour. To speak nothing of Bellarmine, the mirror of Christendom at this day, Sfondratus, de Monte, Borromaus, Peronius, Roofacautius, and others now alive. Besides a great many more of his time, not to be accounted inferior to these, as Comus, Verona, Moronius, Sanseverinus, Sirlettus, Toletus, Alanus, Alciatus, Hosius, Mellinus, Aragonius, Ara-calius, and others too many to be named, men most famous to the better part of the world, for their learning piety, wisdom and splendour in all kind of virtue. All which notable men, were so far from the abhorring of the Court of Rome, or taking any hurt thereby, that they increased the spiritual Talents which they brought with them, and arrived to the fullness of their perfection, by frequenting the same, and living in it. And to speak of them all in general at this day, their Courts are marvelously well governed, and cannot be touched with any crime of apparent scandal, which may easily be belequed by all that please to consider their great occupations, which exclude idleness, the mother of all corruption of manners in Princes houses. For the Cardinals in Rome are not only the protectors of Colleges, Religiour Ordere, and whole Nations, which doth cost them much lubour, but have also the government of the temporal estate, in the Pope's possession, and of the whole Church of God under his Holiness: and are therefore divided into many Congregations, to he are, and examine, and refer to the Pope, and afterward to determine of all kind of business. And besides this, to say nothing of their Visitations, as well of one another, as also of the Ambassadors which come thither from all Catholic Countries, according as Civility Charity, and the custom of that place requireth. They cannot omit to frequent the consistories, and the solemnities of the Pope's chapel, places of devotion, of Stations, of the prayer of 40 hours, of sermons, of the meetings of learned men, and of disputations; to all which they are daily invited. And as for women, who joined with idleness are the 2. capital heads of all scandal and disorder in Princes palaces, their Courts are so free from them, that their own kinswomen do not lodge in their houses; nor do women at any time resort to their palaces, but upon special business, accompanied with their husbands, or other near kinsmen, which also is done very seldom. Their families for the most part, confesselland communicate once a month. There is no disorder of gaming for much money, no excess in drinking, no riot, no mortal quarrels, nor open contention to be noted in their houses. But the ●●desty, civility, and good government of their courtiers, and servants, in apparel, speech, and exterior behaviour is such, as it giveth great edification to all stranges resorting thither. For proof where coft I might appeal to the report of many English Gentleman, who on my knowledge having obtained the means to see it, have admirred at it In so much as without disgrace of other Princes any man may justly affirm, that there is no count in Christendom, which for virtue, piety, & civility may be compared with it.  
And therefore, in that the absurd niceness of this Dalmatian, abhorred the Court of Rome, it doth not argue any evil in the place, but disconereth a corrupt stomach in him, who (like the prodigal child when he was at worst) loathing the bread of his Father's house, took such delight in swines meat, that it seemeth he can receive no other nourishment. And to say nothing that the queasy stomach of this holy man, can now so well digest the manners and examples of our Court, City and Country, which by your leave (speaking of the die● of the soul) is a sign, that he hath not been used a long time to any clean, and wholesome feeding; it cannot be denied, but that for a Prelate to abhor the Court of Rome, and to god well in Venice for edification, is no less ridiculous (saving the honour of many Noble, Gentle, and Worthy Citizens therein) then if he should have gone from some College of the jesuits, wherein he lived, unto some handsome stews for his recollection. For besides that hath been said before, in Rome the law is most severe against Wantonness, and Licentiousness in the Clergy, which is punished not only with degradation and perpetual infamy, but also with the strappado at least. And in my time a Priest of good exterior quality, being taken in a vineyard-house with a naughty woman, his coach & horses were confiscate, she was whipped, and he himself was sent to the Galleys. But in Venice (the more is the pity) there is no punishment at all for those crimes, but that Prelates, and Religious men, if they should be so affected, without public rebuke, or any great note of infamy, might frequent dishonest houses at their pleasure, which perchance made the Bishop like the better of the service, or rather of the freedom of that City.  
And now as touching his merits with the Venetians, whereof he speaketh in the next place, I fear they are no better than may well be compared to the merits of judas with the Synagogue: For as i● appeareth by his own discourse a little after, he joined with them in the time of the Interdict against the Pope his Lord and Master. And albeit among other his good offices, he wrote those Books in their defence, whereof now he vaunteth: yet he went so far, and discovered so much Heresy in them, as the Venetians themselves, could not choose but be ashamed of them. And therefore he could not expect at their hands any recompense for such a labour. What riches he had, I know not, nor whether or no they were sufficient for that moderate mind which God had given him. But considering that he left the jesuits, where he wanted nothing, and thereupon sought am bitiously one preferment after another; 
Pag 7.10.11.  considering also how he was in strife, & suit of law with his own Suffragans, wherein he was overthrownas it should seem by his own relation; 
Pag. 14.  it had been better perchance that he had knock his breast with the Publican, craving pardon for his unbridled passion, then with the Pharisy, to have pray sed God for the moderate mind he gave him.  
As concerning that, which in this case he saith he hath left for God's sake: You must understand, that although he were a Primate, yet the rents of his Bishopric might be somewhat less than the fruits of a good benefice are there with you. And I have heard it very credibly reported, that they scarcely amount to the value of two hundred pounds per annum. And though they were more, yet I dare say, that having leave to come for England, he never thought that he should lose much by the bargain, especially imagining himself a much greater and worthier man, than Isaac Casaubon was, whom the Clergy of England was enforced to pay sweetly, and to reward so bountifully as the world knoweth for his coming thither. But the truth is (and so you will find it) that at his coming away, he was neither Primate, nor had any Bishopric at all: for long before he had resigned the same to his Nephew, reserving a pension to himself, of three hundred crowns a year, or there about, which not sufficing to maintain his fat paunch, it is most probable that he came into England for the same cause amongst other, that the prodigal child went to feed Swine: that is to say, for mere want, as not having sufficient to fill his belly  
Lastly therefore, before I make an end with his second reason, because he saith, that he hath read Logic amongst his Fathers of the Society; do but mark a little I pray you, the conclusion of his argument, wherein you must needs see, that the sum of his account is a great deal more than the particulars of his reckoning. For having said, that neither Ambition, nor Avarice did draw him from his country, he concludeth that no unbridled affection, no temporal necessity, no strange event, nor grievous mischance did compel him to departed: which you see is a great deal more than these two particulars alone, of the absence of Ambition and Avarice, can excuse him from. But it is no marvel the old man should have forgot the Art of reason, whom Pride, and discontentment have made to forget in great part even reason itself. The half whereof which concerneth his Pride, I have showed already, and the other half concerning his discontentment (if I be not deceived) you shall hear him confess himself anon; for he saith, he will tell us sincerely, without fraud or guile, what it was that moved him to this departure.   

SECTION FOUR Of the Bishop his Affirmative proofs: and in particular of those things, that disposed his mind to make mutation of Religion.  
AND with this he beginneth (pag. 7.) those his proofs of spirit, which I call affirmative, and which (reducing them into three heads) I will briely set down unto you, that you may see the substance of his book, and afterward I shall examine them as I shall have occasion. In the first rank he setteth down certain dispositions (as I take it) which might prepare his mind to this change. In the second, he layeth down the reasons that moaned him to alter his Religion. In the third he produceth those considerations, that enforced him to leave his Country, and so showing how much he confided in the providence of God that conducted him he laboureth to defend himself from Schism, accusing the Pope, as the author thereof, and concludeth his whole book, inviting the Pope to accept of the conditions he offereth, and to come to agreement with him.  
Beginning therefore with those things, that somewhat a far off might dispose his mind to change Religion, he saith first, pag. 7. That from a boy he was much troubled with a vehement suspicion, that the Roman doctrine was not true, which suspicion he ever resisted. Secondly, he saith pag. 8. and 9 That this suspicion was much increased in him, because he saw, that neither students were permitted to read such writers, as were contrary to the doctrine of Rome, being enforced to believe, that the opinions of those writers were truly delivered unto them by their Masters: nor such as had heard their divinity, and were preferred to Ecclesiastical dignity could be allowed to read any such authors. Thirdly he saith, that from the first year of his Clergy, he had nourished in himself, an inborn desire of the union of all Christian Churches, inquiring what might be the cause of their Schism, which did excruciate and torment his mind, and doth still consume and waste him (as you may perceive by looking upon him) with such grief and sorrow as is wonderful. Fourthly, telling you under hand, pag. 11. That leaving the Society of jesus where he had read Mathematics, Rhetoric, Logic, and Philosophy, preached often, & done them other domestical service, for the which they were very sorry to leave him, he saith, Fiftly, page 11. and 12. That being made a Bishop, and falling to read books of printted Sermons; Quadragesimalls, and others, for the exercise of his Episcopal function in preaching, he found great abuse of Scripture in them, apocryphal, and ridiculous examples, inventions of Avarice, and Ambition, not without superstition, wherewith the people were deluded. Sixtly he saith, pag. 13. That in reading the Fathers he observed that his masters had taught him many things against them, and that the Ecclesiastical discipline of our time did differ very much from the ancient practice thereof.  
These considerations I have called dispositions which somewhat prepared his mind to make mutation of Religion, because (as he saith) they made him to see, as it were a far off, that matters went not well, and because all this while he did not fully consent, but made some kind of resistance unto them. Wherein before we pass any further, not to confound you with too much matter together, let us consider, whether that which he hath brought be of any moment to persuade his Reader that his new belief proceeded from God.  
And to begin with his vehement suspicion, which was the first seed, from whence his vocation sprung (wherein, and in the other three assertions which follow, I willbe content to do him that courtesy, which he refused to show unto his Masters, and to suppose he citeth the book of his conscience aright, though none but himself can look into it) it appeareth evidently thereby, that this new seed of suspicion, was nothing else but the worst kind of cockle, which our enemy and his, the Father of Heresy, is wont to sow upon the good Corn of Christ. For suspicion is nothing else, but an opinion of evil without any just or sufficient ground, as the rhetoricians, 
S. Thom. 2.2. q. 60. art. 3.4.  Philosophers, and Divines define it. And therefore it always importeth some fault, and some injury done to the party who is thereby wronged, because unjustly suspected; whereof I marvel, how your learned Bishop could be ignorant. Wherefore to suspect, and concern an ill opinion of so many as he did, in a matter of such importance, without any reason or sufficient cause, was a sin, and that a great one; especially in him, who at that time thought himself bound in conscience, to believe entirely the whole doctrine of the Church of Rome.  
For if to doubt of any article of Faith without inclining to either side, be an act of Heresy (as all Divines do affirm) then much more to suspect, which is to incline, and to give some consent to any motion contrary to the very ground of Faith, must needs be Heresy. But you will say, the Bishop made resistance thereunto, and therefore he did not sin against his conscience. To which I answer. If when the thought thereof came first to his mind, he did repel it, that then in that case it never grew to be any suspicion: but if once it came to be suspicion, as he affirmeth it was; then having conceived an opinion of so great evil upon sleight occasion (or rather no occasion at all) it cannot be denied, but that he sinned in admitting the same, though he might do well afterward in changing his mind, and in opposing himself against it. And therefore this suspicion being so great a sin, it could not be inspired into him from God Almighty. So as it can no way be denied, but that this first motion arising in the Bishop's mind against the Catholic Religion, was the bad seed sown by the Devil, which sprung up out of his own Malice, Pride, Levity, and Inconstancy; from whence neither a good tree, nor good fruit can be expected. For as you know, parvus error in principio, magnus in fine: and if the light itself, wherewith he began to work, be darkness, than the works themselves, that proceeded from it, must needs be the works of extreme darkness.  
Let us now proceed to the increase of this his strong and vehement suspicion (as he termeth it) occasioned (as he saith) by the strict prohibition of such books as are contrary to the Roman doctrine. Which likewise we shall find, that as it begun without reason so was it augmented upon a very false and frivolous reason; and as it sprung out of pride and levity, so was it fed and nourished with pride and curiosity. And therefore the new strength or force which it received, could not proceed from the spirit of God. For supposing (as all Catholics do, and as he then did) that such kind of books are full fraught with the poison of Heresy, which is the most damnable vice of all other; it standeth with great reason, that they should in no case, admit such dangerous wars amongst them: for such books being once admitted, they easily pass from masters and learned men, to the hands, not only of Scholars, but also of other simple people; who not knowing what they are, but feeding of all the bread that comes from the Baker, and of all the dishes that are set before them, instead of wholesome meat should fall upon poison; for whose souls their negligent pastors should answer to God at the day of judgement. For I pray you, if some unquiet and ambitious spirit in other countries, should make claim to the Crown of England, and call in question the King's title, though never so clear with us; do you think that the Pleas, and Process of such a man, should be remitted to the reading of every young student, or Counsellor at Law in the Ins of Court? especially if this Claymer, or Pretender had got some Lawyers to be of his side, and had made a party which followed him, and sought to set footing in England? Much more is it necessary for those that have the government of souls to be jealous of their safety, & to be vigilant for the preservation of peace amongst them. But you will say unto me, why then are Catholic Latin writers permitted to be read by our ministers and others here in England? to which I answer; that the case is far different.  
For first England was never yet fully Protestant, the Catholic number remaining still very great: and therefore the state of England in this respect, might do well to follow the example of the primitive Church, wherein, after that the Christian Religion was publicly professed, because a great part of the Gentills were not then converted, not only their books and writings were tolerated, but their religion itself, although it were most gross Idolatry, was permitted. Besides in England, the Catholics being many, wise, and learned, do not cease, by alleging most pregnant proofs, important reasons, and authentical testimonies, to maintain the truth of their cause, and to draw others to embrace their doctrine.  
In which regard it standeth the Protestants upon, and especially the Ministers, to read their books, thereby to defend themselves and others, as well as they can from the force of the Catholic arguments brought against them. And for the same cause in France, and in Germany, and in all other Countries where many religions are allowed; the Catholic Students, and other secular men are usually permitted to read all kind of books, the better thereby to refute their errors. Which this good Bishop thought good to conceal for his own advantage. But in those other Catholic Countries, which were never yet infected with Heresy; and where there is no occasion to impugn it: there it importeth that the Pastors be very vigilant to keep it out. For Heresy being once gotten in, it creepeth like a canker, and at last breaketh out like a raging fire; and burneth so dreadfully, that whole Cities, and Kingdoms, and Nations have been consumed with it in a very short space, as may appear in Greece, in Asia, in Africa, & other countries. And therefore in all ages, not only the Fathers, Doctors and Prelates, but also Men, Women, and Children of the Catholic Church, have ever concurred with all speed, and with might and main, to quench and extinguish the least spark thereof. By which means it is wonderful to consider, in how short a time the books and writings of all the ancient Heretics in former ages have been consumed, and abolished by the zeal of Catholics. In so much, as of so many millions of their Volumes, there is not at this day one left remaining.  
But this good man, the Bishop, is of another mind, who if it were possible, would dig those authors out of hell again, to see whether they were truly cited by chose that wrote against them. And for the present he would permit, without any occasion, such men's works to be familiarly read, whom the Apostle forbiddeth to be saluted. Our mother Eve, out of a vain curiosity, conferring with the serpent, whom she might think to be an Angel, 
Gen. 3.2.  fell into Heresy: but this man out of a curiosity more than monstrous, 
joan. 10.3.5  would persuade the sheep of Christ to hear the voice of a stranger; and to confer with that serpent whom they know and confess to be the Devil. Wherefore this spirit of his, being so contrary to the spirit of the Church, to the spirit of the Apostle, to the spirit of Christ himself, and in fine contrary to the light of reason in the Government both of Church and Common Wealth; you may easily judge from whence it cometh, and to what end it tendeth. Whereby you will also conjecture what union, and conjunction may be of the East and of the West, of the North and South; with the desire whereof this good Bishop is so much tormented. For it can be nothing else, but a horrible confusion of them all, and the utter overthrow of Christian Religion, as we shall see hereafter.  
In the mean time, that you may the better perceive, his natural and inborn desire of unity, wherewith his poor heart is so much tormented, he will make it known himself you unto by the effects thereof. For presently after he tells you, that he divided himself from the union of that Society whereunto he was vowed, and separated himself from the body of that order whereof he was a member, like a branch from his vine; from the which being once cut of, it was likely he could be good for nothing but to be cast into the fire. The great commendations he giveth of his own learned & laborious life, whiles he was in Religion, I can hardly believe. For writing this book as he doth to no other end, but only to blaze his own praises, you need not doubt, but that every where he speaketh the most of himself, or more than the most. And supposing it to be true, it amounteth (God he knoweth) but to a very small matter; especially being done for human praise, wherewith he payeth himself instead of others that should reward him for it. It may be, that in respect of his proud and unquiet spirit, his Superiors were enforced to prove him in many things, to see what good they might make of him. But in the end, it should seem by his going forth (which was like to be upon some discontentment) that they found him fit for nothing.  
The Order of the Society of jesus may fitly be compared to the sea, that casteth forth the dead bodies, or to a vessel of new wine, which purgeth all the trash and corrupt matter that is mingled with it, and therefore they easily permit such as be not fit for them, to departed from them, lest by staying amongst them, being stopped up close like corruption together with the pure wine, they should break the vessel itself wherein they are enclosed. And albeit for this cause, it be more easy for such as are ill disposed to quit themselves of the Society, then for any other Religious men to be freed from other Orders: yet the dreadful judgements of God have been so many, and so wonderful upon those, that have wrought themselves out of their Company, that an honest and a pious mind, should be more terrified therewith, then with the prisons and fetters of other Orders. Whereby also God himself hath made manifest to the world, that the dispensation which is sometime given to those that are dismissed the Society doth acquit them of their vows, according to the cause of their departure; which if it be good and sufficient, it taketh away the whole obligation, but if it be not (as I fear me this man's was not) they are not discharged before God and their conscience, but they remain still in the laps, and in the state of Apostasy from their Religion.  
But you will say, he wanted not sufficient cause to departed: for he that desireth to be made a Bishop, desireth a good work, and this man went forth to be made a Bishop. To which I answer, that the work of a Bishop is good, but not the desire to be made a Bishop. 
Chry. hom. 3. in oper. imperf hom. 3. in Matt.  To desire Primacy in the Church (according to S. Chrysostome,) is neither just, nor profitable. And Primacy (saith he) desireth those that desire it not, and abhorreth those that desire it. And the reason is, because the work of a Bishop, is a calling of such perfection, and such dignity, & also danger joined with it, that whosoever he be, that thinketh himself so sufficient for it, and so worthy of it, as to sue and seek after it, showeth to have so much pride and self-conceit; as is sufficient to make him unworthy. Besides that, it is a thing expressly & directly against the institute of the Society, wherein this man lived, to seek and hunt for preferment. Every man in the vocation, whereunto he is called, let him remain (saith S. Paul). 
1. Cor. 7.20.  And our Saviour. He that putteth his hand to the plough, and looketh back, is not fit for the Kingdom of God. 
Luc. 9.61.  according whereunto such as are professed in any Religious Order, being afterward made Bishops, are bound to the observation of their vows, so far forth, as the exercise of their digdity and function will permit. But this man, though forsaking God's plough, whereunto his hand was consecrated, & though breaking his first vows, for the which according to S. Paul, he should fear to be damned, doth thereby think to have made himself fit to be made a governor in God's kingdom, which is the Church of Christ; truly suspecting, as he did, the Catholic doctrine to be false and fraudulent, he might better have suspected, that being in this case, he was no fit man to be made a Bishop, whose office it is, to maintain and defend it. And I marvel knowing himself to be a dog, 
Pag. 24.  that began to take part with the wolves more than with the sheep, not thinking it fit that they should trust their shepherds, but rather desiring that they might hear what the wolves could say for themselves, and hand to hand debate their reasons with them: I marvel I say, with what good conscience, such a dog could think himself fit to be made a shepherd.  
To that which he sayeth of printed Sermons, and his Masters dictates: I answer first, that although it were true, yet because they be no rules of faith, and that the Catholics are not bound to defend in all things, either the one, or the other, as himself knoweth well enough; therefore such scandals as these, should not have moved him to departed from the unity of the Church of God. Secondly I say, that if it were not altogether false, it should have been proved by him one way or other; something would had been alleged out of those Sermonaries, whom he so much revileth; and some one point or other would have been urged for an instance, wherein his Masters did contradict the Fathers. Unless he thought his Readers to be so many Pots without covers, that should receive any thing by infusion, which he pleaseth to power, or let fall into them. Or unless you will excuse him by saying, that as when he was converted to your Religion he disdained to hear reason: so now intending to convert others, he scorneth as much to afford any reason for that he saith. Wherein he doth wisely in one respect; for bringing no proof in partiduler, he saw, that albeit no man could in reason believe him, yet it should be hard for any man to disprove him. But notwithstanding all his policy, to put something more in the balance of your judgement, besides his yea, and my no, for the deciding of this matter betwixt us, I will give you the testimony of Sir Edwin Sands, 
Sir Edwin Sands relation of relig. Sect. 6.  a man as I hear much esteemed in England, in his own words which are these: In their Sermons much matter of faith and piety is eloquently delivered, by men surely of wonderful zeal and spirit. And for your better information herein, I pray you do but inquire of others, that have been in those parts, and are men of understanding, what kind of preachers there are: and inquire likewise of your Scholars at home, what they think of those Schoole-devines whose books are brought from thence, and are commonly sold and much read in England. For it is very probable, that never in any age since Christian Religion began to flourish in the world, there have been so many (I say so many) the like excellent Preachers, and profound Divines in the Catholic Church, as we have seen and heard in this age of ours.  
And thus much may suffice to have observed in the first kind of those his proofs, which I called Affirmative, alleged by him as undoubted signs to show that God was the author of his coming thither. Wherein notwithstanding you see, how the serpent having found him to have but a weak head of his own, with a giddy spirit, and a shallow unconstant brain, first deluded him with vain surmises, and false suspicions that the truth was error, and afterward thrust him out of his Order which protected him, that thereby he might have the more force upon him. And lastly set him up to be seen aloft, as it were upon the pinnacle of the Temple, where he knew, that in respect of his giddynes and Pride, he was not able to stand, to the end that his own victory might be the more glorious, and the Bishops fall more famous.   

SECTION V The Bishop's Motives to change his Religion are discussed: and the arguments of the ten books he promised are all reduced to one question alone, of the Pope's Supremacy.  
HITHERTO you have heard of those things that did somewhat prepare him to change Religion, and hitherto (as he saith) he resisted in himself more or less, these motions or suggestions that were contrary to his former faith. It followeth now to consider, what moved him directly to this strange mutation, which must needs be very well worth the consideration: For you may easily imagine, that being a man of his quality, learning, & experience, he will say what may be said, and lay down such prudent motives, sound reasons, and well grounded proofs, if any such may be found, as the truth of them shallbe so apparent and convincing, that no indifferent, or well disposed mind shallbe able to resist them.  
He beginneth therefore and saith; that of a Bishop, being made an Archbishop, two accidents fell out, that compelled him to study these matters more earnestly, and more eagerly then before he did, and made him to overthrow, or to overturn, or turn over (as you please to expound him) more than once or twice the Fathers, the Canons, the councils, and ancient Records of the Catholic Church.  
The first occasion was, that the Court of Rome & his Suffragan Bishops that were under him began to perturb his Metropolitan rights. The second, that a little after the Interdict of Venice, there came books from Rome, taxing the Bishops of the Venetian State who did not obey, to be but sheepish, rude, and ignorant men, without courage or conscience; in which second passage, he discovereth not only his pride and contentious spirit in seeking to supprese his own Suffragans, and in resisting the public authority of the Court of Rome in the Interdict, and in maintaining the sheep against the shepherd, which is far against the unity which he pretendeth: but also he doth manifest so much hatred, malice, and envy against the Pope, because he opposed himself to his unjust pretences, and defended his Suffragans against him, as was no less than sufficient to make a man in his state, and of his opinion become a formal Heretic. This therefore I take to be the last disposition that made him a fit instrument for the spirit of Heresy: and whereby his enemy entered into him, as he entered into judas, and took full possession of him. To the which I am rather induced, because a man may easily see, that his overthrow in his Suit against his Suffragans sticks deeply in his mind, & moveth him to seek revenge, by the overthrow of that authority which stood against him. For afterward, page 22. he maketh it one of the principal causes of his departure, and complaineth with no less untruth, then malicious spirit, and extreme bitterness of heart; that Bishops now a days under the Pope, have but the name of Bishops: that all their jurisdiction is taken from them: that they are become vile, contemptible and miserable: subject not only to the Pope, but also to Cardinals, Congregations, Legates, Inquisitors, and innumerable Orders of Religious men, who now have greater faculties than Bishops, and drown their authority. Where also he saith, that the Pope is now a temporal Monarch, and that the Church is become a vineyard, to make him drunk, and a flock to feed him with her own blood. All which considered, I do think verily, that they who intent to write against him, and to accuse and calumniate (as he saith) his departure from them, will hardly be able to produce more pregnant and vehement arguments, to show that he was expulsed and driven forth by the Devil; then he himself hath derected in his own discourse, which he maketh to prove that he was sent away by God Almighty.  
For besides his levity and inconstancy, without any cause, suspecting the Catholic Church to be erroneous his disobedience and Apostasy in forsaking his Order, his ambition in seeking one preferment after another, being most unworthy of any, & his unjust contention with those that were under him, he painteth out his own malice and euny against the Pope, together with the occasions thereof in such manner, as if he desired the whole world should take notice of it. Whereunto if we add his extreme pride which he discovereth in the manner of his conversion, disdaining to read any book, or to speak with any man about it, and in all the passages of his former natration: & also in that which followeth where he saith, that he hath no Superior above him, making himself equal with the Pope in spiritual matters, and in authority to reprehend and amend all other Bishops. What can be imagined that his adversaries will bring against him, which himself under the pretence of his own praise hath not here confessed? Tatianus the author of the Encratite Heresy (as Nicephorus reporteth) being blown great with the swelling opinion of much learning, 
Niceph. l. 4. hist. c. 4.  as Superior to others in knowledge, began to promulgate a particular doctrine. This man contemning the counsel or help of others, protesteth to promulgate that doctrine, which he never received of any. Thebutes, one of the seven first arch-heretics, depraved the virginity of the Church, 
Euseb. l. 5. cap 5.  as Eusebius reporteth, because he had the repulse in his suit for a Bishopric. This man seeketh to defame the Church, because he was overthrown in his suit against the Bishops that were under him. Novatus, Valentine, 
Niceph. l. 5. cap. 4.  and Aerius, separated themselves from the Church, 
Tertull. & Epiphan. her. 75.  because they could not obtain to be Bishops of Rome, as Nicephorus, Tertullian, and Epiphanius do record. And this man divideth himself from the same Church, because he would not be subject to the Bishop of Rome.  
Now therefore to go forward: this zealous man by those two occasions of discontentment coming to read the Fathers, and other records of the Catholic Church, with those spectacles of Pride, Ambition, Malice, and the rest, whereof I have spoken before, let us see what he findeth in them. For now he saith, that his eyes were opened, and that he saw easily, plainly, and perfectly that the Churches, whom Rome had made her enemies, (which are very many, saith he) did differ little or nothing from the pure doctrine of the ancient Church. That in Rome there are coined every day innumerable articles of Faith, without any foundation, with extreme violence. That Rome hath pulled out the eyes of the Church of Christ, by suppressing the sacred councils. That the Catholic Church, is now confined to be made the Court of Rome. That in it, nay in the Pope alone, the whole spirit of Christ promised to the Catholic Church, is believed to reside. That whatsoever hath been spoken heretofore in honour of the universal Church, is now most wrongfully enforced upon the Court of Rome alone, whereof it followeth, that the souls of men being thereby miserably deceived, and blinded, they fall together with their blind guides into the pit of perdition. Thus he, & these are the principal causes which he setteth down for the change of his religion. But what proof, what evidence, what instance, what reason or probability doth he allege to persuade his reader of the truth of these things, or any of them? truly none at all, but only this; that himself saith it. A man altogether a stranger to you, no way recommended, either for wisdom, honesty, or learning: but rather if not justly to be suspected of worse, yet at the least, to be justly condemned of that extreme Malice, Pride, and Vanity of heart, which himself, discovereth.  
If any man be made of such rotten earth, as to suffer this Ignoramus to set in him such leeks as these, without any other stick, but with his finger: or to show himself such an uncovered pot (as I said before) as to receive what liquor soever this strange Bishop should please to infuse into him; such a one is worthy to be gulled indeed by this Dalmatian. But he that is wise, should consider at least with what false eyes he found these things, if it be true, that he hath read any part of the Fathers, the Canons, and the councils, as himself reporteth. For he that considereth this, will no more believe him (though he should speak as he thinketh, which I think he doth not) than he will believe the Father of lies that doth delude him. If the question had been, whether or no he would have said as much as here he doth, he had indeed convinced his reader, and confounded all those that should have writ against him. But the question being, not what he could say, but what he could prove; and whether it be true that he saith; and intending as he doth to arm his reader, against the accusations that are like to come against him, to make it manifest that his spirit is from God; and in fine to edify all the world with his narration; you must needs grant that he showeth extreme weakness in making no better defence no less poverty of means and matter in building without a foundation, & as much want of proof to persuade, in giving you nothing but words instead of other substance. But you will reply; whatsoever he saith here, he promiseth to prove, and pursue hereafter, in his Book of Ecclesiastical Common Wealth I pray you, were it fit, that when a soldier cometh into the field to fight, he should come without weapons, and should think either to overcome his adversary, or to satisfy the beholders of his prowess, by saying, that he hath an excellent sword a making? Were it not absurd, that a Scholar coming to dispute of any Problem, should think to satisfy the arguments of his adversary, or to persuade his auditors, that the truth were of his side, by affirming that he would, or that he had composed a great volume of that matter? This book being made by the Bishop to prove his spirit, to disprove his adversaries, and to approve his change of Religion, to all those that should here thereof; now was the time to use his Weapons, to show his Wisdom, and to bring forth his evidence. And therefore if he sail of his proofs, it is an evident sign, that he is altogether destitute and unprovided of them.  
Neither is it true which he saith: That when his work cometh forth, whatsoever he hath here affirmed shallbe there proved. For how will he prove, that Rome hath coined, not a 100 or a 1000 new articles of Faith in one day, but as he saith innumerable, and that every day? How will he prove that the Church of Rome suppresseth the councils? Doth it not make them a rule of Faith? hath it not always preserved them? doth it not maintain, and defend them from the calumniations and contradictions which the Heretics of these days oppose against them? How will he prove, that we believe the whole spirit of Christ to remain in the Pope alone? and that all which hath been said heretofore, in the honour of the universal Church, must be applied to the Court and Palace of the Pope alone? Do we believe that to be Catholic, one, holy, visible, to have converted Nations and Kingdoms, which are some of the supernatural praises, and excellencies of the Catholic Church, whereby she shineth like the sun in the Firmament, above all other Congregations or assemblies? Do we believe I say, as an article of our Faith, that these things agree to the Pope and his Palace alone? That the Pope or his Court is extended over all the world? That the Unity, Holiness, Visibility, and Miracles of the Church, and of the Pastors and Saints thereof, are only to be found in the Pope and his Palace? and that all other Catholic Nations, and Kingdoms, are excluded from the participation of these graces? can this be proved think you? And can it stand with the gravity, and reverent authority of a Bishop to affirm these things, with promise to confirm them, making them also the ground of his conversion? Can any ignorant shameless Minister, whose learning were nothing else but lying: Can any Zany, or Counterfeit that had been hired to rail against the Pope, have spoken more fond, more intemperately, or more absurdly?  
The innumerable new articles whereof he speaketh, and the whole doctrine of so many Churches, impugned by the Church of Rome, which he undertaketh to defend, can surely contain no less than all the points in Controversy between you, and us; which are so far from being decided in his Ecclesiastical common Wealth, that for the greater part of them, they cannot be so much as mentioned therein. For as it appeareth by his own description thereof, the 4. first books prove only in effect, that all Bishops and their Churches by the Law of God are equal. And that neither S. Peter, nor the Pope, nor the Roman Clergy, should have any Primacy, or Papacy, or pre-eminence above the rest. In his 5. and 6. Book, he taketh away all kind of jurisdiction from the whole Church, not only in temporal, but also in Ecclesiastical matters. In his 7. book he disputeth of the rule of Faith. In the rest that follow he speaketh of nothing else, but only of the temporalities, and immunities of the Church. In the 8. he considereth the external government of the Church, by Laws and Canons, which if he affirm to be lawful, it is directly contrary to his 5. and 6. book, wherein he rejecteth all kind of jurisdiction from the Church of Christ. So that this great book whereof he braggeth so much, containeth in effect but one Controversy alone. And he that should prove the Pope's Primacy and Supreme jurisdiction over the Church of God, should overthrow the substance of this whole Volume. For thereof it would follow directly; that the government of Christ's church upon earth, is Monarchical, against his first and second book; that the governors of the Church are not equal in authority by the Law of God, against his third book. That the Pope and Church of Rome hath pre-eminence over other Churches, against his fourth book. That the Church of God hath jurisdiction, both Ecclesiastical directly, and temporal indirectly, the latter being necessary for the maintenance of the former, against his 5. and 6. book. That the decree of the Pope as Head of the Church in a general Council is a sufficient rule of Faith against his 7. book. The resolution also of the matters contained in his 3. other books, is of no great importance, and may easily be deduced from the former conclusion.  
Wherefore, if he think to discharge himself of all other points in Controvesy, by handling the titles of these books alone, he shall behave himself like a Bankrupt, who instead of the whole debt, should scarce make payment of one in the hundred.   

SECTION VI Concerning the Pope's Supremacy: The state of the question is proposed, and S. Peter's Supremacy is proved by Scripture.  
BUT now, as oftentimes it falleth out, that under the fair shows of Bankrupt Merchants, under their goodly inscriptions of many rich commodities, and dissembling text letters, upon pots, packs, and boxes, there is nothing to be found, except perhaps some poor refused brockage that is not saleable: so to make it manifest that under these glorious titles of the ten Books which the Bishop promiseth, there is nothing contained, but false wares, and idle trifles, leapt up in so many bundles of waste paper. And to give you withal, some satisfaction in this one point of Controversy, of the Pope's Supremacy, the occasion being so fit, the labour not great, & the way so well beaten by others; I will briefly set you down, some of those evident proofs wherewith the Catholics are wont to demonstrate the Pope's Supremacy in spiritual matters. Whereby also it will appear, how well the Bishop hath spent his 10. years in reading of the Fathers, & whether he have more attended to his study, or to his belly.  
For the greater brevity, and more perspicuity in handling this ample, and copious matter; I will reduce all that I have to say into one argument alone, which I frame in this manner. S. Peter the Apostle had Supremacy over the whole Church of Christ: but the Pope of Rome is only the true Successor of S. Peter: therefore the Pope of Rome, in the place of S. Peter, hath also Supremacy over the whole Church of Christ. Out of which argument you may observe, that the state of this Controversy consisteth in the proof of two points. The first of S. Peter's Supremacy, and the second of the Pope's succession to S. Peter.  
For probation of the first point, out of almost twenty places of Scripture alleged by Bellarmine, together with the exposition of the holy Fathers thereupon, acknowledging therein the Primacy, or Principality of S. Peter, in the government of the Church of God; I will produce but two places alone. The first out of the sixten of S. Matth. 
Matt. 10.17.  where the same was promised in these words. And jesus answering, said unto him: Blessed art thou Simon Bariona, because flesh and bioud hath not revealed it unto thee, but my Father which is in heaven. And I say to thee, that thou art Peter (that is to say a Rock) and upon this rock will I build my Church, and the gates of hell shall not prevatle against it. And I will give to thee the keys of the kingdom of Heaven. And whatsoever thou shalt bind on earth, it shall be bound also in the heavens. And whatsoever thou shalt lose on earth, it shall be loosed also in the Heavens. Concerning which words, there are three things which I find to be questionable. The first, what our Saviour promised under those terms of a Rock, or Foundation, of the keys of the kingdom of Heaven, and of binding and losing in earth and heaven. Which, because the foundation is the rule and strength of the whole building, and that the keys command the whole City, opening and shutting the gates thereof, and that the sentence of a Supreme judge, doth bind and loose upon earth; It seemeth to be manifest that nothing else can be meant thereby, but only the rule, the command, and the government of the Church, as it is compared to a building, or to a City, and as it is called the kingdom of God in Scripture. In which sense, our Saviour himself, who of himself is the supreme King, Head, and governor of the whole Church, is many times called a Rock therein. And he is also said to bear the key of David, and to have the key of Hell. And he himself affirmeth, 
Da. 2.34. 1. Cor. 10.4. 1. Pet. 28 Esa. 22.22. Apoc. 1.18.3.7. Matt. 11.30.  the yoke which he imposeth to be sweet, and the burden, which he bindeth upon us, to easy. And in the same sense all the ancient Fathers have ever understood this text of Scripture, without any difference or variation between them.  
The second thing which may be questionable herein, is the person to whom these things were promised, which being described to be S. Peter, with so many circumstances of his Name, and surname, and the Name of his Father, of the praise of his former speech, and Christ's answer thereunto, and so many particles appliable only to S. Peter, as jesus answering, said to Him, blessed art Thou, flesh and blood hath not revealed to Thee, and I say to Thee; Thou art Peter, and upon this Rock (which according to the original is this in English: Thou art Peter, and upon this Peter, or thou art Rock, and upon this Rock I will build my Church). And again, unto Thee will I give the keys etc. Whatsoever Thou shalt bind etc. whatsoever Thou shalt lose etc. I say, if all these things considered, & the person of S. Peter being thus particularly described, doubt may be made unto whom the Government was promised, than we may well say, that nothing is plain, but that all things are most ambiguous in holy Scripture. Wherefore in this also, the Fathers do all agree, and all of them do gather out of this place, that the government of God's Church was given to S. Peter. Only S. Augustine who maketh no question to whom the keys, and the authority of binding and losing, was given in this place, expoundeth sometimes the word Rock, to be meant of Christ, whom S. Peter confessed: Because (saith he) our Saviour said not, tu es Petra, but tu es Petrus, wherein he was deceived (as all men acknowledge) not understanding the Syriack tongue, which maketh no more difference between the Masculine and Feminine, then doth our English. 
Aug. lib. 1. Retract. cap. 21.  And S. Augustine himself also having oftentimes expounded the word Rock to be meant of S. Peter, leaveth both these expositions to the choice of the Reader, without condemning either of them. The rest of the Fathers out of this place, do all affirm the Church to be built both upon Peter, and upon the Faith of Peter, or upon Peter in respect of his faith, which is all one. For which faith our Saviour promised to reward him, by building his Church upon him, and by giving such solidity and stability thereunto, that the gates of Hell should not prevail against it. Lastly, because the Fathers do oftentimes affirm, that S. Peter received this power and authority, in the person of the Church, & for the benefit of the Church, the last thing questionable concerning these words is this. Whether he received the same as a Proctor, or substitute alone, or as the head and chief of all the Apostles. For in both of these respects, one man may represent the persons of many, as in itself it is manifest. But it seemeth also, that this is a question of that, whereof no question can be made. For all the Apostles being present, there was no necessity nor appearance, neither why, nor how they should make S. Peter their attorney. And our Saviour naming S. Peter in particular, Simon Bariona, commending him in particular, Blessed art thou, and confirming unto him the name of Rock in particular; it must needs be understood that to him in particular these promises were made of the regiment of God's Church, and of founding the same upon him, in such manner, as that the gates of Hell should not prevail against it. And in this also, the Fathers do generally agree, as you will perceive, by those testimonies which shall be produced thereby.  
The second place of Scripture, which I will allege for the proof of S. Peter's supreme authority is in the second of S. john: 
joan. 21.15.  for what was promised in the 16. of S. Matthew, was there performed. For calling him by the name of Simon, & by the name of Peter, and by the name of Simon the son of jona, to signify that he applied his speech to himself alone, and ask him first, whether he loved our Saviour more than the rest, and twice more, whether he loved him, whereby our Saviour would signify, that he commended to his love, the thing that was most dear unto him; he commanded him twice to feed his lambs, and the third time to feed his sheep, whereby he made him the Pastor of his flock. And for a conclusion, to keep him in Humility, he gave him warning, that as he was to follow him in his place, so also he should imitate him in his death; signifying what death he should die. That is to say, the death of the Cross. In the exposition of which place, there is no diversity of opinion amongst the Fathers, neither do they make any doubt or question, but that our saviours speech in this place was directed only to S. Peter, that by the word Sheep, the whole flock of Christ was recommended unto him, for the rest of the Apostles themselves were not excepted. And that by the word Feed, he was commanded not only to teach, but also to govern the Church of Christ, so far forth, as should be necessary for the conduction of the members thereof, unto their supernatural end, which is life everlasting. And therefore, albeit all the Apostles, in respect of their Apostolic power, which was extraordinary, and died with them, had equal jurisdiction over the rest of the Church; yet were they not equal amongst themselves, but S. Peter in respect of his supreme Episcopal, and ordinary authority, was the chief and head of them all; and especially as they were Bishops, or capable of bishoprics, wherein others might succeed them, they were all subject to S. Peter. And for this cause albeit the Church is said to be built upon the other Apostles in general, and that they are also called the Pastors thereof; yet you shall never find, that any of them in particular, as for example S. john, or S. james, is termed the foundation, or the Pastor of the Church, without any other limitation, but that these titles, and the like are given by the Fathers to S. Peter alone, in respect of the excellency of his dignity, and plenarity of ordinary power over the Church of Christ.   

SECTION VII. The former Expositions of the two places aforesaid, together with S. Peter's Supremacy in dignity, doctrine, and government, are proved out of the testimonies of the ancient Fathers.  
FOR manifestation whereof, and for the more evident proof, that the expositions which I have delivered of those two places of Scripture aforesaid, are conformable to the doctrine of the Fathers; I will allege some of their authorities, as briefly and succinctly as possible I can. And first, the same is proved by those titles, with the Fathers have given to S. Peter alone. By the Council of Chalcedon 
(a) Act. 1.  therefore he is styled, the Rock, and Top of the Church. By Origen 
(b) hom. 5. in exod.  the most  Rock. By Cyrill 
(c) Lib. 2. c. 2. in joan.  the Rock, and Stone most firm. By Euthymius. 
(d) In cap. 16. Matt.  the foundation of the believers. By Ambrose. 
(e) Lib. 4. de fide c. 3.  the firmament of the Church. By Hilary 
(f) In cap. 16. Matt.  the happy foundation of the Church, and blessed porter of heaven. By Augustine 
(g) Ser. 15. de Sanctis.  the foundation of the Church, which the Church doth worthily worship. By Damascen 
(h) Orat. de Transsig.  the keybearer of the kingdom of heaven. By Chrysostome 
(i) Hom. in psal. 50.1. part.  the basis, or bearing-stone of faith. By S. Hierome 
(k) Lib. 1. cont. jovin.  the Rock of Christ.  
Out of which titles, or appellations given to none of the Apostles, but only to S. Peter; it must needs be gathered that the words of our Saviour in the 16. of S. Matthew, are to be understood of him alone; and that, as he was the foundation of the whole building; so (which is all one) that he was also the head of the whole body: which may be further declared, and more expressly proved if need be, out of the Fathers. For therefore, S. Cyril 
(l) Lib. 12. in joan. cap. 64.  doth call him, the Prince, and head of the rest. S. Hierome 
(m) Lib. 1. cont. jovin.  the head of the Apostles. S. Augustine 
(n) Serm. 124. de tempore.  Verticem, the Crown. Optatus 
(o) Lib. 2. & 7. cont. Parmen.  Apicem, the top, or highest perfection of the Apostles. Euthymius 
(p) Inc. vlt. joan.  the Master of the whole world. Epiphanius 
(q) Epiph. haeres. 51.  Ducem, the Captain, or Leader of the disciples. Ambrose 
(r) lib. 10. in Luc. sc. 24.  the vicar of the love of Christ towards us. S. Cyprian 
(s) Lib. de unit. Eccl.  saith that, the Primacy was given to Peter. S. Leo 
(t) Serm. 2. de SS. Pet. & Paul,  that he (Peter) who was the first in confession, was the first in Apostolical dignity. S. Athanasius 
(u) Epist. au Pelic.  That upon the foundation of Peter, the Pillars of the Church, that is to say the Bishops, are set, or confirmed. S. Ambrose 
(w) Ser. 47.  that he was the immovable Rock, containing the whole Pyle, and juncture of the whole Christian work or building. S. Basil 
(x) Ser. de neditio Dei.  that he was happy, in being preferted before the rest of the Disciples, to whom the keys of the kingdom of heaven were committed. S. Augustine 
(y) Lib 2, de Baptis.  hath these words: Lo, where Cyprian relateth, that which we also have learned in the Scriptures, that the Apostle Peter, in whom the Primacy of the Apostles appeared aloft, with such an excellent grace, was corrected by Paul, a later Apostle. And again 
(z) Serm. 29. de SS.  he alone among the Apostles deserved to here: Thou art Peter etc. Truly a man, worthy to be a stone for foundation, a Pillar for sustentation, a key of the kingdom unto the people which were to be built up in the house of God. To which purpose S. Ambrose 
(a) In cap. vlt. Luc.  said, therefore because he alone professed of all the rest, he alone is preferred before all the rest. And why, saith S. Chrysostom 
(b) Hom. 87. in loan.  omitting the rest, doth he speak of these things to Peter alone? He was the mouth of the Apostles, the prince and top of that company, therefore Paul ascended to visit him before the rest. Among the most blessed Apostles, saith Leo 
(c) Ep 85. add An hast.  there was a certain distinction of power, and though the election of all was equal, yet unto one, it was after given, to excel above the rest. S. Cyprian 
(d) Ep. ad jubaia.  saith; that the Church is one, founded upon one, who received the keys thereof by the word of our Lord.  
The prerogatives also of the three first Chairs, that is to say, of Rome, Alexandria, and Antioch, the Bishops whereof, were anciently the three first patriarchs, and are so acknowledged in the first general Council of Nice, do evidently prove the Supremacy of S. Peter, whereof S. Gregory writeth in this manner: Albeit there were many Apostles, 
Greg. l 6. epist. 37. ad Eulogium Alexan.  yet the only seat of the prince of the Apostles prevailed in authority of principality, which was of one man in three places: For he advanced the seat wherein he was pleased to rest, and to end this present life (that is to say Rome.) He honoured the seat, to the which he sent his disciple the Evangelist (that is to say, the seat of Alexandria) whither he sent S. Mark. He confirmed the seat wherein he sat six years before he left it, (that is to say wherein he left Euodius to succeed him.) Thus S. Gregory. And as S. Peter, S. Mark, and Euodius, were in Order, one above another, so also the seat, wherein S. Peter died, was the first, that of S. Mark was the second, and the other of Euodius was the third. And each of the three having been some ways the seat of Peter, was in respect thereof preferred in honour & authority, before all the other seats of the rest of the Apostles. 
Epist. 3. Epist. 53 ad Anatholium.  Of this also do make mention S. Anacletus, and S. Leo. And in particular, in the honour of the seat of Rome, the Church did anciently celebrate a feastival day, called the Feast of the Chair of Peter, which also hath been ever since observed. 
August. serm. 15. de SS.  Whereof S. Augustine saith, in one of his sermons; the institution of this days solemnity, by our Elders, took the name of the Chair etc. Worthily therefore, do the Churches celebrate, the original day of that Chair, which the Apostles under took for the welfare, or safety of the Churches.  
Unto these testimonies, which are more than sufficient, I will add some other authorities, which make mention of government, to declare what manner of superiority it was, that was conferred to S. Peter. Eusebius 
(a) Euseb. serm. de S. joan. evan.  Emissenus calleth him, the Pastor of Pastors. S. Augustine 
(b) In cap. 21. joan.  saith, he committed to Peter his sheep to be fed, that is, to be taught & governed. S. Chrysostome 
(c) In cap. 21. joan.  Others omitted, he speaketh to Peter alone, to whom he committed the care of his brethren etc. and the care of the world. S. Ambrose 
(d) Serm. 48. detem. poor.  He (Peter) was assumed to be the Pastor, and received the others to be governed. And again 
(e) ad Gallatas 1.  unto him among the Apostles, our Saviour delegated the care of Churches. And again 
(f) Lib. 4. de fide. c. 3.  Can he not confirm his faith (Peter) to whom with proper authority he gave a kingdom? S. Cyprian 
(g) De unitat. Eccl.  upon him alone, he built his Church, and commanded him to feed his sheep: and although he gave all his Apostles etc. equal power, yet that he might show unity, he appointed one Chair alone, where also he calleth him, the head, the well, and the root of the Church. S. Chrysostome 
(h) Ho. 11. in Matt.  he made Peter the Pastor of the Church to come, and after; God only can grant, that among so many, and so great flowds breaking in with fury, the Church to come may remain immovable, whose Pastor and head, is but a poor fisher, & ignoble. And again, God the Father did set Hieremy over one Nation alone, but him (Peter) Christ hath set over the whole world. Theophilact 
(i) In cap. vlt. joan.  dinner being ended, he commended to Peter the Prefectship of the sheep of all the world: not unto another, but unto him he gave it. And again 
(k) In cap. 22. Luc.  S. Peter after his denial, was to receive the Primacy of all men, and the Prefectship of the world. Damascene 
(l) Orat. de transfig.  as Prclate he received the stern or governemeut of the whole Church. S. Maximus 
(m) Ser. 3. de Apost.  of how great merit was S. Peter with our Lord, that unto him after the Oar or guidance of a little boat, the stern, or government of the whole Church should be delivered. Leo 
(n) Ser. 3. de an. assum.  out of the whole world, Peter alone was chosen, who was set over the vocation of all Nations, & over all the Apostles, and all the Fathers of the Church; that there being in the people of God, many Priests, and many Pastors Peter might properly govern all, whom Christ also doth principally govern. Eusebius Emissenus 
(o) ubi supra.  He (Peter) governeth subjects and Prelates, therefore he is the Pastor of all, because, besides lambs and sheep, there is nothing in the Church. Bernardus 
(p) Lib. 2. de confid.  Thou alone art the Pastor of all, not only of the sheep alone, but also of the Pastors. You will ask me how I prove it out of the words of our Lord, (to which) I do not say of the Bishops alone, but also of the Apostles, were all the sheep committed so absolutely, and without distinction? feed my sheep saith he: to whom is it not plain, that he designed not some, but assigned all? Nothing is excepted, where nothing is distinguished. And not to cloy you with over many testimonies, in a matter so evident, I will conclude with our Country man S. Bede 
(q) Hom. in vigil. 3. Andreae.  Therefore (saith he) did S. Peter specially receive the keys of the kingdom of heaven, and the principality of judicial power, that all the faithful through the world might understand, that no such, as separate themselves, any kind of way, from the unity of his faith, and society can be absolved from the bands of their sins, nor enter into the gate of the kingdom of Heaven.  
Out of that which hath been so copiously alleged, if you please to reflect a little thereupon, you may gather the reason and ground of this institution, of one Supreme herd in the Church of God Which also because it doth more confirm the truth of that which hath been said, I will open a little, & briefly declare unto you. First then; there is no question to be made, but that our Saviour Christ, whose works are perfect, did therefore ordain his Spouse, the Church, to be governed by one alone, in his own place upon earth, because this is the most excellent, and most perfect kind of Government, as Bellarmine proveth at large, out of all the ancient Fathers, and Philosophers. And therefore the government of the Church, and Commonwealth of the jews, in the old Testament, being ordained by God himself, was Monarchical, or of one in chief. Which was also a Type and figure of the same kind of government of the Church of Christ, to be established in the new Testament. The original cause therefore and formal reason of this kind of government, and institution in the Church of Christ, was the perfect unity of the members thereof, which our Saviour specially intended: For the which also he prayed, 
joan. 17.21.22. joan. 13.35. Lib. 1. ep. 8.  and would that his Disciples might be known thereby, from the rest of the world. God is one (saith S. Cyprian) and Christ is one, and the Church is but one, and the Chair (thereof) but one, founded upon Peter by the voice of our Lord. Where he showeth, that as Christ is one with God; so the Church being founded upon S. Peter, is one with Christ; and according to the prayer of our Saviour to his Father saying, That they may be one, as we are one. And then followeth in S. Cyprian: No other Altar or Priesthood can be established: whosoever gathereth else where, scattereth. 
Lib. de past. c. 13.  To which purpose, S. Augustine also hath these words: For Peter himself, to whom he commended his sheep, as one man should do to another; he (our Saviour) made one with himself, that so he might commend his sheep unto him (that is to say, as to the other part of himself,) that as one was the head, the other might bear the figure of the body, to wit, of the Church; and that like the Bridegroom and the Bride, they might be two in one flesh. Whereby he meaneth, that S. Peter representing the whole Church, as the head under Christ, was made one with Christ, the Supreme head thereof; according to his own words in other places saying: That Peter the Apostle, in respect of the Primacy of his Apostleship, did bear the person of the Church, by a figurative generality. And again, 
Tract. vlt. in joan.  he is acknowledged to bear the person of the Church, in respect of his Primacy, and as holding the principality of the Apostleship. More expressly, 
In psal. 108. Ser de verbis Dom. Ser. 2. de an. assum.  S. Leo declareth this unity, saying: For so he (Peter) was ordinated before the rest, as while he is called a Rock, while he is pronounced to be the foundation, while he is constituted the Porter of the kingdom of Heaven, we might understand, by the mysteries of these appellations, the society which he had with Christ. And yet more fully else where: 
Serm. 3. de an. assump.  As my Father manifested unto thee my divinity, so also I make known unto thee, thy excellency, for thou art Peter, that is, though I be the Rock inviolable, the stone of the corner which maketh both to be one, I the foundation, besides which no man can lay another: yet thou also art the Rock, because by my virtue thou art made , to the end that those things which by my power are proper to me, by participation with thee, might be made common with thee, and me. By which words these holy Father's labour to declare the unspeakable unity of Christ and his Church, teaching how the head thereof in earth, is made one by God's divine grace in name, in place, and dignity with the head in heaven.  
For the further explication whereof you shall understand, that the unity which the Church possesseth by this means, doth especially consist in 3. things: the first, is unity of jurisdiction, or judicial power, which that it dependeth wholly of one head upon earth, and of the authority given to S. Peter, is manifestly proved out of those places of the Fathers, wherein he is acknowledged to have the Primacy, to be the head Pastor and governor of the universal world, which also shallbe further confirmed when we come to speak of the Pope's succession to S. Peter. The second is unity, and consent in faith, for the mantainance whereof, that solidity and strength, was given to the faith of Peter, upon which the Fathers, according to the Scripture, do aknowledg the Church of Christ to be built so strongly, as that the gates of hell shall not prevail against it. And therefore S. Cyprian in his book de vaitate Ecclesiae, having declared, that the Devil to diminish the great mulutude of the believers increasing so fast, had devised Schisms and heresies whereby many were blinded and carried away, discovereth the cause thereof, in these words: This is done saith he, beloved brethren) because men have not recourse to the origine of the truth, neither seeking the head, nor following the doctrine of their celestial master. And then expounding himself, he addeth: Our Lord speaketh unto Peter: I say unto thee, Thou art Peter, and upon this Rock etc. And again, after his resurrection he said unto him: Feed my sheep. In which words this glorious Martyr showeth, that according to the doctrine of Christ our master, for the finding out of the truth, we must have recourse to Peter, the foundation of the Church, and the Pastor thereof. And thereof he concludeth, that albeit the Apostles were all equal in honour and power (that is to say of Apostleship) yet the Primacy was given to Peter, that there might be one Church, and one Chair, & one flock fed by many Pastors, with one mind and consent.  
The like words he also useth in his epistle to Pope Cornelius, where he saith: 
Lib. 1. ep. 3. ad Cornel.  For neither from any other cause do heresies come up, or Schisms do arise, but only from this, that obedience is not given to the Priest of God; and that one Priest for the time, or one judge for the time, is not acknowledged in the Church, in the place of Christ. Whom, if according to the divine documents of their Master, the whole fraternity obeyed, no man would (or could) move any thing at all against the college of Priests, that is to say, collected & united under one Priest, & one judge upon earth in the place of Christ. 
Epist. 46. inter epist. Cypriani.  And Pope Cornelius himself writing to S. Cyprian signifieth, that some being repentant of their Schism, which ignorantly they had made against him; confessed their errors in these words. We know that Cornelius was elected by God almighty, and by Christ our Lord, to be the Bishop of the holy Catholic Church etc. Our mind was always in the Catholic Church. For we are not ignorant, that there is one God, one Christ, one holy Ghost, and that in the Catholic Church there ought to be one Bishop so they. which is the same in effect, with the doctrine related out of S. Cyprian himself, with which confession of theirs, Cornelius saith, that he was much moved, & willed S. Cyprian, to send his letters of the relation thereof to other Churches. And to conclude this point, the saying of S. Hierome is common in every book of Controversy. Among the twelve one was choose, that an head being established, the occasion of schism might be taken away.  
Thirdly therefore, the unity of the Church is increased and perfected, by the unity in power of Ecclesiastical Order, which as it dependeth of one alone to be rightly conferred: so it is more than probable, that our Saviour ordained, it should descend from onealone: 
Epist. 1.  & so I understand, with Bellarmine, those words of Anacletus, that, in the new Testament after Christ, the Sacerdotal Order came from Peter: by which he must mean, not the order of Priests, who were ordained by our Saviour himself in his last supper, but of Bishops, who, according to Anacletus, received their Episcopal ordination from Peter, as Peter received the same from Christ. Which Innocentius doth signify more expressly saying: 
Innocent. epist. 91. & ep. 93. inter epist. August.  From whom (Peter) ipse Episcopatus, the Episcopal power itself, and all the authority of this name proceeded. And again, whensoever any matter of faith is called in question; I think all our brethren and fellow-Bishops should defer the same to none but to Peter, that is, to the author of their name and honour. The like words hath julius the first, in his first epist. to the Bishops of the East. Which fault you should not have incurred, if from whence you received the honour of consecration, from thence you had taken the law of all observance. And, the seat of the blessed Apostle S. Peter, which is the mother unto us of sacerdotal dignity, was also the Mistress of Ecclesiastical discipline. Which is further confirmed by S. Leo, 
Leo ser. 3. de assump.  saying: If his will were, that any thing should be common with Peter, and the rest of the Princes (meaning the Apostles) he never gave but by him, whatsoever he denied not to others. And again, 
Epist. 89.  Our Lord would, that the sacrament of this function, should so appertain to the office of all the Apostles, that in the most blessed Peter, 
Hom. vlt. in illud sequere me.  the chief of all the Apostles, it should be principally placed, to the end that his gifts might be diffused from him, as it were from the head to all the body. With these also notably agreeth S. Cyprian saying: 
(a) Ep. 27.  Our Lord disposing the manner or form of his Church, speaketh in the Gospel and saith to Peter: I say unto thee, that thou art Peter etc. And a little after, from thence, with the changes of times, and successions, the ordination of Bishops, & the state or form of the Church doth follow. If any body ask me, saith S. Chrysostome, how james got the seat of Jerusalem? I answer, that Peter the Master of the whole world did set him therein.  
These three points of unity, in government, in faith, and in the ordination of Bishops, are further confirmed out of S. Cyprian 
(b) Lib. de unit. Eccle.  by his comparisons of the Church to many sun beams, many bows, and many brooks proceeding from the same sun, the same tree, and the same fountain. For so saith he, that albeit the Church have many beams, and many branches, and many riulets diffused through the world, yet there is but one head, one origen, & one mother of all this fecundity. Likewise, out of the author of the question of the old and new Testament, amongst the works of S. 
Apud S. Thomam opusc. 1. cont. ere. Grec. c. 23. §. Habetur.  Augustine, saying, As in our Saviour were all the causes of mastership, so also after our Saviour, they were all contained in Peter. Also out of S. Cyrill, who doubted not to say, that as Christ received most full power from his Father, so also most fully, he committed the same to Peter, and his Successors. And again, unto no other than unto Peter, but to him alone he gave, quod suum est plenum, fully that which was his. And briefly the same is gathered out of the unspeakable union which the Fathers acknowledge in the Church of Christ, with their head on earth, and of her head on earth, with her head in Heaven.   

SECTION VIII. The conclusion of the first point of this Controversy: which is also further confirmed by the Confession of the Protestants themselves.  
AND thus much may suffice for the first point of this Controversy, wherein I have showed, how the Catholics demonstrate the Primacy of S. Peter by two especial places of holy Scripture, and by the uniform consent and exposition of the holy Fathers, who thereupon do give such titles, and appellations to Peter, as are given to no other Apostle in particular, but were only communicated by Christ to S. Peter alone, who do also expressly teach out of the former places, that he was the head, the Prince, and the supreme governor of the Church of Christ, and that to him alone in particular manner, was committed the care of his brethrens, of the Churches, and of all the faithful throughout the world. And lastly they agree, that the cause of the institution of this kind of government in the Church of Christ, was for the mantainance and preservation of perfect unity therein, as well among the members, as also of all the members with the head thereof, from whence it deriveth that uniformity of Faith, and that singular unity, both of judicial power, and Episcopal order, wherewith it shineth like the Sun throughout the world.  
A thing so evident, that albeit the Bishop could not find it in the Fathers, because he looked another way, and never saw them, or never understood them: yet the greatest part of the Protestant writers, being ashamed to deny a matter so manifest, have thought it better to accuse them, then to belly them. And namely they reprehend S. Hierome, 
Conturiatores.  S. Hilary, S. Gregory Nozianz●n, S. Cyprian, Origen, and in one word many Fathers, for affirming the Church to be built upon Peter: reproving also others, for calling him the head of the Apostles; 
M. Fulk.  and affirming that in these points, the Church then in those pure times, was corrupted, bewitched, and made blind with error. That many of the ancient Fathers were deceived (and in particular, S. Leo, and S. Gregory, of whom the last lived about the year 590.) with the long continuance of this error. And that the mystery of iniquity wrought in the seat of Rome, near 500 or 600. years before them. And many Protestants proceed so far, as that they do not only confess, but also defend the same, as doth M. Doctor Whitegift saying; 
Whitegift  Among the Apostles there was one chief etc. that had chief authority over the rest, that Schisms might be compounded. 
Caluin.  Who also citeth Caluin, affirming, that the twelve Apostles had one among them, to govern the rest: 
Musculus.  and Musculus in these words, the celestial Spirits are not equal, the Apostles themselves were not equal, Peter is found in many places to have been chief among the rest, which we deny not.  
Master Doctor Covell likewise, 
Covel.  doth not only defend it, but also layeth down the general received reason thereof. If this (saith he) were the principal means, to prevent Schisms, and dissensions in the Primitive Church, when the graces of God were far more abundant and eminent then now they are: Nay, if the twelve were not like to agree, except there had been one chief among them: For saith Hyerome, among the twelve one was therefore chosen, that a chief being appointed, occasion of dissension might be prevented etc. So he. And again, how can they think (saith he of the Puritans) that equality would keep all the Pastors in the world in peace and unity etc. For in all societies, authority (which cannot be where all are equal) must procure unity and obedience. Thus Doctor Covell, who goeth further and saith. If it concern all persons and ages, in the Church of Christ (as surely it doth) the government must not cease with the Apostles, but so much of that authority must remain to them, who from time to time supply that charge etc. Which also is the doctrine of Melancthon, who further confesseth, 
Melanthon.  that, as certain Bishops are precedent over many Churches, so the Bishop of Rome is Precedent over all Bishops. 
Luther.  And Luther himself is enforced to acknowledge, that for the unity of the Catholic Church, consisting of all Nations, with infinite diversity of manners & conditions, it was necessary that one should be chosen, unto whom, and his Successors, the whole world being made one fold, might belong or pertain. 
Cart wright.  M. Cartwright likewise urgeth the Protestant Doctors with their own argument saying, that the peace of the whole Church, requireth as well a Pope over all Archbishops, as one Archbishop over all Bishops in a Realm. 
jacob.  And to conclue, M. jacob another Puritan saith; if a visible Catholic Church be once acknowledged, there is no place in all the world so likely as Rome, to be the visible and spring head of the government thereof. 
Protestant Apology.  See the Protestants Apology, tract. 1. sect. 3. subdiu. 10. And thus appeareth the force of this truth, which God almighty hath caused to be justified, even by the mouths of our adversaries themselves.  
And now by the resolution of this first point alone, having clearly over thrown, and disproved whatsoever the Bishop can say, in the five first books of his Commonwealth, against the Monarchy, Primacy, and Papacy of the Church of Rome, the succession thereof, the subjection of other Bishops thereunto, and in fine, against all jurisdictions of the Church of Christ; I come to the explication and proof of the second point, concerning the succession of the Bishop of Rome to S. Peter, wherein the folly, and impudence of this man willbe more discovered, and his whole Volume of Ecclesiastical Commonwealth, either extant, or not extant willbe sufficiently answered.   

SECTION IX. The continuance of S. Peter's authority is proved by Scripture, and by the Fathers, and by the confession of many Protestants: and thereof is inferred the succession of the Pope to S. Peter.  
IN the beginning of the former point, concerning S. Peter's authority, I showed how the catholics considered, and distinguished a double power in the Apostles of Christ, the one extraordinary & Apostolical, whereby they had equal jurisdiction over the Church of Christ, which is therefore called Extraordinary, because it died with them; for if others had succeeded them therein, their successors also by virtue thereof, had been all Apostles: The other ordinary, and Episcopal, wherein others were to succeed them for the government of the Church, and which in S. Peter alone, was supreme, absolute, and independent, but in the rest, it was limited to particular places: and therefore albeit, as Apostles, they had all equal authority over the rest of the Church, yet they were not equal amongst themselves, but S. Peter, by virtue of his supreme Episcopal authority, was the chief Pastor and head of the rest. And now likewise for your greater light, in the handling of this second point, we must distinguish in S. Peter, a double Episcopal power, the one in particular, & proper to the diocese of Rome, whereof he was the immediate Bishop, the other universal over the whole Church of Christ, whereby albeit he be not the immediate Bishop of the particular Churches, yet is he the universal & supreme Pastor over them all. As the Bishop of Canterbury for example, although he be the immediate Bishop of Canterbury alone, yet as he is Archbishop, he hath the care of those other Churches, and Bishoprics of our Nation, which are under his charge.  
This distinction therefore being granted, first there is no question to be made, but that the Bishop of Rome doth succeed unto S. Peter as he was the immediate Bishop of that Diocese. For this is evident, not only by the catalogue of the Bishops of Rome, and tradition of the Church: but also by the testimony of all Historiographers and ancient Fathers, and in particular of S. Irenaeus, Tertullian, S. Hierome, S. Augustine, Optatus, and others, as we shall see anon. Which being commonly granted by all the learned Protestants, because if the supreme authority of S. Peter, did not die with him, as the general power of the Apostles over the whole Church did cease with them, but remained and continued in the Church after his death; thereof it would follow, that the Pope who succeeded him in the one, should succeed him also in the other, as he who is made Bishop of Canterbury is thereby also made Archbishop and Primate of all the kingdom. For this cause divers Protestants have affirmed, that albeit the Pope do succeed to S. Peter, as he was Bishop of Rome, yet they deny, that he succeeded him in his universal Pastoral function, because they say, it died with him. And therefore on the other side, if the Catholics can show, that the Primacy of S. Peter doth still remain in the Church; that being proved, there willbe no difficulty, but that the Pope doth succeed to S. Peter, as well in his Primacy over the whole Church, as in his particular authority over the Church of Rome, especially no other Bishop having ever pretended, or made claim to that Succession, but only the Bishop of Rome.  
Wherefore, that the Primacy of S. Peter, was to descend and remain to his successors, is proved by these two places of Scripture, 
Matt. 16. joan. 21.  alleged for the proof of his Supremacy. For in the first place, our Saviour promised, that he would make him the foundation, and build his Church upon him in such manner, as the gates of Hell should not prevail against it. Whereby as he signifieth, that the Church was to remain and endure perpetually; so much more he promised, that the Foundation thereof was likewise to remain, from whence the Church itself was to receive her perpetual strength, and duration. 
origen. in 16. Matt.  Which Origen considering, said very well; that it was manifest, albeit not expressed, that the gates of Hell cannot prevail neither against Peter, nor against the Church, for if they prevailed against the Rock, whereon the Church is founded, they should also prevail against the Church itself.  
The like also may be easily inferred out of the second place, where S. Peter was made the universal Pastor of the sheep of Christ, and by consequence the sheep of all ages were commended unto him; and therefore, not only to him in person, but also to his seat, and to his successors represented, and contained in him, as in their seed and foundation. In which respect, S. Augustine said, 
Aug. l. de pasto. c. 13.  as you have heard; that S. Peter received his authority in the person of the Church, (that is to say) present, and to come, for himself and his successors. And in the same sense he teacheth else where, that all good Pastors, are in one Pastor. And S. Cyprian affirmed, as I have alleged, 
Cyp. ep. 4●. & 55.  that in the Church, there is one God, one Christ, one Chair, founded upon Peter, one Priest, one judge for the time, in the place of Christ. Which is also confirmed by the words of our Saviour, where he saith, There should be one sheepfold, and one Pastor. 
joan. 10.16.  For as we gather thereof, that the fold must always be one: so also the Pastor thereof being One, who was S. Peter, must always remain One in his successors; and our Saviour would thereby signify, that the unity of the fold, depended of the unity of that one Pastor, to whom he meant to give the charge, and to commend the feeding of it. Which also, the Fathers demonstrate to be most necessary, for the avoiding and extinguishing of Schisms and heresies in the Church of God, as you have seen before. And some of the Protestants themselves; as Whitgift, 
Protestant Apology ubi supra.  Melancthon, Luther, and others do willingly confess it: and especially Doctor Covell, who affirmeth that, the Church should be in far worse case than the meanest common Wealth, nay almost, than a den of thieves without it. I cannot omit his reason, which is also the common reason of the Catholics: That if this Superiority, were necessary amongst the Apostles, much more was it necessary among other Bishops after their decease; neither will I omit, that it belonged unto the charge and Pastoral Office of S. Peter, to provide that the sheep of Christ after his death, might not be scattered and divided for the want of one common and universal Pastor. Wherefore by this it is evident, that the Pastoral function of S. Peter, was to remain in the Church of God. And therefore it descended to the Bishop of Rome his only successor, which is a most strong argument in itself, & may serve us withal for a good step or degree to the rest of the proofs that follow.   

SECTION X. The Supremacy of the Pope and his succession to S. Peter, is proved by the titles of his supreme dignity, in the ancient Fathers; and by the four first general councils.  
WHEREIN we will begin with those titles & appellations, which have been given by the councils and ancient Fathers to the Bishops of Rome, being the same that were given to S. Peter alone, with many others equivalent thereunto. For as in the Commonwealth, none can have the title of Cesar, but he that succeedeth unto Cesar: so also in the Church, if the Pope inherit the same titles that were proper to S. Peter, in respect of his supreme dignity; it must needs be granted, that he succeedeth likewise in the place of the same dignity to S. Peter.  
First therefore, he is called the head of the Church, 
Chalcedon. act. 1  which title the whole Council of Chalcedon (for example) being one of the four first, and received in England by act of Parliament, gave to S. Leo, Bishop of Rome, in their Epistle to him; where also the Church of Rome is called the head of all Churches. Secondly, 
Epist. ad Dam.  S. Hierome calleth Pope Damasus, the foundation and Rock of the Church; and said, that he knew the Church to be built upon him. S. Augustine likewise termeth the sea of Rome, the Rock of the Church. Thirdly, S. Ambrose entitleth Pope Siricius, the Pastor of the flock of our Lord. Fourthly, 
Epist. 81. ad Cyril.  he is termed the Apostolical man, his seat the Apostolical Seat, his Office Apostleship, and his dignity Apostolical sanctity, as you may easily observe in the authorities that follow; which words, without any other addition of place, or person, cannot be given to any, but to him alone. For, the like supreme authority and jurisdiction unto his, over the whole Church, having been granted only to the Apostles, and after there decease, being derived from S. Peter the Prince of the Apostles, unto the Pope alone; in these two respects the excellency of his universal authority, descending from the Prince of the Apostles, is properly called Apostolical; which term, by itself alone, without limitation, cannot therefore be given to any other. Fiftly, in the Council of Chalcedon, he was entitled, the universal Archbishop, and Patriarch of great Rome; which style, albeit S. Gregory refused, in the sense as it was used by john Bishop of Constantinople, and that to abate his pride, S. Gregory began to write himself neither Patriarch, nor Bishop, but servus servorum Dei: yet he admitted the Council of Chalcedon, 
joan Diac. in eius vita l. 2. cap. 1.  in the particular use of this term, signifying, that the Pope was Bishop of the universal Church; as also many of S. Gregoryes Predecessors had entitled themselves before him. Sixthly, 
Greg. l. 4. epist. 32. Bern. l. 2. de consid.  S. Bernard among others, called the Pope, the Vicar of Christ. Stephen, Archbishop of Carthage, writing to Pope Damasus, in the name of three African councils, directeth his Epistle, To the most Blessed Lord, advanced with Apostolical dignity, Apostolico culmine sublimato, the holy Father of Fathers, Damasus, Pope and chief Bishop of all Prelates. Lastly, to be short, the word Pope, without any addition, is given only to the Pope. In which sense we read in the Chalcedon Council, The most blessed and Apostolical Man, the Pope giveth us this in charge: where also he is called, 
Act. 16.  Pope of the universal Church. And in the Breviary of Liberatus we read, that none is Pope over the Church of the whole world, but only the Roman Bishop.  
Thirdly, the succession of the Pope to S. Peter and the supreme authority of the Roman Church in regard thereof, is proved by the councils; whereof a long treatise might be made, but for brevities sake, because the Protestants seem to respect and reverence, with S Gregory the great, the four first general councils, as the four Evangelists; and that they are also received by act of Parliament anno 10. of Queen Elizabeth, I will allege no other but those, and out of them so much alone, as may be sufficient to establish the Pope's Supremacy: and to let you see, That if the Catholics might be admitted, to any kind of just and equal try all; how easily it were for them to claim Toleration, & to justify the Religion even by the statutes at the common Law, which are now in force in England.  
The sixth Canon therefore, of the first Council of Nice, beginneth in this manner: The Roman Church hath always had Primacy: and, let the ancient custom continue in Egypt, or Lybia, and Pentapolis; that the Bishop of Alexandria, have power over them all, whereof (the reason followeth) quoniam quidem & Episcopo Romano parilis mos est, which Bellarmine showeth very well, that it can bear no other sense, but only this; That the Bishop of Alexandria ought to govern those provinces, because the Roman Bishop hath been so accustomed; that is to say, because the Roman Bishop before this time, hath always permitted the Bishop of Alexandria to govern those Countries, or because he hath always used to govern them by the Bishop of Alexandria. And so Nicolas the first, in his Epistle to Michael, understood the same. Upon the reading of which Canon of the Council of Nice, the judges in the Chalcedon Council began and said: That they had well considered (perpendimus) all Primacy and chief honour to be consirued according to the Canons, unto the most beloved of God, the Archbishop of old Rome. Where you see the Primacy of the Pope acknowledged, not only in the Nicen, but also in the Chalcedon councils; which was another of the four first, wherein this Canon was recited, and allowed as hath been said.  
Also in the third book of the Nicen Council, in the three first Canons, taken out of the Epistle of Pope julius the first, are found these words: councils ought not to be celebrated, 
Con̄. Nic. l. 3. Socra. l. 2. c. 13. Zozom. l. 3. cap 9 Nicepho. l. 9 cap. 5. Synod. Alexand.  without the sentence of the Roman Bishop. And again: Bishops in more weighty causes may freely appedle to the Apostolic Sea, and sly thereunto, as to their Mother. And lastly: While the Bishop of the Apostolic Sea doth judge again (that is to say upon appeal) the cause of any Bishop, no other may be ordained in his place, that is then upon his trial. And the reason is given, because it is not permitted to end, or define such causes, before the Roman Bishop be consulted withal. For our Lord said unto Peter: whatsoever thou shalt bind etc. By which words you see, that the Pope is acknowledged to be the head of all councils; without whose sentence, they cannot be celebrated or confirmed; and that he is the supreme head of the Church, unto whom it is lawful for all other Bishops to make their appeals.  
Which last point of appellation is also more fully expressed and confirmed in the foruth and seventh Canon of the general Council of Sardis, which was celebrated a very short time after the Nicen Council, and is accounted to be as one therewith, because the same Fathers for the most part were present in both, & nothing concerning Faith, was added of new in the latter. And therefore, not only Sozimus, but also julius, Innocentius, and Leo, seem to cite these Canons, under the name of the Canons of the Nicen Council. Lastly, in the 39 Canon of those of Nice, translated out of Greek & Arabic, it is said in this manor: A Patriarch is so above all those that are under his power, as he that holdeth the Sea of Rome, is head and Prince of all patriarchs; because he is the first, as Peter was, to whom was given power over all Christian Princes, and over all their people, as he that is the Vicar of Christ our Lord, over all people, & the universal Christian Church. And whosoever shall contradict it, is excommunicated by the Synod. See the notes upon this Canon, in the first Tome of the councils, especially in Binnius. And so much for the Nicen Council.  
The second Council was that of Constantinople, where in the 3. alias 5. Canon, it is said, that the Bishop of Constantinople should have the Primacy of honour after the Roman Bishop: whereby it is supposed as a thing most certain, and a thing out of question; that the Roman Bishop had the Primacy, not only in honour, but also in Government and jurisdiction, whereof the Council speaketh in that place, as appeareth out of the second Canon next preceding. The other part of this Canon, was not received for many hundred years after, because it was not confirmed by the Bishop of Rome (which also proveth his Primacy) until at last the Roman Church consented, & then it began to take offect, as is manifest in the Council of Lateran. 
Theod. l. 5. hist. c. 9  Also the same Council in their Epistle to Pope Damasus, which is extant in Theodoret, do say; that they met together at Constantinople, by the commandment of the Pope's letters sent unto them by the Emperor, wherein they further acknowledge the Roman Church, to be the head, and they the members.  
The third general Council was that of Ephesus, the Fathers whereof in their Epistle to Pope Celestine, acknowledge the Pope's care of them, for fincerity in matter of Faith, to be most grateful and pleasing unto the Saviour of all. And say; that they imbrare it with all a miration and reverence: and that it was the custom of those, in that high place (Vobis tam eximijs in more positum) to be renowned in all things, and to moke their studdyes, the  stays, and grounds of Churches. Wherein also they said, that necessity required they should declare to his Holiness, all things which had passed in that Council, showing thereby their dependence of the Roman Bishop. And when the whole Council had applauded the Pope's letters, and followed his instructions, and that the Legates, coming in afterwards, had understood the same, one of them, 
Tomo. 2. cap. 15.  called Philip, thanked them; that with there pious voices and acclamations, they had submitted themselves, as holy members, to their holy head. For, saith he; your happiness is not ignorant, that the Blessed Apostle Peter, was the head of the whole Faith, and of all the rest of the Apostles. And further he saith, that Peter was the Vicar of Christ, constituted by him, and that he yet lived in his successor: and that, his successor and holy Vicar was the Roman Bishop: which speeches, the sacred Synod, was so far from detesting, that showing conformity in the same faith, they subscribed with them. 
evag. lib. 1. hist. c. 4.  Also the same Council, as Euagrius recordeth, affirmed, that it deposed Nestorius (ex mandato) by a commandment of the Pope's letters. And the Fathers thereof in their Epistle to the Pope do write: that they presumed not to determine the cause of john Patriarch of Antioch, which was more doubtful than the cause of Nestorius, but that they reserved the same to the Pope himself.  
The fourth general Council was that of Chalcedon, which confirmed the sixth Canon of the Council of Nice, concerning the Primacy of the Bishop of Rome, as you have heard. The superscriptions of the letters, or petitions to the Council (all or many) were in this form: To the most holy, and the most Bl●ssed, the universal Archbishop, & Patriarch of great Rome, Leo; whereby he was acknowledged the head of the Council: and those superscriptions were recorded by the Notaries, together with the acts of the said Council. In the beginning whereof Paschasius said in this manner: we have in our hands the precepts of the most Blessed, and most Apostolic man, the Pope of Rome, who is head of all Churches, whereby his Apostleship hath pleased to command, that Dioscorus the Archbishop of the Alexandrians, should not sit in the Council, & all the Council obeyed. And afterwards the letters of Pope Leo being read, 
Act. 2.  all the Fathers of the Council said, so we believe; Peter hath spoken so by Leo. And in the third action, Leo is often called universal Patriarch, and universal Archbishop. And jutianus one of the Bishops, said unto one of the Pope's Legates: that they held the Primacy of the most holy Leo, and desired them, as holding his place, to give sentence against Dioscorus, whereunto the Council consented, and sentence was given accordingly in the Pope's name against him. In which Council also Theodoretus, who was deposed by a Synod of Ephesus, being restored by the Pope, was admitted to enter with these words: Let the most reverend B. Theodoret come in, and be made partaker of the Council, because the most holy Archbishop Leo hath restored his Bishopric unto him. S. Thomas of Aquin recitoth out of the same Council, the confirmation of appeals, of all Bishops accused of any great crime to the Pope of Rome, and that other things defined by him should be held or received, as from the Vicar of the Apostolic Throne: and that the whole Council made this acclamation to Pope Leo; Let the most holy. Apostolic, and universal Patriarch live many years. Lastly, the same Council in their Epistle to Leo, confess him to be their head, and they the members; & speaking of the wickedness of Eutiches; after all this, say they, over and above, he extended his madness, even against him, to whom the custody of the vineyard was committed by our Saviour (that is) against thy Apostolical Holiness: and he thought to excommunicate thee, that dost hasten to unite the body of the Church. And in conclusion with many fair words, they desire him to grant unto them, that the Church of Constantinople, might have the second place, after the Apostolic Sea: which notwithstanding he would not grant them, nor was it granted by his successors, for a long time after.  
And thus much of the four first general councils, which they that receive them according to the Statute, must needs grant, that the Pope hath always had Primacy; that he is the successor to S. Peter, the head of the whole faith, & of all the rest of the Apostles, and the vicar of Christ, & the like: That his care and study, is the ground and foundation of the Church; that he is the universal Archbishop & head of the Church; that no councils ought to be celebrated without his sentence; that it is necessary the councils should declare unto him what passed in them; that whatsoever he defined, should be received, as from the vicar of Christ; That causes of great difficulty must be referred unto him; that all Bishops may appeal unto him, & to the Church of Rome, as to their Mother; that he commandeth in councils; that he may depose patriarchs, & restore them that be deposed. And lastly, that the decrees of councils take no effect, without his consent and confirmation.   

SECTION XI. The Pope's Supremacy is proved out of the point of the infallibility of his doctrine, by the authorities of the ancient Fathers.  
fourthly therefore, the Catholics in defence of this doctrine of the Pope's Supremacy, produce the authorities of all the ancient Fathers, nubem testium, a bright and great cloud of witnesses to enlighten the obscurity of faith, in this vale of darkness. Which if I should go about to set down at large, I should be infinite. Wherefore to contract this copious matter, I will allege some of those who teach, that the authority of the Pope of Rome, and the Church of Rome, as united with the Pope, aught to be received in matters of Faith; whereof it must needs follow, that the Pope succeed S. Peter, and that, as upon S. Peter, in respect of his faith, so also in his place upon the Pope the Church is so built in such manner, as that the gates of Hell shall not prevail against it.  
But before I begin, I would have you observe, that it is all one to affirm the sea of Rome, to be the Rock of the Church, or the Pope to succeed S. Peter in his Pastoral Office, or to give unto the Pope any of those titles, which are proper to S. Peter, as to say expressly, that neither the one, nor the other can fail in teaching the true faith, because these former assertions, and the like do imply, that the promise made unto S. Peter, doth belong also to the Pope & his seat, and that the faith or doctrine, which the Pope teacheth, can suffer no defect, because, according to the words of our Saviour, the stability and duration of the Church dependeth of it. And therefore it is manifest, that the Fathers do signify thereby, that the Church of Rome, was not only the true Church in their days, or that the Pope did not teach any false doctrine in their times, as some Protestants seem to understand them; but also that the truth was always to continue therein, and that the Pope could never err in matter of Faith, grounding themselves, as I have said, upon the promise of Christ to S. Peter: and that you may not doubt of this, I thought good to prove the supremacy of the Pope out of the infallibility of doctrine, which the Fathers acknowledge to be inseparable from the Pope, and sea of Rome.  
The first that I think fit to produce in this matter is the great Athanasius, who withstood himself alone, the force and fury of four Emperors, and sustained the persecution of all the Arian heretics, and (a man may say) of all the Eastern world against him. He was Patriarch of Alexandria, at that time the second seat after Rome, & was a principal man both in the Council of Nice, and also in that of Sardis. In which sacred Schools in respect of his excellent virtues, it might perchance be truly said, that he deserved the place of a master. But it is praise sufficient, that he showed himself a most renowned scholar of those renowned masters. He therefore that had received the spirit of the Nicen Council, and wrote according to the sense and doctrine of the Fathers thereof, saluted Mark the Bishop of Rome in this manner: 
Athan. ep. ad Marc.  To our most holy Lord venerable with Apostolical dignity, Mark, the Father of the holy, Roman, and Apostolical seat, and of the universal Church, Athanasius & the Bishops of East health, and afterwards in his letters, he acknowledgeth the Roman Church, to be the Mother of all Churches; and useth also these words: We are yours, and unto you, with all those committed to our charge, we are obedient, and ever will be. And in his epistle to Felix the second, he with the other Bishops of Egypt do say, 
In tom. 1. Concil.  that they suggest to his holy Apostleship, that it would please him, according to his custom to have care of them; that they and theirancestors had received help from his holy Apostolic seat; that according to the decrees of the Canons, they beseech the said Apostolic, & highest seat, to give them help, from whence their Predecessors had received ordinations, rules of doctrine, and other helps; that they have recourse unto the Roman Church, as to their Mother; that he was Peter, and upon his foundation the pillars of the Church, that is the Bishops (say they) are set and confirmed, that they presume not without his counsel to define any matter of faith, the Canons commanding, that without the Roman Bishop, in the more weighty causes, nothing ought to be determined; that the judgement of all Bishops is committed to his seat. And they expound the place of Matthew 16. of the Primacy thereof, and confirm all that they say with the authority of the Nicen Council: whereupon you must needs grant, that none can write a better comment, than those excellent men, that were present at it.  
After Athanasius, shall follow those other Fathers, who have recorded the succession of the Popes of Rome to S. Peter, & thereupon compare the faith of the one, with the faith of other, & the faith of the Catholic Church, with that of Rome, in regard of the Pope's person, in whom the immediate government of that sea, & the supremacy of S. Peter are both united. 
Ireneaeus lib. 3. cap. 3.  Ancient Irenaeus, scholar to Policarp the disciple of S. john teacheth, that the Church of Rome, is the greatest, and the most ancient; that it is known to all men, founded and established by the two glorious Apostles Peter, and Paul; and that the Catholics showing the tradition, which it received from the Apostles, and that faith which was delivered to all, coming down by succession of the Bishops thereof, even unto their time, they did thereby confound all those that gathered otherwise then they ought, by self conceit, or vain glory, or blindness, or false knowledge. Wherein you see, he supposeth the true faith to be preserved in the Roman seat, by means of the succession of the Bishop thereof, to S. Peter, and S. Paul, and that all those are confounded thereby, that do hold any contrary doctrine; whereof immediately after he giveth the reason, saying: For necessarily every Church, must have recourse and accord with the Church of Rome, in respect of her more powerful principality: So that all those that do not accord therewith, having their principality from the Apostles, are utterly confounded by it. And a little after: The blessed Apostles (saith he) founding and instructing the Church, delivered the Episcopal care of the government thereof to Linus, setting down successively the names of all the Popes until his tyme. Where I would have you note, that he maketh no difference between the Roman Church, and the Church in general, which he saith, the Apostles instructed and left to Linus.  
Epiphanius also relating exactly the same succession of the Popes to S. Peter, 
Epiphan. har. 27.  addeth that no man should marvel, why the same is so particularly recounted. For, saith he, by those things (that is to say, 
In ancorat. circaprinc.  by this particular succession) clarity is always showed, meaning that the knowledge of this succession, was necessary for the clarity, and knowledge of the Catholic doctrine. And therefore else where he saith, that his succession is the firm Rock, upon the which the Church is built, and that the gates of hell, which are Heretics, and arch-heretics, shall not prevail against it. For absolutely, the faith is firmed in him, that received the keys, and looseth in earth, and bindeth in Heaven. So Epiphanius, who teacheth plainly as you see, that the true Faith cannot be separated from the Seat of S. Peter.  
S. Hierome likewise 
(a) Lib. de prescript. Eccles. in Clemen.  briefly declareth this succession, and notably 
(b) Epist. ad Dam.  delivereth his sentencè concerning his doctrine. Although (saith he to Pope Damasus) thy greatness doth fear me, yet thy humanity doth invite me; being a sheep, I crave the help of my Shepherd. I speak with the successor of the Fisher, and with the disciple of the Cross. I following no chief but Christ, do associate myself with the communion of thy Beatitude, that is, of the Chair of Peter. Upon that Rock, I know the Church to be built: whosoever out of this house shall eat the lamb, he is profane: whosoever is not found in the Ark of Noë, shall perish with the flood. And a little after, he that gathereth not with thee, scattereth, that is, he that is not of Christ, is of Antichrist. Where most evidently, he calleth the Chair of the Pope, the Chair of Peter, and the Rock of that Church, out of which there is no salvation; and that he, who gathereth not with the Pope, is not of Christ, but of Antichrist. Yea so much he grounded himself upon the authority of the Pope, that he affirmed he would not be afraid to say, that there were three hypostases in the Trinity, if the Pope should bid him. And again, in the end of his exposition of the Creed to Pope Damasus. This is the Catholic faith (saith he) most blessed Pope, which we have learned of the Catholic Church, wherein if any thing be less skilfully, or less warily set down, we desire that it may be corrected by thee, that dost hold the faith, and the seat of Peter. But if this our confession shall be approved by thy Apostleship, whosoever will accuse me, shall show himself, either to be ignorant, or malevolous, or perchance no Catholic, but me to be an heretic he shall not prove. Where he signifieth, that none can be heretics, 
Lib. 1. appol count Ruff.  who suffer themselves to be corrected by the Pope's authority. And concerning the Roman Church, speaking against Ruffinus he saith: What faith is that, which he calleth his? If he answer, the Roman faith: ergo, Catholici sumus, then are we both Catholics; where he teacheth plainly the Catholic and the Roman faith to be the same. 
Lib. 3. appol. count Ruff.  And in the same treatise, know (saith he) that the Roman faith praised by the voice of the Apostles, doth not receive any such illusions, although an Angel should teach otherwise, then hath been once preached.  
With S. Hierome must go accompanied S. Augustine, who in his answer to the letters of a certain Donatist, urging the perpetual duration of the Catholic Church, built upon Peter according to the promiss of our Saviour, recounteth above forty Popes, deducing them successively from S. Peter to Anastasius, who was Pope at that time, and then concludeth; that in all that order of succession, 
Epist. 165.  no Donatist Bishop could be found: by which discourse he would prove, that the Donatists were not the true Church, because no Pope, or head of the Church was ever Donatist. Which in the same place he further confirmeth, by answering a secret objection, that the Pope might err, because a wicked man might be Pope: For (saith he) though some traitor or judas should have entered into that rank or order, yet this could nothing prejudice the Church, nor the innocent Christians, or believers, for whom our Lord had provided by saying of evil governors, do what they say, but do not what they do, for they say, and do not; to the end, that the assured hope of the faithful relying itself not upon man, but upon God (or upon the word of our Saviour) they might never be divided by tempest of sacrilegious Schism. Where he proveth, that no evil Pope can err, because if that could be, the innocent Christians following our saviours commandment, should be thereby deceived, 
Cont. ep. Fundamenti cap. 4.  and divided in Schism. And therefore he also professeth, that the succession of Priests from the seat of Peter unto the Bishop living in his time, held him in the Catholic Church; making that an argument of the true doctrine thereof. And comparing the communion of the Apostolic head, with the members, to the union of the mystical vine with the branches; 
In psal. count part. Donat.  he exhorteth the Donatists thereunto in these words. Come brethren, if you please, that you may be grafted in the vine: It is a grief unto us, when we see you to lie thus cut off. Number the Priests even from the very seat of Peter, and in that order of Fathers, see who, and to whom each one succeeded. That seat is the Rock, which the proud gates of Hell do not overcome, under standing thereby, that they who were cut off from the communion of that seat and succession, were also cut off from the Church of Christ; and that according to the promise of our Saviour, neither they, nor their errors should be able to provayle against it. 
Lib. 2. count. duas epist. Pelag. Lib. 1. cont. lunli. cap. 4.  And affirming against the Pelagians, that the antiquity of the Catholic faith, was clearly known, by the letters of venerable Innocentius the Pope, he inferreth; that to depart from his sentence, was to straggle from the Roman Church; making it by this inferrence a certain sign of departure from the Church of Christ. And rebuking a certain Pelagian: methinks (saith he) that part of the world should suffice thee (meaning for his belief in matters of faith) wherein our Lord would that the chief of his Apostles, should be crowned with a most glorious Martyrdom; unto the Precedent of which Church, being the blessed Innocentius, if thou wouldst have given care, long since in the dangerous time of thy youth, thou hadst freed thyself from the snares of Pelagians. For what could that holy man answer to the African Countells, but that which the Apostolic seat, and the Roman Church doth anciently hold with other? Wherein he teacheth, that the definition of the Pope ought to suffice us, and that he cannot determine otherwise then according to the ancient Faith.  
Optatus likewise, recounteth the lineal succession of the Popes, and beginneth the same in this manner. Therefore the Chair is united, which is the first of her gists: therein Peter sat the first, to whom succeeded Linus etc. numbering the rest unto Siricius, who lived in his tyme. And a little before he saith, it ought to be seen, who sat first in the Chair, & where he sat. And afterwards; tho● canst not deny; but thou knowest that the Episcopal Chair was given first to S. Peter, in the City of Rome, wherein Peter the head of all the Apostles sat: in which one Chair, unity ought to be kept of all men: Signifying thereby, that Peter the head of all the Apostles, sat first therein, to show that all those, that are members of the Church, are bound to unite themselves unto it.  
Tertullian is also one of those, that describeth the Catalogue of the Roman Bishops, which he composeth in verse, beginning with S. Peter, and ending with Higinius, Pius, Anicetus. And in his book of Prescriptions he saith: thou hast Rome, whose authority unto us also is ready at hand; so giving his reader to understand, that the authority of Rome was an argument ever ready to confute an heretic. And then followeth, A Church happy in her state, to whom the Apostles powered forth (or gave abundantly) their whole doctrine, together with their blood; meaning no doubt, that they powered forth their whole doctrine into it, to be preserved therein for ever, in respect whereof he termeth it happy per excellentiam, which Irenaeus doth more fully express, when he saith, that we must not go to others to seek the truth, which we may easily have from the Church, 
Irenaeus l. 3. cap 3.  wherein the Apostles, as it were in a most rich treasure, have laid together all those things, which are of truth, that from thence, every one who will may receive the same. And thus much of those Fathers that do not only set down the Pope's succession to S. Peter, 
Tom. 1. Concil. ante Concil. Calced.  but also plainly teach, that his faith cannot fail, because he holdeth the place of Peter, wherein none of the other Fathers disagree, or dissent from them. Petrus Chrysologus in his epistle to Euthiches the Heretic, condemned afterward in the Chalcedon Council, exhorteth him in this manner. We exhort thee venerable brother, to attend attentively unto those things which are written from the most blessed Pope of the City of Rome. For blessed Peter living and governing in that his proper seat, gave the truth of faith, to all those that seek it: which may serve for a clear exposition of the words of Tertullian, and Irenaeus afore said.  
Prosper, S. Augustine's Scholar, inferreth as most absurd, 
Prosp. count. Collit. cap. 20.  that according to the censure of his adversary, Pope Innocentius should have erred, a man (saith he) most worthy of the Seat of Peter. And likewise, that the holy Seat of Blessed Peter should have erred, which spoke unto the whole world, by the mouth of Pope Sozimus. 
Cap. 41.  And again; that Pope Innocentius struck the heads of wicked error, with the Apostolical dagger. And that Pope Sozimus with his sentence gave force to the African councils: and armed the hands of all the Fathers with the sword of Peter, to the cutting off, of the wicked. And that Rome by the principality of Apostolical priesthood, 
De vocat. gentium lib. 2.  was made greater by the Ark of Religion, then by the Throne of secular power.  
S. Ambrose saith, 
Ambros. cap. 3 1. ad Tim.  that though all the world be of God, yet his house is said to be the Church, whereof at this day Damasus is the Rector. And else where. He demanded the Bishop (saith he) whether he agreed with the Catholic Bishops; that is, whether he agreed with the Roman Church. 
Orat. in Satyrum.  In which words he maketh it all one, to agree with the Church of Rome, and with the Catholic Church. And again he saith, 
Lib. 1. ep. 4. ad Imperatores.  that the clemency of the Pope should be entreated, not to suffer the head of the whole Reman world, the Roman Church and that inviolable Faith of the Apostles to be disquieted, because from thence did flow the Laws of venerable communion unto all.  
Saint Cyprian, besides that he teacheth as you have heard, the cause of an Heresy & Schism to be, 
Epist. 55. ad Cornel. Epist. 40. Ib. lib. 4. epist. 8.  for that one Priest, and one judge for the time, is not acknowledged in the Church of God: And that there is one chair, built by the voice of our Lord, upon S. Peter, that whosoever gathereth else where scattereth, which S. Hierome expoundeth (as you have heard) not to be with Christ, but with Antichrist; being to signify unto the Pope, that one to whom he wrote, did communicate with the Pope, expounding himself he saith: 
Epist. 52.  that is, with the Catholic Church. Where he also maketh it all one, to communicate with the Pope, and to accord with the Catholic Church. And complaining of certain Heretics, he useth these words: 
Epist. 55. ad Cornelium.  They are so bold as to sail unto the chair of Peter, & to the principal Church, from whence Priestly unity doth proceed: not considering that they are Romans, whose Faith is praised by the preaching of the Apostle; unto whom, no falsehood can have access. Giving thereby to understand, that it was in vain for Heretics to imagine that the Sea of Peter, or the Roman Church could be deceived by them.  
S. Cyril desired to know of Pope Celestine, 
Cyril. ep. 18. & tom. 1. Concil. Ephes. cap. 10. & cap. 14.  whether he would communicate any longer with Nestorius the Heretic, for that he presumed not to separate himself from him, without the Pope's knowledge: unto whom Pope Celessine answered: that with the authority of his Sea (the Popes) and with the power of his place, as his Vicar, he should with all diligence execute the sentence of excommunication etc. Whereunto S. Cyril obeyed. Who also, in his book, called the book of Treasury, as S. Thomas doth allege him, hath these words: as Christ received most full power from his Father; 
Opusc. 1. cont. ere. Graec. cap. 32. §. Habetur.  so also most fully he committed the same to S. Peter and his Successors. Again, unto no other than unto Peter, but unto him alone, he gave; quod suum est plenum, the fullness of his power. And again, 
D. Thom. in catena. Matt. 16.  according to this promise of our Lord (meaning that of the 16. of S. Matthew) the Apostolic Church of Peter, doth remain immaculate from all seduction, and Heretical circumvention, in the Bishops thereof, in the most full Faith and authority of Peter, over all the Primates of the Churches, and their people. Again, 
D. Tho. op. count. Graec.  all according to the divine law bow down their heads to Peter, and the Primates of the world obeyed him as our Lord jesus Christ himself. And S. Thomas saith further, that it is necessary to salvation to be under the Roman Bishop: proving the same out of other words of S. Cyril in the same book, saying. Therefore brethren, if we follow Christ, let us hear his voice as his sheep, remaining in the Church of Peter: which testimonies, albeit now they are not found in that volume of S. Cyrils', because (as it is known) many books thereof have perished; yet in respect of the authority of S. Thomas, no question can be made of the true allegation of them.  
Lastly, not to be over tedious, I will conclude with the testimony of S. Bernard, who imploring the Pope's authority against a new Heresy then arising, saith: All dangers and scandals arising in the Kingdom of God, especially which concern Faith, aught to be referred to your Apostleship. For I think it convenient, that the damages of the Faith, should there especially be amended, where Faith can feel no defect. For this is the prerogative of that sea etc.   

SECTION XII. The Pope's Supremacy is proved by his being privileged from error in doctrine of Faith; out of the authorities of the Popes themselves.  
HAVING thus proved the Pope's Supremacy, by the four first general councils, and by the testimonies of the Fathers, not only in general: but also in the particular point of their infallible doctrine, which is most in Controversy between you and us; according as your patience and the straightness of a letter will permit: It is now expedient in this place, to show how the Catholics demonstrate the same, by the authorities of the Popes themselves. For how much less the protestants esteem of them, so much the more, the holy Fathers as you have seen, do magnify and extol them: submitting themselves no less to their decrees, then to the sentences, and definitions of general councils. Suarez in his answer to the King's book, allegeth the authorities of more than forty Popes within the first 600. years, for the power, dignity, and succession of their Supremacy. Who being men, chosen by the spirit of God, and of the primitive Church, in respect of their wisdom, and excellent gifts for the government thereof: and the most of them being declared and acknowledged for Saints and Martyrs, by the whole Christian world; I cannot tell with what face any man that beareth but the name of a Christian, can deny their authority. For brevities sake omitting the most and greatest part, I will first produce some of those Popes, that challenge to themselves the like stability in Faith and doctrine, as the Fathers grant unto them, according to the word and promise of our Saviour made to S. Peter their predecessor: and afterwards, I will likewise prove their Supremacy in government, and judicial power over the Church of Christ.  
Fabianus, acknowledgeth, that he was bound by the divine precepts and Apostolical ordinations, to watch over the state of all Churches. 
Epist. 1.  That others were bound to know the sacred rites of the Roman Church, which was called their Mother. 
Epist. 3. ad Hilarium.  And that he was advanced to that Priestly height, to forbid those things which were unlawful, and to teach those things that were to be followed.  
Lucius the first, in his Epistle to the Bishops of Spain, and France, saith; 
Epist. 1.  that the Roman Church is Apostolic, and the Mother of all Churches, which was proved never to have erred from the path of the Apostolic tradition, nor to have been depraved with Heretical novelty: according to the promise of our Lord, saying: I have prayed for thee etc. which promise you know can never fail; and therefore the Roman Church can never err, as being united to S. Peter and his successors, to whom the promise was made.  
Felix the first, likewise saith, that as the Roman Church, received in the beginning, 
Epist. ad Benignun.  the rule of Christian Faith, from her authors, or founders, the Princes of Christ's Apostles; so it remaineth untouched, according to that, I have prayed for thee etc.  
Agatho likewise, in his Epistle to the Emperor Constantine, which was read and and approved in the 6 general Council, saith. This is the rule of the true Faith, which the Apostolic Church of Christ, both in prosperity and adversity hath lively held &c. because, it was said to Peter, I have prayed etc. here our Lord promised, that the Faith of Peter should not fail; and admonished him to confirm his brethren, which the Apostolic Bishops, the predecessors of my littleness, as all men know, have always fulfilled.  
Simplicius, 
Epist. 1.  in his Epistle to Zeno the Emperor calling him son, and exhorting him to defend the Faith, he saith; for the same rule of Apostolical doctrine doth abide fast in his successors (speaking of Pope Leo) to whom our Lord inloyned the care of his whole flock: where you see, he acknowledgeth though doctrine of the Pope to be a rule of Faith, which was to remain according to the institution of our Saviour. And else where he saith notably as followeth. The doctrine of the holy memory of our Predecessors being extant (against the which it is not lawful to dispute) whosoever doth seem to be rightly wise, hath no need of new instructions.  
Eusebius, in his Epistle to the Bishops of Tuscany and Campania saith, 
Epist. 3.  that the sentence of our Lord jesus Christ, cannot be pretermitted, which saith, thou art Peter etc. And those words which were then spoken, are proved true, by the effects of things; because in the Apostolic sea, the Catholic religion hath always been kept without spot.  
Gelasius likewise saith: That the Apostolical sea is very careful, not to be stained with any contagion of pravity, or false doctrine, because the glorious confession of the Apostle (Peter) is the root. For, saith he: If any such thing should happen, 
Epist. ad Anastas. August.  which we assure ourselves can never be, how should we presume to resist any error etc. Where you see he proveth, that the Apostolic seat, is privileged from error; being grounded upon the confession of S. Peter, whereunto our Saviour promised that stability, which is fit for the root, and rock of truth.  
Felix the 2. in his answer to Athanasius, and to the Egyptian Bishops, understandeth likewise the words of Christ, Matthew 16.23. to be meant of the Roman Sea. 
Lib. 4. ep. 32. cont. joan. Ep. Constant.   
Gregory the Great saith: That it is manifest to all that know the Gospel, that unto S. Peter the prince of the Apostles, the care of the whole Church was committed, to whom it was said, Feed my sheep; 
Lib. 6. indict. 15. c. 37. alias 201.  I have prayed for thee etc. thou art Peter etc. And else where he relate than epistle of Enlogius the Patriarch of Alexandria, acknowledging the Chair of Peter to be the sea of Rome, and then he addeth: Who is it, 
Lib. 7. ep. 125.  that knoweth not, the holy Church to be founded on the solidity of the prince of the Apostles? For the which cause he teacheth also, that those things, 
Lib. 3. ep. 41.  which have been once decreed, by the authority of the Apostolic sea, do need no other confirmation. And he admonisheth Bonifacius, in one of his epistles, to take heed that his soul be not found divided from the Church 〈◊〉 Blessed Peter, lest he being despised here in this worth should shut the gate of life against him in the next.  
And to add one or two more of some what latter times, Nicolaus 1. in his epistle to Michael the Emperor saith: The privileges of that 〈◊〉 the Roman) are perpetually rooted, and planned by God; they may be thrust at, they cannot be transferred; they may be pulled, they cannot be placked up. The same which were before your reign, remain, God be thanked, hither to untouched, and shall remain after you, and as long as the name of Christ is preached, they shall not leave to subsist.  
To conclude, Leo the 9 avoucheth: That by the sea of the Prince of the Apostles, the Roman Church, and as well by S. Peter himself, as by his successors, the devices of all Heretics have been reproved, convicted, & beaten down, and the hearts of the brethren have been confirmed in the faith of Peter, which hitherto hath not failed, nor shall ever sail hereafter.   

SECTION XIII. The Pope's supremacy in judicial authority is proved out of the testimonies of the Popes themselves.  
THUS far we have alleged the authority of the Popes themselves for their supremacy, in matters of Faith, and for the infallibility of their doctrine. It followeth now to produce the like restimonyes of Popes for their Supremacy, in some special points of jurisdiction and government over the Church of God ●●rst therefore, concerning their authority, in calling and confirming of councils, besides that which hath been said already; out of the first four general councils; 
Marcel.  Marcellus, who died about the year of Christ 310. in his epistle to the Bishops of the province of Antioch affirmeth, that ●o Synod, or Council can be lawfully made, without authority of the Roman sea. 
julius.  julius the first, in his epistle ad Orientales, calling the Roman sea the first, saith, That unto it, belongeth the right of assembling Synods, of judging Bishops, and of reserving the greater causes unto itself, because it is preferred before the rest, not only by the decrees of Canons and holy Fathers, but also by the voice of our Lord and saviour. 
Leo. Epist. 47.  Leo the first, in his epistle to the Chalcedon Council, signified; that it was the will of the Emperor, that the Council should be assembled, saving the right and honour of the most blessed Peter the Apostle. And further he saith: That by his vicar, he was the Precedent thereof. And in his epistle to Putcheria the Empress, speaking of the decrees of that Synod, concerning the honour of the second seat to be given to the Church of Constantinople, he saith, that by the authority of Blessed Peter the Apostle, with a general definition, he did utterly disannul them, and make them void. Gelasius likewise, 
Gelasius.  in his epistle ad Dardanos, doth avouch, that the Apostolical seat confirmed all Synods, and that no Bishop can avoid his judgement.  
More in particular concerning the jurisdiction of the Roman sea over Bishops, and in greater causes, Anicetus in his Epistle doth say: 
Anicetus.  That it belongeth to him, to determine the judgements of all Bishops. The like hath Elcutherius in his epist. cap. 2. 
Eleutherius. Victor.  And Victor in his epistle to Theophilus saith, that to do the contrary, is nothing else, but to transgress the bounds of the Apostles, and their successors, & to violate their decrees. Felix likewise said, 
Felix. ep. 1.  that the greater causes of the whole Church, were reserved unto him.  
Melchiades in his epistle to the Bishops of Spain saying, that it appertained unto him to judge of Bishops, addeth these words following: 
Melchiades.  For these (meaning Bishops) our Lord reserved to his own judgement, and this privilege he committed alone to the Blessed keybearer Peter in his place; which prerogative doth justly accrue to his sea, to hold and inherit the same, in all future times; because even among the Apostles, there was some distinction of power. Bonifacius in his 2. epistle to the Bishops of France, 
Bonifacius.  speaking of the judgement of Bishops, 
In Apol. 2. pro Athans.  in weighty causes, concludeth thus: It is necessary, that they be confirmed by our authority. julius the first, in his epistle ad Orientales, in the cause of Athanasius the Patriarch of Alexandria, 
julius.  asketh them, whether they were ignorant that it was the custom to write unto his Church; if any Bishop were called in question of suspicion, that from thence, that which was just, might be defined? And a little after he saith thereof: Those things, which we received from the blessed Peter the Apostle, we signify unto you, which I would not have written, imagining that they were known unto you, unless the facts themselves had troubled you.  
Gelasius in his epistle to the Bishops of Dardania saith: 
Gelasius.  That the Church of Rome, hath the knowledge of all things through the world, because the sea of the Blessed Peter the Apostle, hath authority to dissolve whatsoever hath been bound by the sentence of any other Bishops as unto whom it belongeth to judge of all Churches; neither is it lawful for any other to judge of her judgement. 
Sixtus 2. Epist. 1.  Sixtus 2. pronounceth, that it is lawful for Bishops to appeal, unto the Apostolic sea, to whose disposition the ancient authority of the Apostles, and their successors, and of the Canons, hath reserved all the greater Ecclesiastical causes, and the judgement of Bishops, because Bishops are blamed, that deal otherwise with their brethren, then is pleasing to the Pope of that seat. 
Damasus Theod. lib. 5. hist. c. 1  Damasus, in his epistle to the Bishops of Numidia, admonisheth them, that they should not permit, to defer unto him, as their head, all things which might be subject to disputation, or question, as the custom (saith he) hath always been. Lastly, concerning the ordination of Bishops, 
Leo. Epist. 82.  Leo, writing to his vicar in the East, the Bishop of Thessalonia, commandeth, that the Metropolitan should certify his vicar of the person of the Bishop that was to be consecrated, & of the consent of the clergy, and of the people, that with his authority, the ordination which was duly celebrated, might be confirmed. And S. Gregory, in his epistle to Constantia the Empress, 
Gregorius  advertising her, that the Bishop of Salonae (a Predecessor of this our fugitive Bishop; who is now with you) was ordained without his knowledge, or the privity of his vicar, or legate (Responsalis) addeth concerning the same, & facta res est; and such a thing is done, as never happened under any of our former Princes.   

SECTION XIIII. The Pope's Supremacy is proved by the ancient and continual practice thereof, in the Catholic Church.  
THUS having proved the Supremacy of the Pope, as well in matter of faith, as in jurisdiction and government, by the sentences of so many Popes, which according to the doctrine of the Fathers, are above all exceptions, and permit no answer from any man that would be accounted a Catholic: It remaineth for the conclusion, and most full and absolute proof of this matter to confirm the same, by the received practice thereof, and approved execution of this authority in the Church of God, which I will do very briefly, because I consider, that I have dwelled too long in this, matter already. Wherefore concerning councils, it shall be sufficient to say; that such as have resisted the Pope, or his Legates in their definitions, have always erred, as the second Council of Ephesus, and the Council of Constantinople, in the time of Nicolaus the first, and that such councils as were rejected by the Pope, have had no authority in the Church of Christ. Whereof Gelasius the Pope giveth many examples in his book (de Anathemate) and in his epistle to the Bishops of Dardania. And in particular, Theodoretus speaking of the Council of Ariminum saith: That it ought not to have any force, the Bishop of Rome, whose sentence before all other was to be expected, not consenting thereunto. And in the Council of Chalcedon, Dioscorus the Patriarch of Alexandria, was commanded not to sit amongst the Bishops, because he presumed to call a Council without the authority of the Apostolic seat: 
Epist. ad Solitar.  Quod numquam licuit, numquam factum est, which (say they) was never lawful, was never done. And the famous Athanasius speaking of Constantius the Arian Emperor, who took upon him to be precedent in a Council which he assembled at Milan: Who (saith he) seeing him to make himself Prince of Bishops in their decrees and precedent in their Ecclesiastical judgement, may not worthily say, that he is the same abomination of desolation, which was foretold by the Prophet Daniel?  
And as for the sentence of the Pope, always received in matter of faith, that may suffice, which Bellarmine saith: That if for the extinguishing of 7. heresies, the first seven general councils were called, above a 100 heresies have been extinguished by the Apostolic sea alone, with the help of particular councils; yet I cannot omit to confirm the same by some few examples. A Controversy being risen about the dignity of the holy Ghost, Zozomenus recordeth: That the Bishop of Rome, 
Lib. 6. cap. 22.  being advertised thereof, wrote his letters to the Bishops of the East, that they should believe, together with the Bishops and Priests of the West, the Blessed Trinity to be consubstantial, and equal in glory: Which being done (saith he) and the matter being judged by the Roman Church, all men were quiet: and so that Controversy seemed to have an end. 
Prosper. count. Collat. cap. 41.  S. Prosper saith, that Innocentius of blessed memory, stroke upon the head of the wicked Pelagian heresy, with his Apostolical dagger: and that Celestine delivered our Country from that disease. And a little after, that by his care Scotland was made Christian.  
In the second age or Century of the Church, in the time of those horrible persecutions, the Controversy of rebaptizing those that were baptised by heretics, began to grow hot, and the tempest was so great, that if it did not cast down some principal bulwarks of the Church, it made the strongest Towers to shake. At which time, in hatred of Heretics, Firmilianus an excellent man; with the other Bishops of the East decreed rebaptisation in the case aforesaid, and that those were to be punished, that doubted thereof. In Africa S. Cyprian, and very many other Bishops joining with him, in sundry councils declared their opinions in favour thereof, though they would not condemn the rest of the world, that practised the contrary. In Egypt also Dionysius Patriarch of Alexandria, any other singular ornament of that age, inclined to the opinion of S. Cyprian But then the authority of S. Peter, in his successor Pope Steven, did well appear, who with no other arms, but with the tradition of his Predecessors sustauned the brunt of so many most famous, both Oriental, and Occidental Bishops, who excommunicating those that had made a decree against the ancient custom of the Church, & threatening the rest, that taught rebaptisation to be lawful, prevailed so much, that all the Oriental Churches conspiring together moan mind, as Dionysius said, 
Euseb. l. 7.  and changing their opinions, were reunited again with the band of peace. And Dionysius himself, changing also his opinion, became so scrupulous, that he refused to baptise one that had not been sufficiently baptised of the Heretics, returning to the Catholic Church, before he had made the Pope acquainted with it. And the Bishops of Africa likewise, that had followed S. Cyprian, made a new decree to the contrary, as witnesseth S. Hierome. And S. Augustine saith: 
Hier. count. Luciferiam. August. epist. 48.  that it is very probable, that S. Cyprian also corrected himself, and that his change in opinion was suppressed by the Heretics. And truly, who can imagine; that such a man as he, tendering so much the peace of the Church as he did, should remain obstinate alone in his own opinion? See this more at large in Baronius, 
Vin. count Lyrin. c. 9  in the year of our Lord 158. and 159. And Vincentius Lirinensis, who notably describeth the success of this victory.  
Lastly Pope Pius the first, having made a decree, that the Feast of Easter, should be celebrated only upon Sunday, against those, 
Euseb l. 5. cap. 24.  that pretended the example and tradition of S. john to the contrary; and 3. of his successors forbearing to compel them for quietness sake, 
Tertul. de praescrip. cap. 53. Euseb. lib. 5. cap. 14.  by Ecclesiastical censure thereunto; Pope Victor succeeding, and perceiving them to be much confirmed in their opinion, called a Council in Italy, and caused others to be assembled in France, and also in other countries. And Theophilus Bishop of Caesarea, and Palestina, 
Beda de equinoctiali in verno.  receiving his command (as Bede our Countryman recordeth) assembled Bishops, not only out of his own Province, but also out of divers other countries: and showed the authority, that Pope Victor had sent him, and declared, quid sibi operis fuit iniunctum: and in all the Eastern councils, it being determined, that the Feast of Easter should be kept upon Sunday, according to the custom of the Roman Church, 
Euseb. l. 5. cap. 24. Niceph. l. 4. c. 38.39.  Pope Victor denounced excommunication against all the Churches of Asia, that would not conform themselves thereunto. Whereupon (though some did think it rigorously done) not only the greatest part of the Churches of Asia did yield therein: but also as Nicephorus testifieth it was decreed throughout the world, that the Feast of Easter should be kept upon Sunday: and they that refused so to do, were holden for Heretakes, and called Quartadecimani.  
The same Controversy being grown very great in Britain, 
August. haeres. 29. Beda lib. 3. hist. cap. 2.  between the English that maintained the custom of Rome, and the Scottish that stood out in schism: and the matter being debated in the presence of King Oswy, Colomannus with the Scottish Clergy relied upon the authority of Anatolins and Columba his predecessors. Wilfrid on the other side answered; That Columba, albeit a holy man, could not be preferred before Peter, to whom our Lord said, thou art Peter, and upon this Rock etc. King Oswy, that had been infected with the Scottish schism, asked Colomannus, whether he could prove the like authority to have been given to Columba, as was given to Peter, who answering no: Nay then quoth the King merrily, I assure you, I will not in any thing contradict that Porter; but to my knowledge and power I will obey his commandments. Whereupon, all that were present (saith S. Bede) allowed thereof, and yielded to receive the Catholic custom of keeping Easter on the Sunday.  
And now to go forward with the received practice, and execution of the Pope's authority in other judicial matters, 
Leo. Ep. 89.  Pope Leo writing unto the Bishops of France, biddeth them, remember and acknowledge with him, that the Priests of their Province, had consulted with the Apostolic sea, in innumerable matters, and according to the diversity of their causes and appeals, their former judgements had been retracted, or confirmed. As touching deposition of Bishops, you have already hard of the deposition of Dioscorus in the fourth general Council, by the Pope's Legates, which was done in these formal words: 
Conc. Chal. act. 3.  Leo, the most holy and Blessed Pope, and head of the universal Church, endued with the dignity of Peter the Apostle, who is entitled the foundation of the Church, the Rock of Faith, and the doorekeper of the Kingdom of Heaven: By us his Legates, the holy Synod consenting, hath deprived Dioscorus of Episcopal dignity, and excluded him from all Priestly function. 
Cypr. lib. 5. epist. 13.  S. Cyprian wrote to Pope Stephen, to excommunicate and depose Marcian the Bishop of Arles in France, and to advertise him who should succeed him; that he & the Bishops of Africa might know to whom to direct their letters. Peter the Patriarch of Alexandria, 
Soc. lib. 4. hist. cap. 3.  as Socrates relateth, returning with the letters of Damasus the Roman Bishop, the people confiding in them, 
Nicol. ep. ad Micha.  expelled Lucius, and received Peter into his place. Nicolaus the first, writing to Michael the Emperor, reckoneth up 8. patriarchs of that Church, deposed by the Bishops of Rome before his tyme. 
Theod. l. 5. hist. c. 23. Soc. lib. 5. hist. c. 15. Sozom. l. 8. cap. 3.  Flavianus Patriarch of Antioch was deposed by Pope Damasus: and both S. Chrysostome Bishop of Constantinople, and Theophilus Patriarch of Alexandria were intercessors for him to the Pope. And to conclude, Polichronius Patriarch of Jerusalem, was deposed by Sixtus the 3. 
Tom. 2. Concil. in acts 60.  So that you see, the exercise of the Pope's authority in the deposition of many of the four principal Patriarches of Constantinople, Alexandria, Antioch, and Jerusalem.  
And as for those, that appealed to the Sea Apostolic, and were restored by the same, the examples are infinite. Let it suffice, that Athanasius the great Patriarch of Alexandria, Paulus Bishop of Constantinople, Marcellus Bishop of Ancyra, Asclepas Bishop of Gaza, and Lucianus Bishop of Adrianopolis, 
Sozom. l. 3. hist. c. 8. Tripart. hist. l. 4. cap 15.  were all at Rome, at one time, injustly deposed and expelled by the Oriental Synod: And that Pope julius, as Sozomeus hath recorded, understanding whereof they were accused, received them into his communion: & that (the care of all belonging unto him in respect of the dignity of his sea) he restored to every one of them their Churches; and wrote to the Bishops of the East, blaming them, and gave commandment, that some in the name of the rest should appear before him, at a day prefixed, Many other excellent men and great Saints of God appealed to the Pope, as S. Chrysostome and Flavianus, 
Chryst. ep. ad Innoc. Theod. ep. ad Leon.  Bishops of Constantinople. So did Theodoret Bishop of Cyrus, who was also restored by him, as testifieth the great Council of Chalcedon saying: The most holy Archbishop Leo restoreth to him his Bishopric. And Gregory the great, 
Gregor. l. 2. cap. 6.  did excommunicate a B. of Greece called john, for that he had presumed to judge another Bishop, that had appealed to the sea Apostolic. To this might be added their censures, and excommunications of Kings and Emperors. In a word Philip, 
Euseb. lib. 6. cap. 25.  the first Christian Emperor, was excluded from the Communion of the Sacrament of the Altar, upon Easter day, for some public sins of his, 
Niceph l. 3. cap. 34.  by Pope Fabianus; neither could he be admitted before he had purged himself, by Confession and Penance. 
Innoc, ep. 17. ad Arcad. Imp.  Innocentius the first, having hard of the death of S. Chrysastome, excommunicated the Emperor Arcadius, and his Wife Eudoxia, for not permitting S. Chrysostome to be restored to his seat, as Innocentius commanded: which he did in these words: I, the least, & a sinner, to whom the Throne of the great Apostle Peter is commended in charge, do segregate thee, and her, from receiving the immaculate mysteries of Christ our God etc.  
The exercise of the Pope's authority, is yet more confirmed, and evidently proved by the authority of the Common Laws, which for the most part are nothing else but the decrees of Popes, and of councils confirmed by the Pope, which having been always received and practised among all Catholic Nations, professing the name of Christ, do make an invincible argument for the Pope's Supremacy: and which is most especially to be noted, in all ages since Christ, there cannot be found one Catholic Doctor, or divine, that ever opposed himself, either against the doctrine, or against the practice of this authority, as unlawful, or usurped by the Popes of Rome. In so much, that albeit the Popes have been sometimes admonished, and accused to have proceeded with much rigour, 
Cypr. l. 1. ep. 3. & 4. Euseb. l. 5. hist. c. 24.  or with too little information in their censures, as by S. Cyprian for example, and S. Irenaeus, and others: yet none have ever doubted of the lawfulness of their authority. And as you have heard, 
Epist. ad Martian. & Valent. Imp. & ep. ad Leonen. Con. Chal. act. 3.  in the Chalcedon Council, it was accounted no less their fury and madness of presumption in Eutiches, that attempted to call a general Council, and to excommunicate the Pope thereby.   

SECTION XV. The Conclusion of this discourse of the Pope's Supremacy.  
I Have showed unto you as orderly, as clearly, and as briefly as I could some of those evident proofs, which the Catholics are wont to bring for the Pope's Supremacy, deducing the same from manifest places of Scripture, which convince the continuance and perpetual duration thereof in the Church of God; from the lineal descent thereof, upon those that succeeded S. Peter in the Church of Rome, abundantly testified by tradition, and by the Fathers; from the definitions of the four first general councils; from the authorities of the ancient Fathers in the point of the Pope's infallible doctrine, grounded upon the words and promises of our saviour; from the sentences of the Popes themselves justly claiming their Supremacy, not only in teaching and admonishing, but also in ruling and governing the Church of God; and lastly from the ancient, continual, and uncontrolled practice of their authority, which, whether you respect the divine Law, or the utility, and necessity of the matter itself, or the opinions of Lawyers, and Sages; or the avouchement of most lawful witnesses; or the sentences of most venerable judges; or the judgement of Supreme judicial Courts; or the practice, experience, and custom of the whole world; make the evidence so strong, the proof so full, and the demonstration so clear, as the like in no sort can ever be brought before any judicial Bench, for the proof of any matter whatsoever may come in question. And therefore no doubt, all those shallbe inexcusable before God, that continuing obstinate in their own opinions, do either reject or contemn it.  
And truly, if it might be permitted unto us, to plead the statute of the first year of Queen Elizabeth, whereby the four first general councils were approved, and made to be Law: and that we might upon those points of learning contained in them which I have before recited, confirming them not only by the opinions of the Fathers, which are the Doctors and Advocates, but also by so many decrees and sentences of the Popes, which are the judges of the Church; concluding, and binding all those proofs aforesaid, with the practice & custom of the Church, time out of mind, which is the best interpreter of all Laws, both human and divine: And if we might be suffered withal to plead the Statute of Magna Charta, for the exemption of Priests from temporal jurisdiction, which is the most ancient written Law of England, and continueth still in force, and vnrepealed: and to omit, that King Henry the 8. is now commonly reputed a Tyrant, as is testified in your own histories, which is sufficient to make all his acts and Laws unlawful, that concern not the interest of particular persons: If we might show, that those branches of the statutes made against us in the first year of the Queen, are of no force or validity, being enacted by the Lords temporal alone, against the ancient for me of Parliament, and the privileges of our Kingdom, and therefore, that the confirmation of them in the time of our gracious King that now reigneth, aught to be of no effect.  
And lastly, if our complaints might be heard, that in the execution of those bloody Laws against us, so many ways unjust in themselves, no form of justice is observed, the judges condemning us without any sufficient witnesses produced against us, that can affirm, according to the words of the statute whereupon we are indicted, that we are Priests, and that we were made Priests in the seminaries beyond the seas, whereby so much innocent blood hath been so unchristianly shed under the cloak of justice, in our peaceful Country. I say, if we might be permitted to plead all this, though it were in West minster Hall, before the judges themselves that are so cruelly bend against us, and in the audience of those Puritan Lawyers, and common justices, who as being most ignorant of our cause, are more our enemies then the Ministers themselves: & that we might set before their eyes, how ungently, dishonourably, uncivilly, and unnaturally, they have persecuted many times, their own blood, their friends, and nearest kindred, to whom in virtue & piety they were not comparable, & against whom no other crime could be proved, but the ancient religion of Christendom, commonly either justified, or not condemned, even in the consciences of those that apprehended them, & prosecuted, and executed the former laws upon them: and if we might show unto them, how by this means, they have crucified our Saviour, not once, or twice, but again and again for so many years together in his holy members; I cannot but think, that representing these things unto them, in virtue of that Word, which divideth between the soul & the spirit, the joints and the marrow, awaking in them the guilt of their own consciences, and the fear of Gods iugments, we should enforce them to knock their breasts with the jews, converted at the Sermon of S. Peter, and to cry out unto us with tears of repentance, 
Act. 2.17.  Quid faciemus viri fratres? men and brethren what shall we do?   

SECTION XVI. The absurd and pernicious grounds of the Bishops 10. Books, and his Christian Commonwealth, are further discovered and confuted.  
AND now to return to our Bishop, I think by this time you perceive, that albeit this little book of his, be great bellied like the Father, yet his other ten books conceived therein, are but like so many bladders full of wind, which if ever they come forth, are like to shame, not only himself, but you also: Not only because the former proofs of the Pope's Supremacy are in themselves unanswerable, especially admitting as he doth, the authority of the councils, Canons, and Fathers of the Church; but also in respect of that most absurd, and most pernicious Position, which he maketh the argument of his fifth book, and is indeed the very foundation of his Christian Commonwealth, and the main ground of his Divinity, wherein he professeth to hold, that there is no jurisdiction in the Church of Christ: jurisdictionem omnem ab Ecclesia procul reijcio: all jurisdiction (saith he) I cast far away from the Church; that is to say, all power and authority to command, or to make spiritual laws, or to impose any punishment for the transgression of them. A miserable devise, no less furious, then dangerous, and no more repugnant to the Pope's Supremacy, then directly contrary to the councils & Fathers, and to the practice of the Primitive Church, in making laws & Canons, and imposing censures upon transgressors; directly contrary as well to the institution of Christ, in the authority which he gave to S. Peter, as you have seen, as also to the doctrine and proceeding of the Apostles themselves, whereof no man that can read the Scriptures should be ignorant: Let every soul be subject to the higher powers (saith S. Paul) for there is no power, 
Rom. 13.1.  but of God etc. Therefore he that resisteth the power, resisteth the ordinance of God; and they that resist, purchase to themselves damnation. 
Rom. 13.5.  And a little after: Therefore be ye subject of necessity, not only for avoiding wrath, but also for Conscience sake.  
Out of which place, we may argue thus. The Church hath received power and authority from God, and therefore they that resist the same, resist, and disobey the ordinance of God, and purchased to themselves damnation. That the Church hath received power and authority to govern from Almighty God, is to too manifest; for so all the Fathers expound the words of our Saviour to S. Peter, Whatsoever thou shalt bind etc. and to the Apostles, 
Matt. 16.19. Matt. 18.18.  whatsoever you shall bind etc. And that binding signifieth the imposing of some law or commandment, we find in the 23. 
Matt. 23.4.  of S. Matthew: They bind (saith our Saviour) burdens heavy and importable upon the shoulders of men, but they with their finger will not move them; and in the same manner the Fathers expound those other words, 
joan. 21.11.16.17.  feed my sheep. of the government of Christ's sheep, as you have heard. And our Saviour signifying, how much we are bound in conscience to obey our Prelates, said unto them: 
Luc. 1●. 16.  He that heareth you, heareth me, and he that despiseth you, despiseth me. And again, as my Father sent me, 
joan. 20.21.  so send I you, and he that will not hear the Church, let him be to thee, as an heathen, and Publican. 
Act. 16.4.  According whereunto it is said of S. Paul, & S. Timothy, that passing through the Gittyes, they delivered unto them to keep the precept of the Apostles, and of the Elders. 
1. Thes. 2.23.  And to the Thessalonians he saith: You know what commandments I have given unto you; he that despiseth them, despiseth not man, but God that gave his holy spirit unto us: and if any do not obey our word, note him by an epistle, 
1. Tim. 5.  and do not accompany with him, that he may be confounded. So he writeth to Timothy, not to receive my accusation against a Priest, under 2. or 3. witnesses. And to the Corinthians, the weapons of our warfare saith he, are not carnal; but mighty to God, 
1. Cor. 10.7.  unto the destruction of munitions, destroying councils, and all loftynes extolling itself against the knowledge of God, and bringing into captivity all understanding, unto the obedience of Christ, 
Act. 15.20.  and having in a readiness to revenge all disobedience etc. And in the first Council the Church of Jerusalem made this Decree: It seemeth good to the holy Ghost and to us, not to impose any other burden upon you, but only these necessary things, to abstain from meats offered to Idols from strangled meats, from blood, 
Can. Apost. Can. 62.  and fornication. And the punishment of those that did eat blood, or strangled meat, afterward was so great in the Primitive Church, as that Clarks were deposed, and lay men were excommunicated for the same.  
Neither is this most pestilent assertion of the Bishop contrary to Scripture alone, and to the Fathers and councils, as hath been showed, but also to the practice and doctrine of the Church of England. For I would ask this wild Bishop, whether the authority the English Bishops, in their spiritual Courts be from God or no? If it be, then according to S. Paul, all men are bound to obey them, in that which is just, upon pain of damnation. If it be not, than it is no small usurpation in them, to take upon them such authority: whereof the Bishop should do well, to admonish them as his friends, before he go about to reform the Catholic Bishops, whom he supposeth to be his enemies. In conclusion, the necessity of jurisdiction is so evident in itself, and the institution thereof so palpable in Scripture, that the Puritans themselves, who deny the same to Bishops, are enforced notwithstanding to challenge so much to themselves, as may suffice to excommunicate all those, who are obstinately disobedient in their Congregations. And therefore I think there is none but himself so drunk at this day with heresy in Christendom, as to deny the lawfulness of all jurisdiction in the Church of God.  
And as this position is most pernicious to all kind of Churches, or spiritual Congregations whatsoever they be, in taking away all obligation of obedience from them; so also, it is most dangerous to kingdoms and commonwealths: for such as in our time, have opposed themselves to the jurisdiction of the Church, have likewise for the most part denied their band of obedience to all temporal government. And their principal ground or reason is the same in both: For no man, say they, that seethe not another man's conscience, can bind the conscience of his brother: And that all being made free by Baptism, aught to enjoy the liberty of the Gospel. Whereof it followeth, that neither sons, nor servants, nor wives, nor subjects, are bound to obey their Superiors for conscience sake, but only, and at the most, either for fear, or else for the avoiding of some public scandal: which doctrine, if it were once received, would in short space make Christians worse than Heathens.  
And therefore, I marvel how your English Bishops, could let such doctrine pass, being no less contrary to their authority, then to the Pope's Supremacy, and no less perilous to themselves, then to the government of the whole kingdom; unless perhaps, finding their case to be desperate, they desire more to offend their enemy, then to defend themselves, & would be content their heresy should sink, so the Catholic Religion might be drowned with it. But the Bishop being reputed to have gotten some learning, when he was young, and not being yet so old as to dote for age; above all it is to be marveled, how he could sister himself to be so much deceived by the Devil, as to ground his 10. years studies, (the 10. books of his Christian commonwealth, and in a word his whole religion, and the salvation of his soul) upon an absurdity so gross, so fowl, enormous, & dangerous to Church and Commonwealth as this is: and the strangeness of his illusion, is so much the greater, because he was so blinded therewith, that he saw not how manifestly he was enforced to contradict himself, not only in other places of this his book, where he granteth that Christian Princes have power to do many things in the Church, and challengeth unto himself I know not what authority over Bishops in some cases (which should make the Bishop of Canterbury to look about him:) but also in the very title of his Book, which he calleth his Ecclesiastical Commonwealth, because it doth involve a manifest contradiction, to this his strange position. For unless it be merely a dream, and much more fantastical, than Plato's Idea, no man can imagine, how any Commonwealth should be framed, or established without some jurisdiction or power of government given thereunto.  
If he had contained himself within any reasonable bounds, and relied his proofs upon the Scripture alone, interpreting the same according to his own sense, how strange soever; he might perhaps have made some shift therewith for a while, as his fellows have done before him. But to pretend and contend, as he doth, that according to the Fathers, councils, and Canons, there is neither superiority of government in the head, nor power of jurisdiction in the body of Christ's Church, is an evident sign, that as he hath forsaken God, so also God in his justice, hath not only forsaken him, but also in great part hath taken his wits and reason from him. For as S. Augustine saith of the prophesies of the Church, that they are more clear in Scripture, than the prophesies of Christ himself, because the trial of all other controversies, dependeth: upon the knowledge of the Church: so also for the same reason, God Almighty in his providence hath so ordained, that the jurisdiction of the Church, and the authority of the head thereof, should be more expressly taught, and abundantly proved by the Doctors, Pastors, and ancient Fathers, than any other point in Controversy. So that he might better have gone about to prove and maintain out of the Father's Canons, or councils, that the Son is not equal with the Father, or the holy Ghost not equal to the Son, or not proceeding from the Father and the Son, or that our Blessed Lady ought not to be called the Mother of God, or some other of those anciently condemned and rotten heresies; then to prove, that there is no jurisdiction in the Church, nor any inequality of government amongst the Pastors thereof. And therefore, as most impudently he denieth the latter, so it is much to be feared, that he faltereth also in the former, whereof he giveth many shrewd signs, and apparent tokens in this little book; and much more is it likely he will bewray himself in the greater when it cometh forth. For being borne upon the confines of Turkey, and Greece, in which Country those ancient heresies have tyrannized heretofore, and worse succeeded them in latter ages; the suspicions wherewith (as he professeth) he was troubled when he was young, by all reason were more in favour of the Eastern heresies, which he knew, then of these of the West, which he knew not. And the books of the Arian & Greciin heresies, being no less forbidden in Italy, than the heretical writers of these western parts, whereby his suspicions were much more increased, it is very probable, that they swayed his mind more to that side, then to this.  
His masters also, do commonly dispute more against them, then against these, whom they are content to pretermit, in these parts, there being no use of the knowledge of them. And therefore by all likelihood his suspicions increased most in favour of those opinions, whereunto he was naturally most affected, and wherewith he had more to do, and which did more belong unto him to know, than the other did. And besides all this, that which he maketh his chief quarrel against the Pope, is only the excommunication and condemnation of those opinions for heresies, which he saith are not sufficiently condemned by the Church; although it be manifest, and he denieth it not, that they have been condemned by general councils. And that inborn desire of peace, 
Pag. 35.  and unity, which he pretendeth of the East and West, seemeth to consist in nothing else, but only in permitting every Bishop, at the least, to abound in his own sense, and to hold what he list, as long as he doth not separate himself from the rest, nor condemn their opinions.  
And lastly, to return to the matter, which we have in hand, by taking away all jurisdiction from the Church of God, he maketh void and repealeth the Anathema, and excommunication of all former heretics: and by condemning the Fathers and councils, for condemning them without judicial authority, he restoreth them all to their first pretended pleas, and old forged titles, And the renewing of these ancient censures & condemnations of Heretics by the Church of Rome at this day, I take to be some part of those innumerable heresies, whereof he accuseth the Sea of Rome, to be every day an author; for otherwise that monstrous Hyperbole of his could have no proportion: and within the number of those other very many Churches, which here he saith, that Rome hath unjustly made her adversaries, must be contained, not only those of the West, which are but two or three notoriously known, but also the other of the East, that is to say, the Grecians and Arians at the least, if the Turks and jews do not also come in, to make up the reckoning of so great a number.  
The fury of Heresy being now overblown, wherewith it entered first into our miserable Country, and the Kingdom having been a long time settled in a reposed kind of government, many strangers of good judgement, and well affected to our Nation, do wonder to see, that it receiveth with triumph, all kind of Fugitives, and Apostata Friars, that come running thither, of what life, or what religion soever they be, so long as they profess themselves enemies to the Church of Rome; which many wise men, our friends, who are lookers on, esteem and affirm, to be no less dishonourable than dangerous to any well ordered, and well governed society. And in very deed, what reputation I pray you, can it give unto you, in the eye of your Neighbour Countries, to see the scum, and vomit of other Nations, and their Religious Orders to be so much esteemed and magnified among you? or what conceit can they make either of your zeal in religion, or wisdom in government; that open your arms to every Sectary, and your pulpits to every renegade pretending to preach, although his conversation, his intention, his private opinions, or the cause of his coming, be never so much unknown unto you? And at this time, I pray God it prove not too true, that in the shape of a Bishop, you have received a most venomous, and pestiferous serpent into your bosom. For albert as yet he doth not show his head by discovering his opinions in all the particular points of Christian Religion (making demonstration of malice against the Pope alone:) yet in the windings & turnings of this little book (as I have showed) and especially in destroying all jurisdiction, in arrogating to his own judgement above measure, and in challenging liberty to abound in his own sense, he discovereth a most fearful and deformed body. For, if this which he pretendeth, may be permitted to himself and others, there is no point of Religion, which will not presently be called in question: every thing willbe made a quodlibet; & as the academics in Philosophy, so you also in Divinity, must hold all things probable, and problematical: whereof it will shortly follow, that as all the wisdom of the Academy, was summed in this one sentence, Hoc tantùm scio, quòd nihil scio; so the Religion of England willbe wholly reduced to this one article, hoc tantùm credo, quòd nihil credo.  
And the danger hereof is the greater at this time, because as I understand it is an opinion growing into fashion among you, that a man may be saved in any Religion, so he believe in Christ: and I have seen one of your principal Doctors cited, 
D. Morton in his treatise of the kingdom of Israel. pag. 94.  who durst to publish in print; that an Arian might be saved, because albeit he deny the Deumity of Christ, yet he confesseth Christ to be the true Messies': which your Doctor thinketh sufficient for salvation. From whence, every man being permitted to abound in his own sense, as the Bishop would have it, yourself may judge, how easy a matter it is to pass a little further, and to think that it may suffice to hold, that Christ was a great Prophet, as the Turks do, or that it is indifferent to believe whether he be come or no, which disposeth to judaisme; or that a moral life may be sufficient to save us in any Religion, which is plain Gentility. And if this be the union of the East and West, and of the North and South, which the Bishop so much desireth to establish in his Ecclesiastical Common Wealth; I am sure, that none but the Devil can be the head thereof: and to satisfy the man's ambition, if it were to do him good, I should be contented for my part, that he himself should be made the Vicar. But thus you see, how such as once fall from the Catholic Church, which is the body, do easily contemn the head thereof, who is Christ himself, and come to lose not only their dewine faith, which none can have but they that believe the true Church: but also to renounce their moral belief, and former persuasion of that truth of Christianity, wherein they were bred; which hitherto God be thanked, hath been constantly maintained in our Country.   

SECTION XVII. The substance of the Bishops 10. books being thus confuted, the main point of this other Book, which he maketh the ground of his Conversion, That the doctrine of the Protestants differeth little or nothing from the doctrine of the ancient Fathers, is disproved, by sundry general reasons, and by the Fathers themselves, codemning the Protestants opinions for no less than Heresies.  
FOR this important consideration, and to meet with the danger of Neutrality in Religion, so fast increasing in our Country; as I find it most easy, so I think it most necessary, in these desperate times, to make some confutation of these idle dreams and sottish illusions of the Devil, by showing plainly out of the rule of Faith, and according to the ground of natural reason, that no man can be saved without the perfect love of God: which requireth perfect obedience, both of the understanding in believing the Catholic Church, whom God hath appointed to teach us; and also of the will in keeping Gods Precepts, and Commandments. Which indeed were a medicine most appropriate to the diseases of the time, and a hatchet laid to that root, from whence the Bishop's tree is already sprung, and which spreadeth a pace, in the hearts, not only of the idle youth, which I fear, but also of those that take themselves to be the wisest men in our Country.  
But because, I am loath to be over troublesome at this time, and that this Treatise requireth some haste, which growing in my hand from a letter to a book, should have been dispatched long since, not only to give just contentment to yourself expecting my answer to your letter: but also to satisfy others, who having hard: the Bishop's tale, keep one ear open all this while to hear the reply of the contrary party; I will reserve the handling of this matter for a fresher pen, and for this time I will comment myself with those authorities which I have already produced out of the Fathers, pronouncing such, as are not united with the Pope, it be confounded with the succession of his seat, built upon the premise of our saviour, to be profane, to be out of the Ark, 
Iren. lib. 3. cap. 3. Hier. epist. ad Dam. Aug. in psal. count part. Don.  not to gather, but to scatter, not to be of Christ, but of Antichrist, to be branches cut off from the been, and members denied from the body, that in the next life, the gate of heaven shall be shut against them, & the like. For the which I reserre me to the 14. and 15. Section of this treatise. Whereunto shall be added more anon, when by occasion of these frivolous motions and illusions, which made the Bishop to forsake his religion, we come to propound some of those solid, and substantial motives, which are sufficient to induce any man, that is not wilfully obstinate, to become a Gatholike. And for the present, because he seemeth to set down the main ground of his pervorsion, or conversion (as you please to term it) in those words especially, where he saith, That reading the Fathers, and perusing the councils, and ancient customs of the Church, with great labour and busy diligence, for so many years together, he plainly saw at the length, that the doctrine of those Churches, being very many in number, which Rome hath made her adversaries, do little, or nothing differ from the ancient doctrine of the pure Church; the discussion hereof will also fall out to be very fit for our present purpose, wherein you shall hear the Fathers utterly to condemn the Religion now commonly professed in England, and the Protestants themselves not only to reject the Fathers, but also most spitefully to inveigh, & most grievously to censure one the other. For that man, whom neither the Authority of the Fathers, nor the testimonies of his own Doctors, can move or persuade, neither if one should be sent from the dead toaffright him, would be thereby converted.  
Wherefore, that you may as yet more fully perceive the vanity and impudence of this man, in affirming that all the Fathers are directly for him, albeit he prove nothing: I will take the pains to show you by some general arguments, that the Fathers do manifestly make against him. First therefore you must know, that the Catholics prefesse the general Consent of the Fathers, or the doctrine of a few not contradicted by the rest, to be a rule of faith; and that all men are bound upon pain of damnation to believe it: whose authority, as the Protestants will not receive, so the Catholics would not admit in such absolute manner, if they were not fully persuaded that their religion were all one with the faith of the Pathers. In confirmation whereof, some industrious and zealous men amongst us, have made certain books of common places, under the titles of the points in Controversy betwixt us and them, wherein they had recorded the sayings of the Fathers, in approbation of our doctrine. And therefore they call them the Confessions of the ancient Fathers. So have you the confession of S. Augustine in one volume; of S. Hierome in another. So likewise of S. Basil, S. Bernard, and others, which it is impossible for any Protestant to see, but he must needs confess, that the Fathers were all Papists; and that they have said so much in the proof and defence of our opinions, as all that we can bring, is but taken from them.  
And if the Bishop had but made the sign of the Cross to drive away the Devil, that blinded him before he had turned over the Father's works, he must needs have seen, even by their titles, and the argument of there several treatises how much they make against him. S. Basil, S. Gregory Nazianzen, & S. Chrysostome have written most excellent Sermons of the Lent, and of other days to be fasted upon pain of great sin, by the custom & commandment of the Catholic Church. S. Basil, S. Chrysostome, S. Hierome, and S. Augustine have written books of the institute and rule of Monks, and of their virtues. S. Chrysostome in particular, wrote a book against the disgracers of Monastical life. And S. Augustine again, hath written three books of Free-will: whereunto Luther opposing himself wrote a book, de servo arbitrio, of slavish will. S. Augustine wrote also a whole book of the Care of the dead, and a long Chapter besides other sermons of Miracles wrought at the memories & monuments of Martyrs. Optatus, whom S. Augustine compareth with S. Ambrose, and S. Cyprian, confuted the Donatists out of the Catholic Communion, reprehended their wickedness out of the decree of Pope Melchiades, refuted their heresy out of the succession of the Roman Bishops, made known their madness in contaminating chrism, & the holy Eucharist, abhorred their sacrilege in breaking down of Altars, whereupon saith he, the membots of Christ were born, and in polluting Chalices, which he affirmeth to have held the blood of Christ, S. Athanasius wrote a curious book in the praise of S. Antony the Egyptian Eremit: and in an epistle which he wrote in the name of the whole Synod of Alexandria, whereof he was the Patriarch, he appealed to the judgement of the Apostolical sea, and of S. Peter. Prudentius every where in his Hymns, at the ashes & bones of Martyrs, adoreth the king of Martyrs S. Hierome. hath written against Vigilantius in defence of relics, and honour due to Saints. He hath written also against jovinian, for the state and vows of virginity. S. Ambrose did honour his Patrons S. Geruasius and S. Protasius with a most famous solemnity, whose fact it pleased God to commend with more than one prodigy. And therefore to omit the rest, if it were not manifest by the Bishop's leanness, how much he hath consumed his body with his ten years study of the Fathers and councils; by these contrary devices which he saith he hath found in them, a man might well imagine that he had never seen them.  
Amongst other books of Controversy very learned and profitable, set forth in our English tongue, by the direction of God's holy spirit, wherewith so many have been converted to the Catholic faith, there is no one that I would rather commend to the reading of a judicious Protestant, than the book entitled the Protestants Apology for the Roman Church. In which author I cannot tell, whether I should more commend the substance of the matter, or the labour, or the method, or the brevity, or the perspicuity, or the fidelity, or in fine, the modesty of the manner wherewith it is written, & wherein you in particular of the Inns of Court have a special interest: For as in the beginning it is in titled to the King, so in the end it is recommended to the examination and censure of the learned Sages of our Common law, wherein you shall find three Chapters amongst the rest, which do especially make for our present purpose. The first, folio 74. & sequentibus, where he showeth, by the confession of the Protestants themselves, that the Catholic Roman Religion, which is now professed, in very many the most important matters in Controversy between you and us, was, the professed doctrine of the ancient Fathers, in the first 500 years after Christ: and consequently, out of those rules, which the Protestants admit for currant and authentical, he proveth, that it was likewise taught, in the most Apostolical times. The second fol. 207. where he showeth, that the Protestants do not deny, very many of their opinions to have been condemned for heresies, within the aforesaid time, by the ancient Fathers. The third, fol. 127. where he allegeth the Protestants condemning the Fathers. Out of which places also, to save you a labour, if need should be, I will serve myself of many things, in the points that follow.  
You shall therefore understand, that the Fathers of the Church, being those Pastors, and Doctors of whom S. Paul speaketh, 
Ephes. 4.11.12.13. Esa. ●6. 6. Ephes. 4.14.  who were to continue by suecession for ever, and must not be silent, but to the end we be not carried away, with every wind of new doctrine, norcircumuented with the malice of men, and craft of error, they must always resist every new and false opinion arising in the Church of God: and as hitherto they have withstood the innovations of the Valentinians, Tacians, Manicheans, Arians, Pelagians, Nestorians, Donatists etc. so while the Church was pure by the Protestants own confession, that is to say, within the space of the first 500 years after Christ, they impugned also divers others, for attempting to bring in sundry points of doctrine, which are now professed by the Protestants, whom for the same cause they have not spared to record for Heretics.  
In Aerius therefore, they condemned the denial of prayer, 
Aug. haer. 53. Epiph. haer. 75. Hier. count Vigil. c. 2. Aug. eccl. dog. c. 73.  and of offering sacrifice for the dead, and the denial of appointed fasts. In Vigilantius they reprehend in like manner, the denial of prayer to Saints, and of worshipping Saints relics: whereof S. Augustine speaketh thus: The bodies of Saints, and especially of blessed Martyrs, are most sincerely to be ●●●●●…ed, as the members of Christ: whosoever goeth against this semece, is believed not to be a Christian, but an Eunomian, and Vigilantian. In Xenaias, they condemn the denial of Images, which Nicephorus recordeth in this manner: This Kenaias was the first (o audacious soul, and face impudent!) who vemited forth that voice, 
Nieeph. bist. lib. 16. cap. 27.  that the Images of Christ, and of those that were pleasing to him, ought not to be worshipped.  
In Vigilantius and others they condemned the denial of voluntary poverty, & monastical profession; against whom S. Hierome writing, 
Hier. count vigil prope finem.  useth these words amongst many other. Neither are Monks to be terrified by thee, from their good purpose, of whom using thy viperous tongue, and biting most fiercely, thou disputest, saying: If all should shut themselves up, or abide in the desert, who should frequent the Churches? And S. Augustine, reproving Petilian for the same error, saith thus of him: From hence, 
Aug. count literas Fetil. lib. 3. c. 40.  he did put himself foward with a foul speaking mouth, in disgrace of Monks and monasteries.  
In the Novatians, they condemned the denial of the power of Priests, to remit sins, of whom S. Ambrose writeth thus: But they affirm that they give due honour unto God, to whom alone they reserve power of remitting sins: Nay (saith he) none do greater injury unto him, than such as go about to repeal his commandments, for when our Saviour himself had said in his Gospel, Receive the holy Ghost, whose sins you forgive, they are forgiven etc. And a little after he concludeth: Who therefore is he, that doth most honour him, he who ●…yeth his commandment, 
Amb. lib. 1. de paeniten. cap 2. & 7.  or he that doth resist him? 〈…〉 the 7. Chapter, why do you baptise, if it be not lawful to forgive sins? 
Pacian. in ep. ad Simthon. Nova.  For in Baptism all sins are forgiven. What matter is it whether the Priests do challenge this power to be given unto them, either by prunince or by Baptism, 
Soc. in hist. tripart. l. 2. cap. 23.  in both which there is the some mystery? And Pacianus writing to a Novatian heretic, useth these words This thou wilt say God alone can do: it is true, but that which he doth by his Priests, is his own power. For what is that which to the Apostles he saith, that which ye bind in earth etc. And Socrates reporteth, that when Acetius affirmed, that hope of remission was not to be expected from Priests, but from God alone: the Emperor Constantine reproved him merrily, and said. O Acetius, set up a ladder if thou canst, & clibme alone to Heaven, meaning that he could not climb thither unless the Priest unbound him.  
In the Manichees 
(a) Higher in Symbol. Aug, de fide cont. Mantch. cap. 9 Whitaker l 10. cont. Duraetem pag 883.  they condemned the denial of free will, and of remission of sins, and of grace conferred in Baptism. The affirming of God to be the author of sin, in Simon Magus 
(b) Vincent. Iren. August ad artic. sibi falso. art. 10.  and others. The denial of the necessity of children's Baptism, in the 
(c) Aug. haeres. 88 Cyril. ad Calosyr.  Pelagians. The denial of the reservation of the blessed Sacrament, in the Anthropomorphites, for the which S. Cyrill saith, they were mad: for that (saith he) the virtue of the blessing, and the lively grace (given unto it) do always remain in it. They condemned the impugning of vowed Chastity, in 
(d) Hier. count Vigil. cap. 1.  jovinian. The denial of the vowed, and unmarried life of Priests, in 
(e) Higher l. 1. count. jou. & ad Pamach. Apol. c. 8.  Vigilantius, jovinian, and others. The denial of enjoined times of penance, in the heretics called 
(f) Theod. l 4 haer. fab.  Andiani. The denial of the diversity of merits for the which S. 
(g) Aug. ser. de tempore 191.  Augustine saith, we condemn the errors of jovinian. And S. 
(h) Higher l. 1 count. jovin. cap. 2.  Hierome reproveth him, for teaching, that marriage & virginity were of equal merit. And 
(i) Coneil. Te len & reserip. Ambr. all Syric. ib.  S. Ambrose and others do call it, a savage howling speech etc. promiscuously confounding all things thereby etc. and abrogating the degrees of divers kinds of merits. In others they condemn the denial of the possibility of keeping the commandments. We do execrate or curse, saith S. Hierome 
(k) Hier. expl. Simb. Aug. ser. detempore 191. Prot. Apol. p. 218. August de nuptijs l. 2. cap. 29. Epiphan. haer. ●4.  the blasphemy of those, who say, that God hath commanded any thing to man, which is impossible: which are also the very words of S. Augustine. Whereupon Christopher Hoffman (whom Melancton greatly condemneth) asked this question: Why Hierome should not rather be accursed, who wrote Anathema against those, who say that God had commanded things impossible? In julianus the Pelagian, they condemned the denial of exercisme, and exsufflation used in Baptism.  
In Proclus, they condemned the affirming, that the siove of Comupiscence was not taken away by Baptism, but only cast a sleep by Faith. In the Donatiste, they condemned the ever throwing of Altars, and the easting away of sacred Chrism; for what is so sacrilegiaus (saith Optatus) as to break, raze; 
Optatus l. 6. cont. Donatist.  and remove the Altars of God, wherens on you yourselves have some times offered etc. For what is the Altar, but the seat of the body, and bleud of Christ? All these your fury hath razed, or broken, or removed etc. what had Christ offended you, whese body, and blood as tertayne ordinary times did dwell opens 〈◊〉? What have you offended your serves also, that you should break these Altars & c? 
Epiphan. haer. 64. & 70.  In the Origenists, they condemned the affirming that Adam had lost the image of God, according whereunto he was oreated? In the Novations, the denial of Chrism, or Confirmation to the baptised by a Bishop.  
And lastly, 
Euseb. hist. lib. 6. c. 35. Theod. l. 4. haer. Pab. Aug. in psal. 〈◊〉. ●o●e. 2.  not to be over tedious with this discourse. In the Donatists and Luciferians, they condemned the denial of the Churches continuing visible, whereupon S. Augustine crieth out and saith: O impudentem vocem! o impudent voice. I omit that union, and communion with the Pope, and his sea, which the Fathers do teach to be necessary for salvation, because I have treated thereof in sundry places before: whereunto I will add one testimony more in this place out of S. Cyprian, the Bishop's great friend, 
Cypr. de unitate Eccles.  as he pretendeth, who teaching as you have heard, that in the Church of God, there is one Priest, one Priesthood, one Altar, one judge, one Chair built upon Peter, that whosoever gathereth else where, scattreth (which S. Hierome expoundeth, not to be of Christ, but of Antichrist) in his book de unitate Ecclesiae, he maketh this interrogation: He who keepeth not the unity of the Church, doth he think, that he keepeth his faith? He that resisteth and striveth against the Church, he that forsaketh the Chair of Peter, upon the which the Church is founded, doth he presume, that he is in the Church? S●nce the blessed Apostle S. Paul doth teach and show, this Sacrament of unity sayings one body, one spirit, one hope of our vocation, one Lord, one Faith, one 〈◊〉, one God? Where S. Cyprian teacheth notably, all these unities to be one and the same with the unity of the Church; and with the Comm●●…on of the Chair of Peter.  
Thus the Fathers of the first 500 years: wherein it is also to be noted, that none of them was impugned or contradicted by the other; whereby it appeareth, that it was the general verdict, and sentence of them all, and therefore you must needs grant, that he is in a very miserable and most fearful case, who standeth so generally cast, and deeply condemned by them. For of the Fathers of the Catholic Church, the words of our Saviour must needs be specially understood, where he saith: He that heareth you, heareth me, and he that despiseth you, 
Lue. 10.16.  despiseth me. Wherefore if the sentence of the Fathers, be as the judgement of Christ himself, 
Rom. 8.33.  then as S. Paul asketh, who shall be able to condemn those, whom God doth justify? so give us leave to ask you, who shall justify those, whom God condemneth? They therefore, that tell you all is well, and that your Religion dissereth little or nothing from the doctrine of the primitive Church, albeit they may have the name of Bishops, yet are they no better than wolves in sheep's clothing, and so many false Prophets, sent out to sow pillows under your elbows, and to lull you so fast a sleep in sin and heresy, that nothing but the fire of hell (when it willbe too late) shallbe able to awake you.   

SECTION XVIII. The dissent of the Protestants from the Fathers, is proved out of the Protestants themselves, condemning the Fathers.  
THIS Condemnation and Censure of the Protestant doctrine by the voice of the Fathers, being of such great force, as well for the gaining of any well meaning soul, who is not will fully obstinate, but of the nuber of those that shallbe laved; as also for the eternal confusion of others, who with intolerable pride of mind, and presumption of spirit condemn the uniform consent of Fathers, to justify their own opinions; it hath pleased God, that it should be so confirmed, by the testimonies and confessions of the Protestants themselves, that neither the brazen face of this Bishop, nor of any other, though more shameless and impudent than the Devil himself, should be able to make doubt of it, or to call it again into question. Attend therefore, and admire the Luciferian arrogancy of your own Doctors, in condemning the Ancient Fathers on the one side, and the obdurate impudence of this outcast Bishop, in affirming that the Fathers descent not from them, on the other.  
And to begin with the most ancient; S. Dionysius Arcopagita, is condemned to have 
(a) Luther in Com. ad 1●. & 14. Deut. & incap. Bab.  written books most like to dreams, and most pernitions, and for 
(b) Caus dial. 5. & 11.  a doting old man. S. Ignatius, to have 
(c) Caluin. inst. l. 1. c. 13. num. 29.  deformed moles, and filthy gigs in his epistles. S. Irenaeus, that 
(d) Cent. 2. cap. 5.  he set forth a fanatical, or a furious frantic thing: and the Fathers of that age 
(e) Cent. 1. l. cap. 10. & sequen.  to have left blasphemies and monsters to posterity. Tertullian 
(f) Perkins probl. pag. 184.  and Cyprian, for Montanist Heretics, or at least for having erred filthily, in making Confirmation a Sacrament S. Irenaeus 
(g) Middleton Papistom. p. 179. & 180.  Hilary, and Epiphanius for Pelagian heretics, in defending Free-will. S. Silvester 
(h) Luther in Colloq. mensal. wotton in defence of Perkins p. 402. Beza in c. 3. add Roman.  that baptised Constantine, accused to be Antichrist. Origen 
(i) Caus. dial. 2. Cartwright in M. Whitgifes' deféce pag. 352.  for accursed, and generally condemned, a chosen instrument of the Devil. S. Augustine 
(k) Middleton Papistom. p. 136. & 618.  numbered for one among other Fathers, that were doting & foolish men, devoid of the spirit of God, and therefore unworthy, that any man should give them credit. And that to allow S. Augustine's rules, is to bring in all Popery. S. Cyprian 
(l) Caus. dial. 8. & 11. Cent. 3. cap. 5.  to be stupid, destitute of God, and a depraver of penance. Nazianzen 
(m) Caus. dial. 6.7.8.  to be a prating fellow, and that he knew not what he said. S. Ambrose, that he had the Devil dwelling within him: and that for teaching Transubstantiation he was guilty of presumptuous and desperate blasphemy. S. Hierom 
(n) Luther in Coloq. c. de Past. Eccl. Beza ad cap. 13. act. Apost. cause dial. 6.7.8.  that in his writings, he had not one word of Faith & true Religion: that he was manifestly blasphemous, impious and intolerable bold in the detorting of Scriptures: that if he persevered in his opinions, he was no less damned than Lucifer. That 
(a) Cartwrigh in his Reply pag. 562.  Damasus spoke in the Dragon's voice. That 
(b) Perkin Probl. p. 93.94.  Paulinus, Fortunatus, Fulgentius, Petrus Damianus were stained with sin, and guilty of Sacrilege. That 
(c) Whitaker de Cone. count. Bell. p. 37. Beza in confess. Geneven. c. 7. sect. 11. Perkins ubi supra.  S. Leo was a great Archeretike of the antichristian kingdom: that he breatheth out the arrogancy of the Antichristian Roman sea. That 
(d) Luther in Colloq. mens. c. de patr. Eccl.  S. Basil was of no worth, and was wholly a Monk. 
(e) Luther in Colloq. Germ. p. 499. Melauth. in cap. 14. ad Rom.  That S Gregory was grossly deceivedly the Devil, and he that fell into open impiety & tyranny.  
And of the Fathers in general Schastianus Franeus 
(b) In epist. de abrogandis in universum omnibus statis Ecclesiasticis.  concludeth, that presently after the Apostles time, all things were turned up side down etc. and that for certain, through the work of Antichrist, the external Church, together with the faith and Sacraments, vanished clean away presently after the Apostles departure. D. Downham 
(c) Down. treatise of Antichrist 〈◊〉 2. c. 2.  affirmeth, that the general defection of the visible Church foretold (2. Thessal. 2.) began to work in the Apostles tyme. M. Fulke 
(d) Fulk. answer to a Counterfeit Catholic. pag. 35.  averreth, that the true Church decayed immediately after the Apostles tyme. Luther 
(e) Luther l. de servo arbitrio. Witemb. pag. 434.  presumed to say, that unless the Fathers repent and amended, they were neither Saints, nor Members of the Church. Caluin 
(f) Lib. 3. inst. cap. 3. num. 10.  saith, that the Fathers were carried away with error. Peter Martyr 
(g) De votis pag. 476.  refrained not to say, as long as we do insist upon the councils and Fathers, we shall always be conversant in the same errors. Beza 
(h) In his preface to the new testament dedicated to the Pr. of Condy.  affirmeth, that in the best times Satan was precedent, even in their assemblies and councils. Cartwright 
(i) Cartwright l. 1. p. 5.13. & 154.  affirmeth, that seeking in the Father's writings, is a raking in ditches, a moving, and summoning of hell, a mensuring of truth, by the crooked yard of tyme. Whitaker 
(k) Cont. Duraeum l. 6. p. 423.  avoucheth, the Popish religion to be apatched coverlet of the Father's errors sowed together. Doctor 
(l) Humph. in vita lewel. p. 212.  Humphrey, did grievously reprehend M. jewel, for his so bold appealing to the Fathers, affirming, that M. jewel herein gave the Papists too large a scope, was injurious to himself, and after a manner spoiled himself and the Church. And M. Fulk 
(m) Pulk Rejoinder pag. 4. Aug. count. jul. l. 1. c. 2. De verbis Apostol. serm. 14. lib. 2. cout. jul. 6.10.  being charged with M. jewels confession, in his rejoinder to M. bristol reply, saith; I answer, if he charge me with the continuing of the Church in incorruption for 600. years next after Christ, he lieth in his throat.  
Thus as S. Augustine saith, they persecute those with hostility whom they should follow with fidelity: which we cannot impute to their ignorance, but to their impudence. Alas they kick against they prick, and as he saith again; they push against that wall which will break them to pieces: what the Fathers delivered, that they received: and therefore as Tertullian noteth very well, 
Tert de praesc. c. 28.  to condemn them, is nothing else, but to condemn the Apostles, and Christ himself that taught them.   

SECTION XIX. That the Protestants descent very much from the doctrine of the pure Church, is proved out of the Protestants themselves, condemning one another.  
LIKE as a piece of earth dividing itself from a high Mountain, and falling down, is again divided into many pieces whereunto it breaketh: or, as the Kingdom of this world, which was given by God to our Father Adam, being separated by him from the obedience, and from the Kingdom of God, fell preent; thereupon into many factions, and was afflicted with many contrarieties, of Angels, and men, and beasts, and Elements, and the four humours of the body, and of sense, and reason, one against the other, so it fareth with those that divide themselves from the unity of the City, set upon the mountain, and from the Kingdom of God, which is the Church of Christ. For now being destitute of that public and invincible authority, which Christ hath ordained, to keep the members of his body in which they must needs divide themselves one from another, every man abounding in his own sense, and in the self pleasing love of his own judgement. The examples whereof, have been such in this miserable age; as nothing is more to be admired or lamented, then to see so many Sects, and diversities of opinions in these times, as perchance do surmount the number of all the heresies of former ages put together. The most notorious here with us, are the Lutherans, the Protestants the Puritans, and the Brownists. 
Protest. Apology. pag. 502.503 504.684.  The Lutherans differ from other Protestants, in 33. several articles, whereof in particular have written Schlusselburg, Osiander, and Samuel Haberus. The Lutherans are again subdivided into very many sects: and the Protestants into more than scutcheon several opinions of most important matters, the most of them set down by M. Doctor Willet, in his meditation upon the 122. Psal. printed anno 1603. pag. 91.  
Wherefore, as sin is punished with itself: so it is the nature of falsehood to overthrow and confound itself. Which as it appeareth to be true, in the infinite contrariety and confusion of doctrine, among the Protestants themselves: so also, it willbe manifest in the bold assertion of this vain man, which we have now in hand. And therefore having showed already that to be most contrary to the Fathers which he saith he hath found in the Fathers, and that both by the testimony of the Fathers, condemning the Protestants doctrine for heresy, and also by the Protestants themselves, who spare not to revile, and blaspheme the Fathers; before I conclude this whole matter, you shall also hear both him and them condemned out of their own mouths.  
Wherefore, supposing that our Bishop is now a perfect English Protestant: and that he believeth his own words to be true, affirming those Charches, which Rome hath made her adversaries, to differ little or nothing from the ancient, pure, and true doctrine of the Church of Christ, I argue in this manner.  
The Church, which followeth Luther's doctrine, 
Luth. tom. Witemb. f. 381.382.  differeth little or nothing from the pure doctrine of Christ: But Luther & his disciples teach, that all Sacramentaries, or such as deny, Christ to be taken with the mouth in the blessed Sacrament, are Heretics, alienated from the Church of God, who drive away, and kill the sheep of Chritt: that their error, 
joan. Schutz in 50. Cans. in praefat. Tigurni in prafat. Apol. Tig. tract. 3. cont. supremam Luth. confess. p. 61.  is a blasphemous defence of many horrible heresies; an abnegation of the power and truth of Christ, and a preparation to Nestorianisme, Arianisme, and turcism. That their breast is insathanized, supersathanized, & persathanized, that their mouth is overuled by Satan, being infused, perfused, and transfused into the same. Therefore it differeth little or nothing from the pure doctrine of Christ, to hold the Bishop and is fellows, who are sacramentaries to be heretics, alienated from God, deceivers and killers of the sheep of Christ etc.  
Secondly, I argue in this manner, 
Caluin. in admonit. vlt. ad Westfalun & cont. Hesshusian.  according to the doctrine of Caluin, which differeth nothing from the purity of the Gospel. Such as refuse to condimne the opinions of Luther, are malepers, wicked, furious heretics, and slaves of the Devil. But the Bishop doth not condemn the opinion of Luther, therefore according to that doctrine, which differeth nothing from the purity of the Gospel, the Bishop is a malapert, wicked, furious heretic etc.  
Thirdly in the behalf of the Puritans, I argue thus. The doctrine of the Puritans according to the Bishop, differeth nothing from the purity of the Gospel. But the Puritans affirm 
(e) Dangerous positions l. 2. c. 9 & 11.  that the Protestants put no difference betwixt truth and falseshood, Christ and Antichrist, God and the Devil; that their Clergy are an Antichristian swinish rabble, and the enemies of the Gospel. Therefore it differeth nothing from the purity of the Gospel, to affirm, that the Bishop being a Protestant, putteth no difference betwixt truth and falsehood, Christ and Antichrist, God and the Devil etc.  
To be short, 
Bernard Minister of Worsop in his book of the Separists Schism p. 71.  in the behalf of the Brownists, his other younger brethren, I argue thus. The Brownists according to the Bishop, do not dissent from the purity of the Gospel: But the Brownists affirm, that the Ministers of the Church of England, are Egyptian enchanters, lymms of the Devil, Sycophants, Angels of hell, an Antichristian Clergy. Therefore it differeth little or nothing from the purity of the Gospel, to affirm; that the Bishop, being now a Minister of the Church of England, is an Egyptian enchanter, a limb of the Devil, a sycophant etc.  
Lastly, in the behalf of the Protestants against the Puritans, I argue thus. The Protestants doctrine according to the Bishop, differeth little or nothing from the purity of the Gospel. But the Protestants affirm, 
Ormerode does every of Puritan Papisme dial. 1. f. 5.  that the Puritans, who are the Bishop's brothers in Christ, and make one Church with him, have joined themselves with the pharisees, apostolics, Aerians, Pepuzians, Petrobusians, Florinians, Cerinthians, Nazarens, Begardines, Ebionists, Catabaptides, Euthusiests, Donatists, Iouinians, and Catharists. Therefore the Bishop is a Pharisy, Aerian etc.  
Neither are these the dissensions of private men alone, whose quarrels the Bishop hath undertaken, 
Protest. Apology pag. 505.  but of whole bodies, Countries, and societies, who have mutually opposed themselves with such rage and fury, as that they not only condemned, but also banished each other for heretics, from their several Dominions, prohibiting books, making articles of Inquisition, examining, imprisoning entering into open arms one against another, & the Lutherans in particular using cruelty, even to the dead corpse of the Caluinists.  
The Church of England hath decreed, as you know: that Whosoever shall affirm any of the 39 Articles agreed upon in the year of our Lord 1562. to be in any part erroneous, or such as may not with a good conscience be subscribed unto, is ipso facto excommunicated, and not to be restored, but after repentance, and public revocation of his wicked error: whereunto it is evident, that the Lutherans will never subscribe, 
Luth. tom. 7. Witemb. f. 382. Luth. de coena Domini Tom. 2. Germ. fol. 174.  their Father Luther having laid a curse upon all Charity and Concord with the sacramentaries for ever, and ever, to all eternity And a little before his death he protested, that having now one of his feet in the grave, he would carry this testimony and glory to the tribunal of God, That he did contemn, and eschew the Sacramentayes with all his heart: and that he would not have any familiarity with them, neither by letters, nor by words, nor deeds, accordingly as the Lord had commounded. And Eccard a Lutheran saith, it is manifest, 
Eccard. in fasciculo Cont. in praefat. ad Ducen Sax.  that the divinity of the Lutherans & Caluinists can never be reconciled: and that none but a most light Epicure, can affirm that the differences between them are but light. For (saith he) they are most weighty, and concern the foundation both of Churth & faith. 
Schlussch. l. 2. Theol. Caluinist. art. 8.  And Schlusselburge hath the like with others.  
The like may be said of the Puritans in Genena, France, Flaunders, and other places, who do all oppose themselves against the Supremacy of the King in spiritual matters, and against the Episcopal Hierarchy of the Clergy of England. Whom also the Puritans of England have entitled the Reformed Church, and prepose them to the Parliament for example of imitation. Two of the chief articles of the Scottish Puritans be these: first, Bishops & Archbishops have no authority, their very names he antichristian, and diabolical. Secondly, it is Heresy for any Prince to call himself head of the Church: 
T. C. reply p. 144.  but he may be excommunicated, and deposed by his Ministers. Thomas Cartwright saith, that the English Puritans are bound to defend their doctrine, with loss of as many lives, as they have hairs on their heads. And that Princes must submit their Sceptres, and throw down their Crownet, and lick the dust of their feet. Our English Puritans in their admonition to the Parliament, 
Admonit. tract. 2.3.  complain, that there is no right religion, nor so much as the outward face of a Church, rightly reform in England. That the titles of Bishops were devised by Antichrist, & plainly forbidden in God's word. And at last they conclude, desiring God to confound all them, who will not allow of their admonitions and holy Eldership. That (say they) his peace may be upon Israel, 
Tract. 23.  and his saving health upon this Nation. So that you see, into what straits this Protheus is brought; Into what form of religion soever he shift himself, of those which he defendeth, Lutheran, Protestant, Caluinist, or Puritan he is every where taken, reviled, rejected, and condomned.  
Wherefore, that from hence forward, you may know this man to be one of those, of whom S. Paul speaketh; who taking upon them to be Doctors of the Law, do not understand neither what they speak, nor of what they affirm: Let us suppose it were true, that his eyes were opened as he saith, and that he saw manifestly and clearly, in the Fathers, Canons, and councils, those so many Churches, whom Rome hath made her adversaries, do differ little or nothing from the ancient and pair doctrine of the pure Church: What other thing I pray you did he see, with his eyes broad open, so plainly, but only this; that he is alienated from the Church of God: a deceiver and a killer of the sheep of Christ's a blasphemous defender of many horrible heresies; a disposer to Arianisme and turcism, insathanized, and 〈…〉 etc. according to the purity of the Lutheran Gospel. That he is amalepert wicked, furious herecike, and a slain of the Devil, in defenthing Luther, according to the purity of Caluins' doctrine. That he putteth no difference between truth and falshould, Christ and Antichrist, God and the Devil, but it one of the Antichristian Swyntsh rabble, according to the purity of the Puritants themselves. And lastly, that he is excommunicated and guilty of a wicked error, according to the purity of the Protestants, for defending most impurely, that all these Sects together, do differ little or nothing from the purity of the Gospel.   

SECTION XX. The conclusion of this Tract concerning the Bishop's motives, by occasion whereof the nature of a motive is declared; and the first Catholic motive, of the holiness, and sanctity of Catholic doctrine is propounded.  
AND this much concerning the Bishop's Motives, and the formal Reasons of his conversion; which I have showed, that being in themselves, not only strange but also incredible, he neither goeth about to prove in this place, nor can possibly prove them in his other books hereafter: because in them he doth not descend to those particular points which are in Controversy between us, as is manifest by the titles of his books themselves. And this one Controversy alone, of the Pope's Supremacy, according to the doctrine of the ancient Church I which is the substance of all the books he promiseth, is found (as I have showed) to he most extreme against him: and that which he maketh the ground thereof, hath been also discovered to be a most absurd, and most pernicious position, as much contrary to the authority of your Bishops, and to the Puritan Eldership, and to the title of his own book, as to the Pope's Supremacy: and if all were true which he pretendeth to prove in his Common wealth, it might show perhaps, the Catholic Religion to be false, but yours to be the right it could not prove.  
I have also made it evident unto you, that the Bishop's motives as they are here set down in his little book, are as monstrous untruths as can be devised: and albeit he may save them from broad lies perchance, under the title of some rhetorical figure, whereof he hath been a Master: yet too much of one thing is good for nothing, and he cannot deny, but that it is a great disgrace, even to the Art of lying to use this one figure of manifest untruth so often.  
By this also that hath been said concerning this matter, you will further perceive (the Bishop being a man so deeply learned, and after ten years study, having produced such reasons as these for the proof of your Religion) how hard, or rather how impossible it is, for any man whatsoever, to give any sound, or good reason for it. Wherein also by the way it willbe worthy your knowledge to consider, that such reasons as may induce a man to be of any Religion, are of two sorts. For either they prove every point of Religion in particular to be true, or else they open, and declare the evidence of certain general principles, which being once received, draw after them the consent of the mind to all those things in special, which are taught or practised in that Religion. Unto the first kind do belong all those books, which treat of particular controversies, as of the Mass; of prayer for the dead; of prayer to Saints; Purgatory; and the like, which indeed to a man that hath but little will, or little leisure to read, is a wearisome course, and tedious way to trial. Unto the other doth belong those shorter discourses which some have termed motives, and for the Catholic party, may be seen in such as have handled the notes of the Church, in Canipian his ten Reasons, in the book of the Three Conversions of England, in Bristol, and others. Whereunto beside, that they must be general reasons as I have showed, two things again are necessary. The one, that the truth of them be more evident than the truth of other particulars, which depend upon them. The other, that they induce almen Heathens, or Christians, of what belief soever they be, to change opinion, and to submit their iugdments to the obedience of that Religion, for which they are produced.  
This being seen, if you please but to examine a little all those Protestants books, which have been published in this kind, you shall not find any one argument in them, which may be called a general reason, or an universal motive for the truth of your Religion: but either they are no less obscure, than the Religion itself; as that the word of God is truly preached, and the Sacraments rightly administered amongst you: or most improbable; as that the Protestants have been always the most visible Congregation of all other Christian Churches: or that your religion accordeth with the doctrine of the ancient Fathers, as here the Bishop pretendeth: or el; they concern some particular point in Controversy, and commonly are not only most improbable, as that the Mass is Idolatry, that the Pope is Antichrist, and the like; but also most palbably false, as that we hope to be saved without the merits of Christ, that we worship stocks and stones, that fornication is a venial sin, & such other injuries of like nature, as it pleaseth your unlearned Ministers for want of knowledge, or of better matter, to lay upon us.  
Whereas on the other side, every Catholic, whether learned or unlearned, wise or simple, is able to give you such a reason of his faith, as may be sufficient to move any indifferent mind, of what belief soever, to like and embrace it. For Almighty God, not enforcing man against his will, but drawing him according to his Nature, and demanding a reasonable obedience of him, hath ordained in the sweetness of his providence, that all Christians should make profession of some principal motives of their faith, wherein many others are virtually conrayned, saying in their Creed: I believe the holy Church Catholic: Not only to move others thereby, but also more and more to confirm themselves in their belief. For albeit matter of divine faith, be infinitely above the knowledge of natural reason, which is not able to comprehend it: yet is it not contrary unto reason, but so agreeable thereunto, that it maketh us evidently to see, and confess how much we are bound in conscience to embrace it, and to captivate our understanding unto the obedience of it. And therefore it is further to be considered, that the ponderations and inducements which make men catholics, are commonly the same with those that make men Christians. In which respect, as all Christians are bound to know them more or less, according to their capacity: so none can re●ect or condemn them, without contempt of Christianity, being of such importance thereunto, as that Christian Religion cannot stand without them. Wherefore that you may the better conceive, what difference there is, between shows and substance, truth & error, light and darkness, having examined the Bishop's grounds, published in favour of your Religion, I will here propound, and declare unto you, some general motives in the befalfe of our Catholic doctrine.  
The first thing therefore that we will consider, shallbe the holiness, and sanctity of the Catholic Church, which laying a sound foundation of obedience and Humility in the hearts of her children, & teaching them before all things, to captivate their understanding, and to subject their will, in matters concerning their soul, to their spiritual Pastors, goeth forward with them, prescribing them other lessons; first of Contrition, which consisteth in the love of God above all things that are to be beloved, and in the hatred of their own sins, with sorrow for them above all things that are to be hated; Secondly, of confession, calling themselves to a strict account for all their sins past, in the bitterness of their soul, remembering every sin in particular, & accusing themselves entirely of them to their spiritual Father; Thirdly of satisfaction, in doing penance for their offences against the Majesty of God, in making amends for injuries done to others, and in restitution of other men's good name, whom they may have defamed, or goods which they have wrongfully taken or detained. By which means, having reobtayned the favour, and love, and grace of God, and thereby being enabled and strengthened to do his will, and to keep his Commandments; they are afterward exercised in all kind of virtue. And lastly, such as will be perfect, the Catholic faith leadeth further on, and giveth them yet a higher lesson, teaching them to renounce the riches; the pleasures, and the vain glory of this world, and to offer themselves up a perfect Holocaust, or Sacrifice to Almighty God, by consecrating themselves wholly to his service; in the state of Chastity, voluntary Poverty, and perpetual Obedience, under the will of their Superior.  
From which heavenly doctrine, delivered unto them by Christ himself, have proceeded those excellent effects of Godly life, which the Protestants themselves have commended in them. 
Centur. 7. cap. 7. colum. 181.  As the bestowing of almost the whole day inprayer: their obedience to the Magistrate: their amity and concord: easily remitting injuries: careful to spend their time in honest vocation and labour: courteous and liberal to the poor, and to strangers: and in their judgements and contracts most true and faithful. Upon the same foundations, also have been raised all those notable and famous works of mercy, which some Protestants, otherwise no friends of ours, have observed in our Country, and propounded them to their Protestant brethren, for example of Imitation: their memorable buildings, and ancient Monuments, Churches, chapels, and other Religious houses; numbers of goodly Bridges: alms-houses, Hospitals and Spitals: High ways, Pavements, and Cawseys: Famous Colleges, Halls, universities, Schools and Free-scholes. Thus M. Stubs, who was such an enemy to Catholics, that railing against them in very many places, among other opprobrious speeches, he termeth them Blasphemers, and sacrilegious Papists.  
From this doctrine also hath proceeded the in finite number of those that forsake all they have, abandoning the world, and entering into religion? and many amongst them, have left their large possessions, offices, and dignities, Crowns, and Sceptres, to take up their Cross, and follow Christ. Hence hath proceeded that austerity of life above the course of nature, which the world admyreth in many of them, and could not be otherwise supported but only by the unspeakable consolations, and infinite joys, wherewith it pleaseth God to 〈◊〉 and require them for there extraordinary service. And to omit their excellent books of piety and devotion and perfect kind of knowledge in all kind of learning, hence also proceedeth that great zeal of the salvation of others, forsaking their Countries, enduring great labours, and exposing themselves to all kind of imminent dangers, in the conversion of other Countries, though never so far remote, never so cruel, fierce on barbarous. To conclude, out of this School, have proceeded those infinite numbers of Saints and Martyrs, among whom we reckon above fourscore of the blood Royal of England, besides infinite numbers of our own Nation. And this age of ours hath not failed to bring forth great plenty of the same fruits, in our own, and in foreign Countries, whose imminent virtues, it hath pleased God to recommend to the world with his Letters Patents, and broad Seal of supernatural effects, and the ostension of many miracles.  
These virtues therefore of Humility, Obedience, Pennance, Prayer, Amity, Liberality, justice, Chastity, Poverty, Patience, 
Holinshed last Edit. part. 1. pag. 100  Austerity upon there own bodies, Charity and Zeal in the conversion of others, were the arguments wherewith S. Augustine the Monk, converted our an cestours; and wherewith as the Apostles in the Primitive Church, so now the jesuits and other Religious men of this time, do overcome the ignorance of the barbarous, the fallacies of Heretics, the policies, pride and ostentation of worldly wisdom, in the conversion of sundry Nations to the Faith of Christ. For being sent by the ordinary means which God himself hath appointed in his Church, and out of obedience to their superiors to preach the Gospel. (which in effect is nothing else but this good news, that all men of what state or condition soever, rich, or poor whole or sick, at liberty or in thraldom, may easily attain unto perfect felicity, having grace abound antly offered unto them, through the Faith & merries of jesus Christ to become the sons of God in this life, by loving him, and keeping his Commandments, and to enjoy him in the next, by seeing him eternally as he is, the absolute perfection of infinite virtue in himself, and the indeficient fountay no of infinite goodness to those that behold him)) all men, that hear and see such Preachers, may easily know them to be sent from God, and as the Prophet said of them, to be the seed whom God hath blessed, by the works of God which they do, and by that most divine doctrine of theirs, and most Angelical perfection of life, which they teach and practise.  
And now to turn over the leaf, and to consider the manners of the Protestants; they on the other side, begin with Pride, which is the root of all vice, as the Catholics begin with Humility which is the mother of all virtue. For they teach their followers, not to submit themselves to the judgement of others in matters of Faith, nor to any authority upon earth, of Church or Council: but rather to confide in the sense of their own understanding, though they be never so simple, which is the greatest, and highest kind of pride that can be imagined, next to the pride of Lucifer. For as he would have made himself equal to God, so every Protestant, if he follow his own grounds, compareth, or rather preferreth himself in knowledge of the truth, before the Church, which is the Spouse of God, infallibly assisted by his holy spirit, as hereafter shall be proved.  
Neither can they show one act of Christian humility, or of those other supernatural virtues above mentioned, exercised or practised in any degree amongst them: nor can they name any other commendable action of theirs, wherein the heathens and such as are no Christians, do not equalize, and (at least heretofore) have not much excelled them.  
Many other points of doctrine also they teach, which no virtuous mind, or well disposed nature amongst them would not be a shamed to follow, being utterly to be condemned, by the very light of nature. For they teach, that we have no free will to do well or ill, which together with their doctrine of reprobation, doth not only take away all means of doing well, but also maketh it impossible to avoid any sin, whereunto they affirm, that men are compelled, by the unresistible power of God: as in their opinion, by the same necessity all men that do well, are likewise impelled to virtue. They teach also, that it is impossible to keep the Commandments, and that Christians are delivered from the obedience of them. That Chastity is not to be vowed, because it is not in our power: 
Whitak. count Camp. rat. 8. p. 153  from whence it followeth that it is not in the power of a man, to be without a woman, nor of a woman to be without a man; which is a wholesome doctrine for young unmarried men and women, 
jacobus Andraeas Cont. 4. in cap. 22. Lucae. Luther de captiu. Babylon. Perkins reform Cath. pa. 9 M. Fulk. against the. Rem. Test. fol. 447. willet Synop. p. 560  and for such as are married whose partners are sick or absent from them. They contemn voluntary poverty, obedience, set days of Easting, Order of holy discipline, and other good works: which as a prime Protestant affirmeth, is censured as new Papistry, and new monachism amongst them. They teach likewise, that menare justified by only faith: that they cannot lose their salvation unless they will not believe: that he that doth once believe can never lose his faith, by Adultery, or any other sin: that sin is not hurtful to him that actually believeth: that unto the faithful professors all sins are venial, and unto others all sins are mortal.  
By which you see, what a wide gate they set open to all kind of sin and sensuality; the fruits whereof the Protestants themselves, 
Luther in poliella cone. 1. Dom. Aduent.  have not been ashamed to confess, nor spared to publish, that the seventh head Devil, had invaded the most part (of their gospellers) and made them worse than they were under the Pope, that now every man is possessed with seven Devils, whereas before (to wit under the Pope) they were but possessed with one. That in the Papacy, men were religious in their error, every man did willingly follow good works: Now in the light of the known truth, they are more profane, than the sons of the world. Look upon this evangelical people (saith Erasmus) bring me forth one, 
Prot. Apol. pag. 414.415.  whom this Gospel of a gourmandizer hath made sober, of lewd chaste: I will show thee many, who are become worse than they were before. And again, those whom before I have known pure, sincere, and void of dissimulation, having afterwards given themselves to this Gospel, they began to talk of wenches, to become dicers, to cast away their prayers, most impatient, revengers of every injury, vain, vipers in their manners, and to have clean put off the nature of men. I speak what I have found by experience. So far Erasmus. You shall hear also how Musculus describeth his own Lutherans: 
Andraeas Muscul. Dominica pruna Aduentus.  With us Lutherans (saith he) at this present, thus standeth the case: That if any be desirous to see a great rabble of knaves, of persons turbulent, deceitful, cozeners, and usurers, let him go to any City where the Gospel is purely preached, and he shall find them there by multitudes: For it is more manifest than the day light, that there were never among the Ethnics, Turks, and other Infidels more unbridled, unruly persons, with whom all virtue and honesty is quite extinct, then are amongst the professors of the Gospel.  
The like description Castalio maketh unto you, 
Castalio apud Rescium p. 54.  of them of Geneva, who dwelled long among them, and was a most particular friend of Beza: They are praud (saith he) puffed up with glory and revenge, their life is infamous and villainous, they are Masters of Art in reproaches, lies, cruelty, treason, and insupportable arrogancy. They name their Geneva, the holy City, and their assemblies Jerusalem: but in very truth, we should call it; O Babylon, Babylon! o most infamous Sodomy, and children of Gomorrha! 
Caluin lib. de scanned. p. 118.127.  Whereunto Caluin himself giveth sufficient testimony, where he asketh, what other intention had the most that betook themselves to the Gospel, but only, the yoke of superstitiont being shaken off (solutiùs in omnem lasciuiam diffluerent) that with more liberty they might flow abroad, and run out into all lasciviousness.  
And to come nearer to you, I must entreat you to be content, to hear what some other good Protestants of our Nation, have written of the manners of our own Country. For first, of your Puritan preachers, M. Sutcliffe writeth thus: 
Sutcliffs answer to a ubell supplicatory pag. 89.  Their pride (saith he) malice, cruelty, covetousness, usury, gluttony, and chamber cheer, which they call fasting, and colour with terms of godly exercises, do notoriously convince them. Neither yet (saith he further) do I tell all: for other matters I have thought good to keep for a rare banquet etc. And concerning the rest, M. Stubs having told of his travel, in compassing the whole Realm about with a long and wearisome journey, saith thus thereof: As concerning the people, 
Stubs in motives to good works, in the epistle ant med.  I have found them in most places dissolute, proud, envious, malicious, disdainful, covetous, ambitious, careless of good works, a general decay of good works, or rather a plain defection and falling away from God; and the ancient monuments, Churches, Schools etc. either quite dissolved, or else so ruined and decayed, as if the first founders were now living, they could not take them for their own: Which general terms, M. Geoffrey's returning from his travels in foreign Countries, doth explicate more in particular, in his Sermon preached at Paul's Cross, where it is like he spoke the truth, for the testimony and perpetual memory, whereof it was afterward put in print. His words are these: I may freely speak what I have plainly seen, in the course of some traucils, 
Geffrey in his serm. preached 1604. printed 1605. pag. 31.  and observations of some courses: That in Flaunders was never more drunkenness: In Italy more wantonness: In jury more hypocrisy: In Turkey more impiety: In Tartary more iniquity, then is practised generally in England, particularly in London.   

SECTION XXI. The former Motive is confirmed: and by occasion thereof the necessity of keeping the commandments to obtain Salvation is declared.  
CONSIDERING with no little grief of mind the great dissolution of life, and corruption of manners in our Country, which your own writers have published to the world, as hath been said; we comfort ourselves somewhat in this, that it cannot be imputed to the evil disposition of the people, who are known for the most part, to be of a nature as much inclynod to virtue, as any other people of Christendom whatsoever, but the fault of all must be laid where it is, upon the Masters, and first Apostles of this new Gospel. Who as they were most vicious themselves, so they left that pestilent seed of their doctrine before mentioned, to their posterity, from whence no better fruit can be expected Which doctrine of theirs, as I know, that yourself & many other civil Gentlemen, do utterly detest: so I doubt not, but that you are free from the guilt of those crimes, whereof you are so deeply accused by your own masters. Neither do I think, that any honest moral man, whatsoever he say with his lips, can deny in his heart, his own free-will, whereof he hath daily experience in all his actions and operations, or that he can be brought to think, that God doth either command, or counsel any thing, which he giveth no grace to perform: or that he can believe in his conscience to be saved by faith alone, though he dyelin sin; 
1. Cor. 5.10.  but rather I presume he believeth according to the Apostle, that we must all appear before the tribunal of God, where every one shall receive according as he hath done in his life time, good or evil.  
Wherein to give you some further light, and to say something here by way, as I have promised else where, of the necessity of keeping Gods commandments, if we mean to be saved; I shall pray you to understand, and to take notice here with me, that the commandments may be considered two manner of ways, either simply and materially, as they are the law of God, or more fully and formally, according to the end for which they were given, including in them the love of God: according whereunto it is said, that the love of God is the first and greatest Commandment: and that he who loveth God, hath fulfiled the law. Which love and friendship with God, because all kind of sin doth not break or extinguish: therefore according to the holy Fathers, 
Tertul. l. de anima. c. 17 S. Chrysost. bom. 24. in Matth. S. Hier. lib. 2. cont. jovin.  some sins are called great crimes, & some others little, small, or daily offences. Great sins, are said to be against the Commaundments, as they include the love of God, because great crimes deprive us of it. Little and small offences, are said in the same sense, not to be against, but besides the commandments, because they may stand with the love and friendship of God: and though they be never so many, yet they do not deserve, that Almighty God, in respect of them alone, should take his grace and favour from us. 
Matth. 7.3. Mat. 23.24 2. Cor. 3.11. Mat. 5.22.23.24.  And so in Scripture, some sins are compared to motes in the eye, some to great beams, some to gnats in the throat, and some to Camels, some enter into the building of God (which is of gold and silver) like unto hay, and stubble, which shallbe purged with fire, and some overthrow the whole building, which shall burn eternally: Some are in danger of judgement, 
jac. 1.15.  or of a Council, and some are to be punished with the fire of Hell: some are unperfect, because no perfect consent is given unto them, and some are consummated which engender death.  
Those that are little in their own Nature, and do not deprive us of the friendship of God, but deserve to be pardoned with some kind of punishment in this life, 
Aug. l. de Natura & gratiac. 22  or in the next; S. Augustine doth exemplify in Abel the just, who perchance (saith he) did laugh a little immoderately, or did jest too much, or coveted some little thing intemperately, or pluck some fruit over greedily; for the which no man of understanding can imagine, that God who loved him so dearly, would damn him: for they are so little, either in respect of the smallness of the matter, or of the imperfect consent of the will, which is given to them, that (with some temporal punishment) of their own Nature they deserve to be pardoned. In which respect S. Augustine doth call them Venial sins: whereas the other that extinguish the love of God in us, which is the life of the soul, are therefore called Mortal, or deadly sins. And from S. Augustine, 
August. Enchirid. lib. c. 1.22.  the Church hath borrowed these terms of the distinction of sins, and teach that some are Venial, and some are Mortal. Of Venial sins therefore, these places of Scripture are to be understood, where it is said, For this (or for the forgiveness of this sin) every Saint shall pray unto thee: The just man shall fall seven times a day. Where you see, 
Psal. 31.6. jac. 3.2. 1. joan. 1.8. Rom. 6.23. Ezech. 18.4.  that there are some sins, which do not exclude sanctity, & may stand with justice. In which sense it is also said: In many things we do all offend: if we shall say, that we have no sin, we deceive ourselves, and the truth of God is not in us. Of Mortal sin, these other places must needs be meant where it is written, the rewards of sin is death, 
1. joan. 3.8. jac. 2.10. Deut. 17.26 Ezech. 18.24.  the sting of death is sin, that is to say, the instrument wherewith it killeth: the soul that sinneth, she shall die: he that sinneth is of the Devil: he that offendeth in one is guilty of all; accursed be he, that doth not remain in all these words of the law, and doth not fulfil them in his work. If the just man turn away from his justice etc. shall he live? All the justice which he hath done, shall not be remembered: in the prcuarication wherein he hath strayed, and in the sin wherein he hath sinned, in them shall he die.  
This distinction therefore of Mortal and venial sin being thus declared, it will be an easy matter to understand, or rather it is impossible for any man to be ignorant, that whosoever committeth Mortal sin, becometh an enemy of God: and that no man loveth God above all things, who hateth not sin above all things, and keepeth not his commandments, wherein the love of God is included. For conscience being nothing else, but the light of reason, either accusing, or excusing our actions, the fountain of which light, is the image of God within us, and the very essence of our humanity, to justify ourselves in doing ill, by the external justice of Christ; what is it but to be delivered over into a reprobate sense, seeking as Luther did, to become senseless of sin, to put out the light of the soul, to murder conscience, to deface God's image, & to pervert the very essence of our human Nature? And sin again, being nothing else, but the consent of the will, to some thing against the rule of reason, and especially of the reason of God, which giveth a rule and a law to all things, and being therefore contrary to God himself, as it is impossible that God should not hate it, or that he should hate any thing but it, being goodness itself; so is it impossible, that he should not hate the author, or the doer of it. God doth equally hate the sinner, & his sin: his eyes are clear that they may not see evil, 
Sap. 14.9. Habac. 1. & 13.  & they cannot look favourably upon iniquity. And therefore to abuse the mercy and goodness of God so much, as to think that he may be corrupted to love us remaining in sin, or not hating the same above all things to be hated, is one of the greatest blasphemies, and injuries that can be done against God, and the most unnatural, sottish, and diabolical presumption in ourselves, that can be thought or devised.  
The difference also between the law, and the Gospel, doth yet further discover the monstrous profaneness of this blasphemous opinion. For being borne in sin, which is the greatest evil of any other without comparison, alother evils being good in their own Nature, and proceeding from God, either as the just punishment of sin, or as the means to make us better; the law was given unto us, that we might know sins and offences more perfectly thereby, then otherwise we could, by the obscure light of our own corrupted nature. Whereby also not being able to observe it, our wicked Nature taketh occasion to be more perverse, & to hate the law, and to oppose itself against it. 
Rom. 7.9.11.  I lived without the law sometime (that is to say, without the perfect knowledge of sin, which I received by the law) but when the Commandment was come, sin revided (it grew stronger, & had more force upon me) for sin (that is the concupiscence of our wicked nature) taking occasion, by the Commandment, seduced me, and by it killed me. Wherefore the law was so far from the justifying of us, or delivering us from the bands of sin, that it was an occasion to increase the same, and to augment all those other miseries, which do follow of it. But by the Gospel, that is to say, by faith in Christ, through the merits of his Passion, we receive not only light to know our sins, but also abundant grace, to avoid and overcome them. And therefore, being thus redeemed from the bondage, as well of sin, as also of the law, as it was an occasion of sin, and the just punisher thereof, we are likewise delivered from the malice of all our other miseries, which (sin being taken away from whence it proceeded) can hurt us no longer, except we list ourselves, but they turn to our greater good in this life, and in the next to our greater glory. Wherefore to hold, that our Saviour Christ hath not obtained sufficient grace for all those, that sincerely demand it, whereby to over come sin, and to keep the commandments of God; what is it, but to confess, that we are still subject to the curse of the law? What is it, but to make void the power of the Gospel to salvation? What it is, but to affirm that Christ died in vain, and to deny him to be our Redeemer? who not being able to deliver us from the bondage of sin in this life, can less deliver us from the pains thereof in the next, because it is impossible, but that God in his own nature should hate it: and therefore it must needs be granted, that he will also punish it as long as it remaineth in us, or we in it; that is to say, eternally, according to the Protestants doctrine and practice, in whose Church is no remedy to cleanse us of deadly sins, committed after Baptism, nor to wash out of our souls the malice and filth of sin, which remaining, as it must needs with them, being once committed, it is but a poor shift to tell us, that it shall not be imputed unto us.  
To conclude, what is the Scripture itself, but a deed of Covenant between God and man, for the punishment of sin, and for the reward of virtue, with temporal afflictions, and benedictions in this life, which are especially contained in the old Testament, and with eternal pain, or endless felicity in the next, which is especially declared in the new, whereunto are adjoined many histories, examples & counsels, exhortations, encouragements and praises, disuasions, repronements & dispraises in the hatred of the one, and in the favour of the other? Wherefore to hold, that we are justified by faith alone, though we live in sin; what is it, but to overthrow the whole Bible, together with the truth, the mercy, and the justice of God? And in a word, to make a hell of heaven, and a heaven of hell? And therefore no marvel, that S. Hierome, 
Hier. in expl. Sim. Aug. ser. de tempore 191.  & S. Augustine, do call this heresy execrable blasphemy. We do execrate, or curse (say they) the blasphemy of those, who say: that God hath commanded any thing to a man, which as impossible.  
Do you not know (saith S. Paul) that the wicked shall not inherit the kingdom of God, as if he should say, 
1. Cor. 6.9.  how can ye be ignorant, it being evident by the light of nature? And then followeth, Nolite errare, (as foreseing the monstrous error of Luther, and Caluin) be not deceived, neither fornicators, nor servers of Idols, nor adulterers, nor effeminate, nor such as sin carnally by themselves alone, nor the liars with mankind, nor railers, nor extorsioners, shall possess the Kingdom of God. Where you see, he joineth those other sins with the sin of Idolatry, and excludeth the one, 
1. Cor. 5.11.  as well as the other from the kingdom of heaven. And therefore he forbiddeth us, to keep company, or to eat with such kind of persons, if they be Christians. And again: 
Ephes. 5.6.  For understanding, know ye (as if men of understanding could not be ignorant of it) that no fornicator, or unclean, or covetous person, hath inheritance in the kingdom of Christ and of God. And then followeth: Let no man seduce you with vain words (speaking directly of the seducers of these times) for from these things come the anger of God upon the children of diffidence; become not therefore partakers with them etc. In which place he goeth further on, speaking much more to the same purpose. And else where: The works of the flesh are manifest, which are fornication, uncleanness, 
Gal. 5.19.  dissensions, sects etc. which I foretell you; as I have foretold you, that they who do such things, shall not obtain the kingdom of God. All which most express places, being written to faithful, and meant of the faithful, even in the most pure and sincere times of the Apostolic Church, it is manifest, that no faith could excuse them, but did rather augment their sin in such cases, and increase their damnation, according to the sentence of our Saviour: The child that knoweth the will of his Father, 
Luc. 12.47. Hebr. 10.26.27.28.29.  & doth it not, shall be beaten with many stripes. Which is also confirmed by S. Paul, where he saith: If we sin willingly, after the knowledge of the truth received, now is there not left an host for sins. Where his meaning is, that albeit in Baptism, all sins are easily forgiven, yet such as believe, offending after Baptism, have no such easy means to be forgiven, but must redeem their sins by penance, and such other hard remedies, 
Cyril. l. in 10. cap. 17.  as the Church prescribeth after Baptism: For if they do not, nothing remaineth, but a certain terrible expectation of judgement, and rage of fire, which shall consume the adversaries, as it followeth in the same place. And he addeth immediately: If a man making frustrate the law of Moses, without mercy dieth, how much more think you, doth he deserve worse punishments, who hath trodden the Son of God under foot, and esteemed the blood of the testament polluted, wherein he is sanctified; and hath done contumely to the spirit of grace. Which words, although they be principally spoken of Heresy, and Apostasy from the Catholic Church, yet must they needs be also understood of all other Mortal sins, which S. Paul placeth in the same rank with Idolatry, and sects, and divisions as you have heard, and do equally exclude the doers of them from the kingdom of Heaven.  
Wherefore to draw to an end, I say with the holy Ghost (whom I beseech to open the hearts of all those, that with indifferent mind shall read this Section, 
Rom. 1.2.  to see the truth of this clear doctrine) that as all those are inexcusable before God, who do not give him thanks, nor glorify him by obeying his commandments, 
Rom. 1.25. Rom. 1. ●2. Rom. 2.1.2.  but dishonour him, preferring the love of the creature, before the love of God, doing those things, which they know to be worthy of death, which they condemn in others; and for the which they believe, 
Rom. 5.  that God himself doth lastly condemn them, whom they confess to be no excepter of persons, but to give every one according to his wokes: 
1. joan. 5.3. Matt. 11.30. Rom. 8.3.  So there can be no other true ground of our justification, but only the love of God, ●owred not abundantly into out hearts, by the holy Ghost, who is given unto us, which maketh his commandments not to be heavy, his yoke sweet, & his burden easy: For that which was impossible to our weak flesh, the Son of God taking flesh, aid conquer sin in the flesh, 
Rom. 8.4. Gal. 5.17. Rom. 8.6. Rom. 8.5.  that the justification, or observation of God's Commandment might be fulfiled is us. Not walking according to the flesh, but according to the spirit: for the spirit, and the flesh are contrary, lusting and covetting one against the other. The wisdom, love and pleasure of the flesh is death, but the wisdom of the spirit, is life and peace; 
Gal. 5.14. Rom. 8.7.  they that live according to the flesh, savour those things, that are pleasing to the flesh: but they that live according to the spirit, delight in that, which is pleasing to the spirit, and have crucified their flesh, with her vices and concupiscences. 
Rom. 8.13.14. Rom. 6.11.16.  They that are in the flesh, or give way to the desires thereof, cannot please God: for the wisdom of the flesh, is an enemy to God; for it is not subject to his law, nor can be subject, and therefore they that live according to the flesh, shall die: but such as are led by the spirit of God, 
Rom. 7.20.  are the sons of God, and because by the spirit they mortify the deeds of the flesh, 
Apoc. 2.16. Tit. 4.7.  therefore they shall live. If we consent to the motions of the flesh, to obey the concupiscence thereof, sin reigneth in us: For we are the servants of him, whom we obey either in sin unto death, or of obedience to justice and life everlasting. But if we consent not, and oppose our wills against it, it is the outward man that doth it, but the inward man will not do it. And therefore because it is not his work, he shall not be punished for it, but rather shall be rewarded for his fight against it.  
And this is the greatest assurance, which the state of faith can afford us; that our consciences do not reprehend us, 
1. joan. 3.21.  but rather give testimony unto us, that we resist, and oppose ourselves constantly against our spiritual enemies; not yielding at any time unto them, but evermore observing faithfully the will of God, in keeping his Commandments; because this conquest being impossible by nature, we may be sure that we are assisted therein by the holy grace of God, without the which we could not obtain it. But he that saith, he is the son of God, 
1 joan 2.4.  and doth not love him; or who saith that he knoweth God, and doth not keep his Commandments, is a liar; and the truth of God is not in him. 
joan. 14.23.24.  Who keepeth his Commandments, he it is that loveth God; and he that loveth him not, keepeth not his word. And this is the main, and the great argument, wherein S. Paul seemeth to glory, and was not ashamed to preach Christ Crucified, to the mighty men, both of the jews, and of the Gentiles: because, saith he, the doctrine thereof, is the virtue and power of God to salvation. 
Rom. 1.  For it revealeth unto us, how we should obtain the grace of inward goodness, & of true inherent justice, at the hand of God, by uniting ourselves unto Christ the son of God; which we cannot do, but by making ourselves the members of his body, which is the Church of God. Out of the which, as all are concluded under sin: so all remain in their sins; which they may change, but cannot put of; and the more they strive against them, the more (because of our corrupted nature) they find themselves subject unto them, and especially heretics, in whom God punisheth one sin with another, by withdrawing from them more and more, the assistance of his holy grace, to the end that their Pride, may either be humbled thereby, or else confirmed.  
And thus much for the first Catholic motive, expressed in the Creed, under the signification of the word Holy; which, as I think, you will grant is most sufficient to persuade any well disposed mind to embrace the Catholic Faith: by means whereof, all men are enabled to resist sin, to observe the Law, and to preserve their love and friendship with God. And as all Christians believe, that very many in former ages, have attained thereby to wonderful sanctity, holiness, and perfection of life: so none can deny, but that this age of ours, hath afforded sundry the like examples. Whereas, on the other side, experience teacheth, that through the want thereof, many Christian Countries, and ours among the rest, have lost their ancient practice of good works, their former exercises of piety and devotion, and their exemplar discipline of Christian conversation; and instead of these things, changing the liberty of the spirit, into the liberty of the flesh, they are fallen into such corruption, dissolution, and profanes of life & manners, that their own Masters and Doctors are ashamed of them.   

SECTION XXII. The force of the second Motive signified by the word Catholic, in the Creed of the Apostles, is declared.  
IT followeth to declare the second Catholic motive, comprehended under the name Catholic, and contained in the Apostles Creed: which signifieth the universality of the Church, in time and place; and that the Catholic Faith was to be spread over all the world, and to continue in all ages, until the day of judgement: which, as in itself, it is sufficient to move any man of judgement to follow this universal, and eternal Truth: so is it set down so clearly, and abundantly in the Scriptures themselves, which prophecy thereof, that a man would wonder (if any blindness were to be wondered at, in those that are obstinate) how it is possible, that such as profess to be much conversant in the reading of them, should not see and discern them. A stone 
(b) Dan. 2.34.  cut without hands from the Mountain, was made a great Mountain, and filled the whole earth. All 
(c) Esa. 2.2.60.5.  nations shall flow into it. Thou 
(d) Esa. 60.10.11.  shalt see and abound, thy heart shanlbe astonished, and enlarged; because the multitude of the sea shallbe converted unto thee. The Isles expect thee, their Kings shall minister unto thee; & thy gates shallbe continually open, neither day nor night shall they be shut, that men may bring to thee the riches of the Gentiles. 
(g) Esa. 49.23.  Kings shallbe thy nursing Fathers, and Queens thy Mothers. 
(h) Esa. 54.2.3.  The place is straight for me, give room that I may inhabit. Enlarge the place of thy tents, spread out the Curtains of thy habitation: for thou shalt increase on the right hand and on the left; thy seed shall possess the Gentiles. These, and infinite others like to these, are the Prophecies of the extension of Christ's Church universally to all Kingdoms and Nations: according whereunto our Saviour compared his Church to a little Mustardseed, 
Matt. ●3. 31. Mar. 16.15.16. Acts. 1.8.  which after should come to be a great tree: bidding his disciples to preach to every creature, to go forth into all the world, to teach all Nations, from Jerusalem to Samaria, and so forward even to the ends of the earth. The continuance thereof, was likewise foretold, that their watchmen, or Pastors should not be silent. 
(k) Esa. 62.6.  That their Priests should not want to offer Sacrifice all the days: That God's 
(l) jerem. 33.18.20.22.  covenant with them should be like his covenant with the day and night: that is to say, to continue forever. That they should be multiplied like the stars of heaven, and the sand of the sea, which you know can never fail. Ministering 
(m) Esa. 66.21.23.  to him even from month to month, and from Sabbaoth to Sabbaoth; that is to say, always. In 
(n) Dan 2.44.  the days of those Kingdoms, God shall raise the Kingdom of heaven, which shall never be dispersed, and his Kingdom shall not be given to any other people, and it shall consume all those other Kingdoms, and it shall stand for ever from generation to generation. 
(o) Psal. 85.30.31.32.3.  God's Covenant therewith shall not be broken for any offence committed by her children, but shall continue like the Sun and the Moon for ever. According whereunto our Savouir also said, that the Gates of hell should not prevail against it: and that he himself would be with it to preserve it, all the days, unto the consummation of the world. From the which, as you see, no time, nor any one day can be excepted.  
From these two properties is evidently deduced the visibility of the Church: for it being so great, as that morally it may be said to fill the earth; and also of such eminent glory, as to have so many Kingdoms & Nations subject unto it, according to the former prophecies thereof: no man can be ignorant where it is, nor what people they are, who are members of it. Also the Priests thereof being compared by the Prophets for their number and quality to the stars of heaven, their Sacrifices, their Laws and executions of them, their Sacraments, and the administration of them, their preachings, and teachings; and to let pass many other things, their continual, and glorious fight against heretics, and Infidels, and wicked Christians, must needs be so well known, that no man dwelling near the most inhabited, and best part of the world possessed by them, can be ignorant thereof. For as the Assyrians, Persians, Grecians, and Romans, in respect of the greatness, force, and fame of their dominions, were morrally said to have conquered the world, and to have possessed the Empire thereof, in which respect it can be no less than madness to affirm, that they were invisible: so also, the Kingdom of Christ, in respect of the extension, invincibility, eminent appearance, and great fame which it hath ever enjoyed above any other sects of Religion whatsoever, may be said more properly, to fill the earth, and to be the only Catholic or universal Religion, diffused through the world, as you shall hear anon out of S. Augustine.  
And for this cause God himself said; 
Esa. 61.9.  that he would make an everlasting Covenant with them: that their seed should be known among the Nations. And that, all who did see them, shall know them to be the seed which our Lord hath blessed. And the prophets having foretold that it should be a mountain, 
Matt 5.14  prepared in the top of Mountains, & exalted above other hills; our Saviour accordingly said of it. That being a City placed upon a Mountain, it could not be hidden. What shall I say more, saith S. Augustine upon these words of our Saviour, but that they are blind, who cannot see so great a mountain.  
From hence also it doth necessarily follow, that the doctrine of the Church is infallible, and privileged from error. For according to the Protestants themselves, that only is the true Church, wherein the word of God is truly preached, and the Sacraments truly administered. And therefore, if the Church should err, it should cease to be the true Church, and should not continue, but the Gates of hell should have prevailed against it, 
Matt. 16.18.  which is directly against the Scriptures. And in particular this privilege from error, is expressly promised in the old Testament, 
Esa. 59.21.  in many places; as where the Prophet Esay speaketh thereof in these words: This is my covenant with them, saith our Lord: My spirit which is in thee, and my words which I have put in thy mouth, shall not departed from thy mouth, nor from the mouth of thy seed, 
Oze. 2.19.20.  nor from the mouth of thy seeds seed, from this time forth for evermore. And where in Oze God saith of his Church: I will espouse thee for ever, and I will espouse thee to me in justice and judgement, in mercy and commiseration; and I will espouse thee unto me in saith for ever: 
Ephes. 4.11. Epipha. in A●corato circa princ. Matt. 16.18. Matt. 17.18. 1. Tim. 3.5. joan. 14.26.  according whereunto, it is also said in the new Testament: That there should be Pastors, and Doctors in the Church for ever, that we be not carried about, nor deceived with new doctrine; that the Gates of hell, by which is meant Heresy, shall not prevail against it: that he who did not believe the Church, should be counted as a Heathen or Publican: that it is the Pillar and foundation of truth: that the holy Ghost should teach all things, and suggest all things to the Pastors thereof: that God would give them the spirit of truth, 
joan. 14.16.  to remain with them for ever. In conclusion, if you list to see more of the largeness of these induments, and of the flourishing greatness of the Church of Christ, you may read 4. whole Chapters of the prophesies thereof in Esay 60.61. and 62. and Micheas the 4. which I think no man can read, without the acknowledgement and admiration of them.   

SECTION XXIII. The force of the former Motive, is further declared, out of the authorities of S. Augustine, and out of the effects of the contrary Doctrine.  
AMONG all the ancient Fathers, as there is none more opposite to the Protestant Ministers, than S. Augustine: so there is none more respected in outward show, and more esteemed by them; which is unto us on the other side a notable argument of the excellency of the one, and of the impudence of the other. Now therefore if the word of S. Augustine be of force with you, whom in regard of his antiquity, learning, wit, & virtue, his adversaries themselves do so much respect; read but the 6. Chapter of the first book of that work, which is called Confessio Augustiniana: for it cannot be, that relying upon the saith of S. Augustine, which could be no other than the saith of the whole Church, but that your understanding should be wholly convinced by it.  
In regard whereof, considering that it would be to long to allege the testimonies of the rest of the Fathers, and that men now a days, are loath to seek after that, which they are afraid to find with some temporal prejudice, although it be the means of their salvation. I think good to show unto you, before I go any further, the weight and force of this motive, out of the judgement, saith and persuasion of S. Augustine For this was that which overuled him so much, as that he spared not to say: I 
(a) Aug. count epist. Fundam. c. 5.  would not believe the Gospel, unless the authority of the Catholic Church did move me thereunto. I 
(b) count Faustum. lib. 15. c. 3.  must needs believe the acts of the Apostles, if I believe the Gospel, because both those Scriptures, the Catholic authority doth equally commend unto me.  
It being of necessity, that one of those books must be falls (speaking of the acts of the Apostles, and of some other Apocriphy book,) to which do you think we should rather give credit? either unto it, which the Church, began by Christ himself, continued by the Apostles with a constant course of succession, even unto those times, dilated over all the world, doth acknowledge & approve to have been delivered and conserved; or unto that which the same Church doth reject as unknown? Those whom I believed, saying unto me, Believe the Gospel; why should I not obey saying unto me, believe not Manichaeus? Choose which thou wilt: If thou sayest, Believe the Catholics, they admonish me not to believe you. Wherefore believing them, it is of necessity, that I believe not you. If thou say, Believe not the catholics, thou canst not with any reason compel me to believe Manichaeus, because I believed the Gospel itself by the preaching of the Catholics. If thou say, thou didst well to believe them preaching the Gospel, but thou diddest not well to believe them discommending Manichaeus; dost thou think me such a fool, as (without any reason given) to believe what thou wilt have me, and what thou wilt not, not to believe?  
Be not deceived with the name of truth (speaking as to the person of the Catholic Church:) the truth thou only hast in thy milk, and in thy bread. but in this Church (of the manichees, or any other, which is not Catholic) there is the name of truth, but the truth itself is not. And of thy great ones, thou art secure, I frame my speech to thy little ones, I call to thy tender issue, that with garrulous curiosity they be not seduced from thee, but rather let him be accursed of them, who shall preach otherwise, then that which they have received in thee. Know 
(c) Conc. ad Cathecum. cap. 20.  beloved, that true saith, true peace, and eternal salvation, is only in the Catholic Faith: For it is not in a Corner, but it is every where: if any man depart from it, and deliver himself over to the error of Heretics, he shall be judged 〈◊〉 fugitive servant, and no adopted son; neither shall he rise to eternal life, but rather to eternal damnation.  
By 
(d) cort. Faust. l. 13. cap. 13.  what manifest sign therefore, I being yet a little one, or a young scholar, and not able to discern the pure truth from so many errors: by what manifest token shall I know the Church of Christ, in whom with so great manifestation of things foretold, I am compelled to believe? the Prophet followeth on, and having as it were orderly heard the difficulty or doubt of mind of this new beginner, 
Hier. 17.  he showeth him the Church of Christ, foretold to be the same, which is more apparent, and more eminent than any other: For she is the seat of glory, our sanctification. And our Saviour also providing (an Answer) against such doubts of little ones, that might be led away from the manifestation of the clarity of the Church saith: A City placed upon a hill cannot be hid; for to this end, the seat of glory, our sanctification is so exalted, that no ear be given to them who would draw others away, to certain remnants or pieces of religions, saying, Behold here is Christ, behold there: for by such speeches, behold here, behold there, they show but some parts; whereas that City standeth upon a hill: what hill? but that which according to the Prophet Daniel, grew, and was made a great mountain.  
Then 
(e) count Cresconium l. 1. c. 33.  we hold and believe the truth of Scripture, when we do that which is pleasing to the universal Church, whom the Scripture recommendeth unto us: whosoever is afraid to be deceived by the obscurity of this question (of not rebaptising Heretics, whereof in Scripture there is no example:) let him inform himself therein of that Church, whom without any ambiguity the Scripture doth demonstrate. But if thou doubt whether the Scripture commend that Church unto thee, which is dilated over all Nations, with most copious numerosity, I will load thee with many, & most manifest testimonies out of the same authority. 
(f) Epist. 161.  Because we see the Church of God, which is called Catholic, dissused through the world; me thinks we should not doubt of the most evident fullfilling of the whole Prophecy thereof. If 
(g) De ●nitat. Eccl.  the Church of Christ be described by the divine, and most certain testimonies of Canonical Scripture to be in all Nations; whatsoever they say (Heretics) whatsoever they bring, let us not believe them. In many Nations, where the Church is, they are not; where they are, the Church is, which is every where.  
How 
(h) Ep. 48.  do we trust to have received Christ manifested in Scriptures, if from thence we have not received the Church, which is also manifested therein? As he shall be accursed, who saith, that Christ hath not suffered, nor risen again the third day, because we have learned in the evangelical truth, that Christ ought to suffer, and the third day to rise again, from the dead: So likewise he shall be accursed, who shall teach a Church, beside the communion of all Nations; because it followeth in the same place of truth, that penance and forgiveness of sins shall be preached in his name to all Nations. The 
(i) In psal. 30. Con. 2.  Prophets have spoken more obscurely of Christ then of the Church, I think the reason was, because they saw in spirit, that men would make parties against the Church, and not striving so much about Christ, would raise up great contentions about the Church: Therefore that was more plainly foretold, and more openly prophesied concerning which the greater strife and contention was after to ensue. We 
(k) Ep. 48.  endeavour to demonstrate by this name Catholic, that the Church is in all Nations, according to the promises of God, and so many, and manifest or a●les of the truth itself.  
Who 
(l) De unitat. Eccles.  is so deaf? who it so beside himself? who is so blind-mynded, as to speak against those most evident tests moneys (alleging in my places for the universality of the Church) but he that knoweth not what he speaketh? By 
(m) Quaest evang. l. 1. quaest. 38.  the East, and by the West, our Lord would signify the whole world, through the which his Church was to be diffused, etc. aptly he tea●●…eth the Church, lightning, which is wont to come forth with brightness from the clouds. Therefore the authority of the Church, being clearly and manifestly established, he admonisheth all that would believe in him, not to believe schismatics and Heretics. That which he saith, his coming should be known from the East to the West, is against those, who are named to be in some part of the world, and say that Christ is with them that which he saith, his coming shall be known, like unto lightning, is against those, that gather secretly, and are hidden as it were in secret places, and in the desert; for the name of lightning, doth appertain to the manifestation, and clarity of the Church. There 
(n) count ep. Parm. cap. 5.  is no security, or assurance of unity, unless, according to the promises of God, the Church declared to be placed upon a mountain, cannot be hid.  
Behold 
(o) In epist. joan. tract. 1.  thou hast the Church over all the world, do not follow false iustifyers & true destroyers, be in that hill which hath filled the world. They (〈…〉) stumble at this mountain, and when you bid them ascend, they say there is no mountain, and they sooner break their foreheads against it, then seek to have their dwelling in it. How 
(p) In psal. 47.  great is the hill, whereupon we should pray to be heard of God? so great, saith he, as that it filleth the world. Upon 
(q) In psal. 44.  that mountain, which hath filled the face of the earth, there let him adore, that will receive: there let him ask, that will be heard: there let him confess, that will be forgiven. In 
(r) Epist. 165.  thy seed all Nations shallbe blessed: wherefore trusting to these promises, if an Angel from heaven should say unto thee, leave the Christianity of the whole world, and follow the part of Donatus, thou shouldest hold him accursed, because he would separate thee from the whole, and thrust thee into a part, & alien thee from the promises of God. Taking 
(s) In psal. 56.  a part, and losing the whole, they will not communicate with the whole world. Oh heretical madness! thou dost believe with me, that which thou seest not, & that which thou seest thou deniest. Thou believest with me, that Christ is exalted above the heavens, which we do not see, and thou deniest his glory to be over all the earth, which we see.  
The 
(t) De unitat. Eccles. cap. 2.  Church is one, whom our Ancestors named Catholic, that they might show, out of the very Name, how she is every where. 
(u) de vera relig. c. 7.  We must keep the Christian Religion, and Communion with that Church, which is Catholic, and which is called Catholic, not only by her own, but also by all her enemies For whether they will or no, the heretics themselves, when they speak not with their own, but with strangers, they call the Catholic Church, by no other name, but Catholic. For they cannot be understood unless they distingnish her by that name, whereby she is known of all the world. 
(x) In psal. 57  Let not certain floods, my brethren, trouble you, which are called torrents; their water runs away, it makes a noise for a while, and will quickly cease, they cannot long contunue. Many heresies, are already dead and gone, they ran in their brooks as long as they could; they have run themselves out, their brooks are dry, their memory is scarce to be found, or that they have been. 
(y) In psal. 203. con. 1.  Thou shalt always be firm, if thou departest not from this foundation, for she is the predestinated pillar and, foundation of truth. 
(z) In psal. 110. con. 1.  It shall not be inclined from age to age; because it is predestinated the foundation and pillar of truth.  
Tyconius 
(a) count ep. Parm. l. 1. cap. 1.  (all the voices of the sacred Leaves, beating about him) awaked; and he saw though Church diffused over all the world, as it was foreseen, and foretold, by the hearts, and mouths of the holy Prophets. Which having perceived he began to avouch, and to make manifest to his fellows, that no foul sin, or wicked crime of any man whatsoever, could prevail against the promises of God, nor effect, that God's word of the Church to come, & to be diffused even to the ends of the earth, which was promised to the Fathers, and is now exhibited or performed, should come to nothing 
(b) De unitat. Eccl.  Why do you make void the testament of God, saying, that it is not fulfiled in all Nations: and that the seed of Abraham hath faith led in all those Nations where it was? 
(c) In psal. 47.  But perchance, that City which hath possessed all the world, shall one day be overthrown, God forbidden. God hath founded it for ever: If therefore, God hath founded it for ever, what dost thou fear, lest the foundation should fail? 
(d) In psal. 101. conc. 2.  But that Church, which was the Church of all Nations is now no more; it is perished. So say they, that are not in her. Oh impudent voice. Is not she, because thou art not in her? Take heed, least for the same cause, thou thyself be not; for she shallbe though thou art not. This abominable speech, detestable, full of presumption and falsehood, not supported by any truth, not enlightened by any wisdom, not seasoned with any salt, vain, temerarious, headstrong, pernicious; the spirit of God foresaw etc.  
Thus S. Augustine, whom perchance you never imagined to have spoken so much; so plainly, and so vehemently, for the infallible authority, and universal extension, with equal visibility, and perpetual continuance of the Church of Christ, as you see he hath; and yet this is the least part of that which might be alleged out of S. Augustine alone to the same purpose. Whereunto, if you add those former testimonies, for the proof of the Pope's Supremacy, which I have cited in the 11. Section of this Treatise; thereby you may easily judge, if S. Augustine had been an English man, and were now alive, whether he deserved not to be hanged at Tyburn, as well as other Priests and jesuits, that have been martyred there. That is to say, whether hearing your Ministers teach, that the Pope, with the whole Catholic Church, have erred, and deceived the world: or that the Church hath failed or remained invisible for more than a thousand years together; he would not have admired, as much as we do now at their deafness to the voice of the Prophets, at their blindness in reading the Scriptures, at their impudence, temerity, and madness of their abominable, and detestable doctrine; and whether he would not pronounce them, many times accursed, as he did the Donatists, and other Heretics of his time, for the same opinions.  
And now that you may the better perceive with what great reason S. Augustine was so vehement, against this their pernicious doctrine: Let us consider a little I pray you, the consequence, and effects thereof, in many of the greatest Masters, and Apostles of the Protestant religion. For this made Sebastian Castalio in his Preface to the great Latin Bible, dedicated to King Edward the 6. to doubt of those promises of God to his Church, set down in Scripture. 
See Prot. Apology p. 106. & sequent.  For if any man, saith he, will affirm, that they have been performed, I will demand of him, when? If he say, in the Apostles times; I will demand how it chanceth, that neither then the knowledge of God was altogether perfect: and afterward, how in so short a time it vanished away, which was promised, that at should be eternal, and more abundant, than the floods in the sea? The more I do peruse the Scriptures, the less do I find the same performed, howsoever you understand the foresaid Prophecies. And David George, upon the same grounds, came to deny jesus our Saviour to be Christ. For if that he had been the true Christ, the Church erected by him, should have continued for ever. Whereupon also he fell to that madness, that he took to himself, the name and office of Christ, and secretly drew many to his opinion; for the which he was taken up, & burned three years after his death, by the Protestants of Basil, unto whom he fled before, being expelled from the low Countries, for holding the opinion of the Sacramentaries against the doctrine of Luther, then there professed. His story was written by them of Basil, about the year 1559.  
In like manner Bernardinus Ochinus, a man so renowned amongst the Protestants, as Caluin demandeth, whom Italy itself could oppose against him? and john Bale saith of him, That he made England happy with his presence, and miserable in his absence? This renowned man, as he confesseth in the preface of his dialogues, began to wonder, how it was possible, that the Church which was founded by the power, wisdom, and goodness of Christ, washed with his blood, and enriched with his spirit, should be utterly overthrown, whereof he saith, the Popes were the cause: and afterwards began to teach Circumcision, and wrote a book of Polygamy, which Beza saith, that the aforesaid Sebastian Castalio translated out of Italian into Latin, and finally became, as Beza saith, an impure Apostata against the divinity of Christ. Alinianus a learned Swynglian, for the same cause, came to be of opinion, that the Messiah was not yet come, & so renouncing Christianity, became a blasphemous jew.  
And to omit Adam Neuserus a learned Caluinist, chief Pastor at Heidelberg, who in the end turned Turk, and was circumcised at Constantinople, and divers other Protestants, as well of foreign Countries, as of our own Nation, who have at length denied the divinity of Christ; Caluin himself was greatly suspected thereof, in so much, as Doctor Hunnius public Professor in the University of Wittemberge, wrote a book called Calvinus Indaizans: and since that time, there is another book published by a Protestant Lutheran with this title. A demonstration out of God's word, that the Caluinists are not Christians, but only Baptized jews, and Mahomet's, which was also reprinted. And of this argument you may see sufficient matter, in that learned book of M. William Reynolds, entitled Caluino-Turcismus: which evidence also, that according to the Protestants opinion God hath failed of his promise, in advancing and defending his Church according to the Scriptures, must needs have been one chief cause of those swarms of Atheists in Protestant Countries, whereof their principal writers do so much complain.  
Whereat I wonder nothing at all. For to what end did our Saviour come into the world, but only to espouse his Church in Faith? To what end did he instruct her with his preaching, redeem her with his death and Passion, and sanctify her with his holy Spirit, augment and confirm her with the labours of his Apostles, and with the blood of so many millions of Martyrs, but only to make her such a glorious Kingdom, even upon earth, according to all the former Prophecies; so constant, so strong, so imoveable, that she should uphold the glory of his name, against Princes, and potentates, against Kings and Emperors, against Schismatics, Heretics, and wicked Christians, and against all the force of the world, and on the Devil himself, that would seek withal his arts, and engines to suppress it. Wherefore, if our Saviour be the true Messiah, whose Name was foretold to be Deusfortis, & Emmanuel, 
Esa. 9 6. Esa. 7.15.  the strong God, & God with us; and who according to his own speech came into the world, to bind the strong man, which is to say, the Devil, that held all the world in peaceful captivity before his coming: than it must needs follow, that the Kingdom which he erected shall stand for ever; 
Matt. 16.18.  and that the Gates of h●ll shall not prevail against it. But on the contrary side, if it were true which the Protestants affirm, that his Church hath erred, ceasing to be the true Church, or which is all one, that his Kingdom was destroyed, and that there came one after him stronger than himself, that is to say, the Devil, who did bind his body, whereof he was the head, defiled his Spouse, bereaved him of this Kingdom, 
Matt. 12.20.  and took his vessels and riches from him: then of necessity it must be granted, either that the former Prophecies of him were not true, and that the Scripture is false; or else that our Saviour was not the true Messiah, who contrary to the Prophets, and to his own promises, and protestations, to maintain his Church for ever, hath suffered it to perish, and therefore was not able to defend it.  
This argument therefore of the largnes, glory, continuance, visibility, and invincible constancy of the Church, is of great force to induce any man whatsoever, whether he have the Name, or not so much as the Name of a Christian, to become a Catholic. For the Scriptures even as they are in the hands of our enemies the jews ●i●t full of the Prophecies of those excellent perfections of the Kingdom of Christ; which according to the present times, and according to the histories of all former ages, we show to have been performed since the death of Christ, in the Catholic Church, that was planted by himself, and propagated by his holy spirit; which according to his promise, was given to his Apostles, and their successors after them, to remain with them for ever. And if it be manifest, that this world, in respect of the beauty and perfection thereof, 
Rom. 1.  is the work of God's hand, condemning all those that do not acknowledge him to be the Creator of it: much more manifest is it, 
Eph. 5.27.  that this glorious Kingdom and Church is the work of God; wherein he showeth the riches of his power, of his wisdom, and of his infinite goodness, condemning all those that will not acknowledge it, and subject themselves to the government thereof.   

SECTION XXIIII. Four other particular motives, of the Conversion of Nations, of the Miracles, of the Martyrdoms, and of the union of the members of the Catholic Church, are briefly propounded.  
UNDER these general terms of Holy Catholic Church, are comprised many other partiticuler gifts and graces; which being all supernatural and divine, each of them is a sufficient motive, to persuade any man's conscience, that the Catholic Church, is the only blessed of God, and the elected spouse of Christ our Saviour. Whereof, being entered into this matter of Motives, I think good to give instance in some few, remitting you for the rest to other Catholic authors, who have treated more largely of this matter.  
divers therefore have been induced to believe, that the Catholic Faith, is the only true Religion, by observing, that all Nations and Countries, which at any time professed the Name of Christ have been converted by Catholics alone. And in this last age, since the Protestant religion began, they have reduced and subjecteth very many Kingdoms, unto the yoke of Christ, whereof Philippus Nicolaus, 
Coment. de reg. Christil. 1. pag. 315. & p. 52. Sym. Lyth. in respon altera ad alteram Gretseri Apol. p. 331. Tertul. de praescrip. c. 42.  a Protestant, numbereth more than 20. In so much, as another Protestant in his answer to Gretser the jesuit saith: The jesuits within the space of a few years etc. have filled Asia, Africa, and America with their Idols. Whereas in the mean time the Protestants have only sown tars among the wheat: attending, as Tertullian said of the Heretics of his time, not to convert the heathen, but to pervert those that were before converted. And although they have sundry times attempted to convert some heathen, with hope to possess their Countries: yet no King, or Kingdom, or Country, or Province, 
Saravia in defension. tract. de diversis gradibus Ministrorum. pag. 309.  was ever converted by them. And Beza saith plainly, that the Protestants may leave such peregrinatious to those locusts, that believe the Name jesus. Which conversions of so many savage, and barbarous Nations, by the words of a few poor men, with a little broken language, to embrace a Religion so far above the reach of Nature, and in respect of the austerity thereof, so contrary to flesh & blood, and especially to their former intemperate lives, and brutish customs, as it shewath God's promises by the Prophets to be daily fulfiled in them, and proveth our Church thereby to be the Church of Christ: So it is most evident, that their converters were supernaturally assisted by the strength of God's Arm, which is sufficient to persuade any indifferent man, that the doctrine they preach can be no other, than the true Gospel, revealed by Christ to his own Apostles. Which also is a manifest token, that the grounds of Christianity, and of our Catholic doctrine are the very same. And that the Protestants for want of them, can never convert any Heathen Nation to Christian religion, denying as they do, the grounds thereof, which are the same with the grounds of the Catholic doctrine.  
Secondly therefore, many have submitted themselves, to the obedience of the Catholic Church by consideration of those notorious miracles, which in all ages have been wrought therein, being such marks of truth, as no man can deny them to be the seals of God, and the signs of his own hand. If I should descend to particulars in this kind, I should never make an end, and many books have been written of the miracles of the B. Sacrament alone, of our B. Lady in favour of those, that in their necessities have recommended themselves to her prayers, of the souls in Purgatory demanding relief of Masses, and other pious works, or giving thanks for help received by those means, and so forth, of other miracles, which God hath vouchsafed to work by the hands of his holy servants alive and dead, that were pleasing unto him; not derived from any Apocryphal or unapproved writers, whom the Protestants are wont to deride, but testified either by the ancient Fathers themselves, S. Augustine, S. Hierome, S. Bernard, S. Bede, and the rest, or by the oaths and depositions of many lawful witnesses, taken before Bishops, or other secular Magistrates. Whereunto not to give so much as moral credit, were to extinguish one chief part of reason, and to take away all credulity, and so by consequence, all belief, both human and divine, out of the world.  
Thirdly, many have relented, and rendered themselves, beholding or reading the admirable constancy of Catholic Martyrs. For albeit there have not wanted those, that have died for the maintenance of most ridiculous heresies, and their own absurd opinions: yet there is a great difference, both in life, and death, between our Catholic Martyrs, and those other mad men, or malefactors. For as our Martyrs have for the most part been men of rare perfection, most exemplar life, and of excellent talents, both of grace and nature: so the others have been no less scandalous, and infamous for their former lewd conditions, & commonly very meanly qualified, of no extraordinary parts, but rather desperate, or sottish, or half besides themselves. And in their deaths, as our Martyrs have all suffered contrary to the inclination of the pride and self love of our corrupted nature, in obedience to God, and his Church, for the same truth, and the same points of doctrine, without any disagreement between them, which could not be done without the special assistance of God's grace: so the others have been justly punished, for the mantaynance of their own peevish opinions, out of pride, and self love, and ever more have obstinately dissented, not only from the common judgement of others, but also from the private devices of one another. And therefore, as the humility, modesty, meekness, discretion, charity, and other virtues of our Martyrs, have made their passions, or sufferings to be pleasing sacrifices in the eyes, both of God and men, and their deaths most amiable, and admirable to the beholders: so on the other side, the pride, vain glory, arrogancy, presumption, fury, and folly of the others, is sufficient to make their deaths most odious, detestable, and infamous to all posterity. Which, if you please to read the examination of Fox his Calendar of Saints, you will easily see, and ingenuously acknowledge this diversity and difference, which I have noted, between the Martyrdoms of those Catholics, whom you may have seen to suffer in our time, and the graceless, and distempered ends of those, which Fox relateth.  
And to omit the innumerable companies of those, that have given their lives for the testimony of the Catholic faith in former ages, which are at least 1000 for one of those that have suffered for heresy, and their own private opinions: and likewise to omit those excellent men, and women, that have suffered, from the beginning of the last Queen's reign, unto this present in our infortunate Country, whom not only virtue, piety, and wisdom, but also their nobility, dignity, and highest Majesty, have made famous to the world; what man of judgement is there, that will not be more moved with the death of Bi. Fisher, and Sr. Thomas More alone, the two great lights of the Clergy & Laity of England, then with all the rabblement of Foxes new Martyrs, though they were ten times so many, as he doth falsely make them.  
Fourthly, many others observing the obedience of all catholics through the world, to one supreme head, and the unity which thereby is preserved amongst them: and on the other side, being ashamed of the infinite dissensions amongst the Protestants, every man following his own head, and being the founder of his own religion; have been induced thereby to forsake the troublesome inconstancy of the one, and embrace the constant peace of the other. For this also is so evident on both sides, as the principal Protestants themselves are enforced to confess it. M. Whitaker saith: 
Whita. de Eccl. cont. 2.9.5. pag. 327.  That the contentions amongst the Protestants are for Faith and Religion, the contentions amongst the Papists are vain, and frivolous, as much to say, not for Religion, but about matters of no moment. The consent and peace of the Popish Church (saith M. Fulk) proveth nothing, 
M. Fulk against Heskins etc. p. 295. Sands relation fol. 8.  but that the Devil then had all things at his will, and therefore might sleep. More expressly Sir Edwin Sands declareth the same in these words: The Papists have the Pope, as a common Father, adviser and conductor to reconcile their jars, to decide their differences, to draw their religion by consent of councils into unity etc. whereas on the contrary side, Protestants are as severed, or rather scattered troops, each drawing a divers way, without any means to pacify their quarrels. Who also further observeth, That in all this age, they could not find the means to assemble a general Council on their side, for the composing of their differences.  
Beza also, 
Beza ep. theol. ad Andr. Duditium.  in an epistle to his great friend Andreas Duditius, whom he esteemed a most eminent and adorned man, and much respected of him for his piety, learning, and elegant wit; repeateth the words of his friend, in a letter to him, which make this point yet more manifest. Although (say you) there are many horrible things defended in the Roman Church, upon a weak and rotten foundation, yet it is not divided with so much dissension; and it hath the plausible show of venerable antiquity, ordinary succession, and perpetual consent: and if that be the truth, which the ancient Fathers did profess, with one mutual consent, it stands wholly for the Papists. Thus say you of the Papists. But ours at length what are they? scattered, say you, whirled about with every wind of doctrine, and being blown up aloft, are carried sometimes to this part and sometimes to that: what their opinion of Religion is to day, perchance you may know, but what it willbe to morrow, you cannot certainly affirm. In what point of religion do these Churches agree among themselves, that have proclaimed war against the Church of Rome? If you run them all over from head to foot, you shall scarce find any thing affirmed of one, but that another will presently cry, It is impiety. These things you writ, my Duditius, in the same words as I have set them down. Thus far Bexa. Where himself confesseth: That he also was a long time very much troubled with these cogitations.  
Melancthon also spared not say: 
Melanclhon Conc. theol. part. 1. p. 249. Mirror for Martinists pag. 24. The same hath And. Duditius ubi supra. Castal. in his preface to his Latin Bible. Geor Ma. orat. de confusio. dog. Bull. Firmam. part. 1. cap. 1. powel grounds of the new religion part. 2. cap. 1. Perks ep. dedic. before bis Apology.  That nothing did so much terrify others from the Gospel, as their own discord, & was wont to complain with others: that they knew whom they should avoid, meaning the Papists, but whom they might follow, they did not understand. This, that learned Sebastianus Castalio took for a sign: that the Protestants being thus divided, were still drowned inextreme darkness, and most gross ignorance. This (saith Georgius Maior a principal Lutheran) did so much tempt and trouble the minds of the simple, as they altogether doubted, where to find the truth, and whether any true Church of God were remaining in the world. This vehement and implacable dissension (saith Bullinger) maketh many, as it were in despair, & to give out, that from hence forward, they will believe nothing; exclaiming, What credit should we give to that faith, which is distracted into so many factions? Many thereby (saith M. powel) do not call upon God, but fly from God: many fall into an Epicurean contention of Religion, and are oppressed with despair. These contentions (saith M. Perks) are no small preparatives to Atheism etc. in so much, as many are brought to their wit's end, not knowing what to do. Amidst all which miseries and mischiefs, the Papists insult and triumph, to see those that profess themselves brethren, 
Relation of Rel sect. 45.6. Whitaker defensio. tract. 3. c. 6. p. 278.  to be at such deadly jars amongst themselves. Sir Edwin Sands affirmeth, that the contentions of Protestants, tend mainly to the increase of Atheism within, & Mahometisme abroad. And D. Whitaker complaineth, that the Church of England, is replenished with Atheists, whom no doubt since his time are much increased.  
This therefore is a vehement persuasion to draw any man from the Protestant Religion: and on the contrary side, men of judgement that behold so many sundry Nations, and people so different, or rather so opposite in many other respects of climate, language, complexion, laws, and customs, under so many several Kings, and Governors, & always in wars more or less, one against the other, to conspire in the unity of one Faith, for so many ages together, subjecting themselves. voluntarily to one head, who hath no temporal force to compel them; and believing so many things, above the reach of human understanding, so contrary to flesh and blood, and to the vehement motions of man's perverted Nature, must needs confess & acknowledge, that it is a supernatural work, and a most miraculous effect of the Spirit of God, who is the God of peace, and not of contention.   

SECTION XXV. Of the authority of the Catholic Church in general.  
THE last general argument, which I intent to propound, for the evidence and truth of the Christian, and, which is all one, of our Catholic religion, shall be the great authority of the Catholic Church, to the end it may serve, as well for a further explication and confirmation, as also for a full conclusion of all the former motives. For the capacity of the best understandings, amongst us miserable men, being but small and shallow; and there being a greater difference between man and man, in the parts of the mind, then in the sharpness of sense, or strength of body; and the mind of man being of it own nature but like a fair table, or a lease of white paper, which at the first containeth nothing, and by little and little, receiveth the pictures, or the writings for the which it was ordained, more or less, better or worse, according to the skill and industry of the Painter, or Writer, and the aptness of the matter, and the goodness of the instruments wherewith they work: Hence it is, that as Nature inclineth the poor to depend of the rich, and the weak to defend themselves by those that are strong, and the blind, or bade sighted to be guided and directed in discerning, by those that are endued with more perfect sense: so by the same law and voice of Nature, all men are taught and obliged to rest their minds, and to rely their understandings upon the authority of those that are generally most approved for their virtue and wisdom above the rest; and always (ceteris paribus) other circumstances being equal, the fewer in number to yield & submit themselves to the judgement; and opinion of the greater party.  
And so in all speculative sciences, where our end is nothing else, but the delightful aspect & fair sight of truth; the authority of Masters, and skilful men in those faculties, is necessarily required for our direction to teach us, which way we ought to bend, and whereupon to six the eye of our understanding, to show how to proceed from point to point, and to give us the print of those marks, whereby we may best discover the form of that truth, which we seek to find, or labour to conceive or comprehend. And if the sight of our wit be so short, as that we cannot perfectly discern the same, yet it is better to see with another man's eye, or as it were by the candle of another, than altogether either to be ignorant of it, or else, which is far worse, to be deceived therein. And as this is true in science: so in those arts and faculties, where our end is the doing or the attaining of something which is necessary or profitable for man's life, the benefit of authority is much more apparent. For in extremity of sickness, or in law matters of great importance, or in deliberations about the preservation or government of Commonwealths, to contemn the direction of Physicians, the advice of Lawyers, and the counsel of men experienced in matter of State, or not to admit thereof in some cases, nor to suffer ourselves to be overuled thereby; albeit it seem never so much contrary to the sense, or imagination of our own private judgement, were to be esteemed rather obstinate madness, than any other error within the degree of human weakness.  
But especially the necessity and utility of the approbation of other men's assertions, either of all, or of such as are wise and honest, appeareth in those things which we can never know, or make use of, but from the report of others. As for example histories of former ages, Relations of the present state, and condition of foreign Countries; or constant reports of such things, as were said or done in our absence; or as S. Augustine noteth, that we are the sons of such Parents, borne in this Country or that (which is the beginning and foundation of all permanent societies) and the like. In which respect this kind of knowledge, is properly called belief, because our judgement giveth consent thereunto, not being moved, by any inward experimental light of our own reason: but only by giving credit unto others; which, as you see, being as it were not only the other hand or Canonical eye of reason, but also the Schoolmaster thereunto, is of such necessity, that neither the state of Church and Common Wealth, nor the life of man can stand without it.  
Wherefore, as in all questions and controversies it is a general rule and a received Maxim, that the judgement of all men, or of the most, or among the most of the best and wisest, ought always to be followed: so especially, it must needs have place in the School of Christ; the Learning whereof, being as it is, not only one kind of belief, and therefore wholly depending of authority: but also such a practical science, as concerneth a matter of no less moment, than our eternal felicity, and endless misery. And consequently, if wisdom will that in sickness we should follow the directions of all Physicians, or of the most, and best learned, rejecting such desperate medicines, as a few unskilful Empirics, or Quacksalvers (as they term them) should propound unto us. Or as in matter of law, or State business of great consequence, all reason commandeth us to prefer the judgement of the most ancient Sages, and gravest counsellors, especially being many in number, before the instigations of a few pettifoggers, or young ambitious heads that aspire to be Politics: so in the case of the eternal damnation, or salvation of our souls, it stands us more upon, most exactly to observe the former principle, as well in relying ourselves upon the doctrine and authority of the most, the best, and the wisest Divines, as in flying the new devices of a few disorderly, factious, and infamous upstarts, that seek to with draw us from them.  
First therefore, that the truth of Catholic Religion is recommended unto us by the testimony of the most, is evident in itself. The Catholic Church possessing so many Countries, not only in Europe, but also in Asia, Africa, and America, both East and West, as the Protestants themselves avouch; and there being no other Sect of Religion wherein so many do so constantly agree together, not only the Pagans and Infidels, as is notoriously known, but also the Heretics being infinitely divided among themselves, as I have showed. And that, if you respect honesty, virtue, and good life, the Catholics are also the best, is likewise confessed by their enemies themselves, as hath been declared; and setting all other considerations apart, there being so many Orders and great Religious bodies among them, following the Counsels of Christ, in renouncing the riches, the pleasures, and the pride and ambition of the world, which are the only occasions of sin, submitting themselves to the direction of those, who by long practice, and tradition, and prayer, and their own exact obedience, have learned how to command with sweetness, how to defend their Ghostly children from their spiritual enemies, and how to conduct them to the highest perfection of all Christian virtues; in which course of spiritual life, as S. Bernard saith very notably, he that willbe his own Master, shall have a fool to his Scholar: & to conclude, their whole life being spent in nothing else, but in assisting the Sacrifice of the Church, in hearing and reading the word of God, in private and public prayer, in mortification of their senses and natural desires, and in other devout exercises of religious obedience, of which sort alone, there being many hundred thousands in the Catholic Church, besides other innumerable secular people that imitate the lives of Religious persons; it must needs be granted, that in all human reason, so great a number of the like devout and holy people, consecrated to the pure service of God, cannot be found by the hundredth part in all the rest of the world that is not Catholic, being put together.  
And lastly, that the Catholics excel (especially speaking of the Clergy) the rest of the world in all kind of learning, knowledge and wisdom, both human and divine, may sufficiently appear by the means they have to attain thereunto before others, & by the effects thereof in their works and writings. For first, as concerning the means and helps, which God hath provided for them to arrive to the perfection of knowledge, as all the world in respect of Christendom, is nothing else, but barbarism: so amongst those, that bear the name of Christians, if any Countries excel the rest, in quickness of wit, maturity of judgement, and capacity of great understanding; they are those that still remain untainted, and untouched from the Schisms, and Heresies of this present tyme. And besides this known advantage of natural talents, the manner, and constant course of study amongst them is such, as that to speak, for example's sake, of the jesuits alone, doubtless a mean understanding may sooner attain, to be an excellent learned man by their education, than an excellent wit, may come to any mediocrity by the slack & disorderly course of teaching, which is held in England, or in any other Country that is not Catholic. Which Sir Francis Bacon in one of his books doth acknowledge in great part, and yourself will easily believe by their manner of study in Philosophy and divinity alone, which here I will briefly set down unto you.  
First therefore, all their Scholars in these sciences, do write for an hour in the forenoon, and another hour after dinner, two several Lectures, which their Masters do dictate unto them, repeating their words so leisurely, that they need not lose one word of their masters readings. In this manner, they continue in hearing their Philosophy 3. years together, under one & the same Master. The first year, is appropriated to Logic, the second to Physics, and the third to the metaphysics of Aristotle. In which manner, all the questions of moment, & profit, as they depend of one another: so likewise they are methodically, & orderly delivered unto them, together with the explication of the Text, and meaning of Aristotle where it importeth. The Lecture being ended, and they being divided into many classes, under so many several repetitors or moderators, appointed to hear them, they repeat for half an hour their precedent lessons, and dispute upon them one against the other in the School before they depart, their Master being present. And afterward, they return to make the like repetitions, and disputations for an hour together, more exactly than before, at a certain time prefixed every day, in their several Colleges, and academies, and other places of private meetings: which time being put together maketh 4. hours. The rest of the day is employed in study and prayer; saving that in the year of Physics, they bestow half an hour every day upon Mathematics, and in the year of Metaphysics upon moral Philosophy, which is read unto them by other Masters. As every day they dispute of the Lectures given them the days before, so also every week, they have disputations of the matter given them in that week. And every month, as the 3. Masters of Logic, Physic, and Metaphysic can agree, they meet together in the same School, withal their Scholars, and dispute one against another in the matters of that month, whereunto, as being more public, other Masters and Doctors are invited. And besides all this, they have other private exercises, and helps of learning in their particular Colleges. At the end of the year such as have studied best, are preferred to defend Conclusions public of the whole year, and they that have heard their course of three years, and are the most worthy of all their fellows, defend conclusions of all Philosophy, with great solemnity and concourse of people. Which course of study breedeth such emulation among them, and draweth them on with such delight of their own profit, that their Superiors have more ado, to keep them from studying too much, then else where Masters are wont to have, in keeping their scholars from doing nothing.  
Their course of Divinity lasteth four years. The manner of their Lectures & disputations is almost the same with the former of the Philosophers; saving that they have three several Masters, who read every day in several matters, and explicate the most difficult places of the Scripture and Fathers, as their former Master did expound Aristotle, and other Philosophers. And instead of Mathematics & moral Philosophy, they have other Lectures of Tongues, & of the Text of Scripture. Besides Philosophy and Divinity, for such as have less time, or less strength of mind or body, there are two other Lectures every day of Positive Divinity, which commonly is called Cases of Conscience: a study as little known to Protestants, as there is little care, or use of Conscience amongst them. Their course of Philosophy and Divinity being thus ended, such amongst the jesuits themselves, as are thought to be most fit for Schools, are permitted for two years to go over the whole body of their studies again, by their own private industry, conferring the same with the doctrine and opinions of other writers, & afterward they are appointed and made Masters to read Philosophy, and with time Divinity, if their strength and talents do so deserve. By this means you see that almost of necessity they must have excellent Masters, and excellent scholars, & the one is a great help, and a great encouragement to perfect the other.  
Besides all this that hath been said of their course of study, it is of great moment to consider. that all the Masters, and the greatest part of their scholars, are Religious men, or live religiously, in seminaries and Colleges, where being freed from all kind of worldly care, and occasion of passion, disorder or temptation, having their set times for prayer, and honest recreation, and such as be Priests offering daily sacrifice to Almighty God, and such as are none, confessing and communicating once a week at the least, they enjoy that quietness of mind & sweet peace of conscience, which together with God's benediction is most fit for science. And thus they continued, not only for a while, as elsewhere scholars are wont to do, until they marry, or get preferment; but all their lines long, without any secular distraction, or deniation whatsoever. And that which I have said of the jesuits, may be also affirmed, either wholly, or in great part, of many other secular Doctors, and almost of all Religious Orders, the Dominicans, Franciscant, Augustine's, Carmelits, Benedictins, Bernardines, and the rest, who for every hour, which your scholars or Ministers do commonly spend in study, or prayer, they that study & pray least, spend 2. at the least one with the other, especially considering the constancy & continuance of ours, in these exercisus for all their lives, and the great inconstancy and discontinuance of yours, which is notorious. And therefore if the grounds of all kind of learning being sound laid, & constant prayer; and good life, and the study of Scripture be the fittest means to find out the truth of Religion, and to obtain true wisdom at the hands of God: It cannot be denied, but that the possession and perfection thereof must rather be found in the Catholic Clergy, then among the Ministord of any other sect of Religion in the world.  
Whereof our Catholic Devynes in this present age have also made evident demonstration by their works and writings, For whether you respact their erudition in the sacred Tongues, their explications of all arts and sciences, and especially their readings upon all questions of Divinity, their commentaries upon all the parts of Scripture, their treatises, as well of deuntion, piety, and perfection of Christian life, with the means to attain thereunto, as also of prayer, both vocal and mental, which is again divided into meditation, and supernatural contemplation (of which later parts, the Protestants have neither the practice nor scarce understand the meaning) the number and the excellency of those books which the Catholics have published in this age of ours, is so great, and so eminent, that no former ages of the world, for abundance, and perfection of science put together, may be compared with it. Whereas if you will reflect a little; and judge indifferently, you shall scarce find three books published by the Protestants (unless you will except those of Poetry printed in vulgar languages, and in respect of the matter are not worthy to be excepted) which are not already contemned by the Protestants themselves, and are therefore no way likely to remain unto posterity.  
Thus we have showed the authority of the Catholic professors for the truth of their Religion, whether you respect their number, or wisdom, or learning, or perfection of life, to be such as doth most evidently, and notoriously exceed the testimony of any other Church, or Congregation whatsoever. Unto which authority of the secular Clergy, and laity, and of all the several Orders and Religious bodies of the Catholic Church at this time; if you join the authorities of all the holy and ancient Fathers, whose natural talents, and supernatural gifts of learning, sanctity & wisdom, are above all comparison: And if unto these again, you join the authorities of so many general councils, as have been received by the universal Church, wherein so many times all the learning and wisdom of the whole world have met together: And lastly unto all this if you add the testimonies of all Christians for a 1000 years together, as the Protestants themselves confess, and of all the former ages, even from the time of Christ, as we have proved by the Fathers of those times, utterly condemning the opinions of the Protestants, and being mutually condemned by them; they come to be so many worlds of witnesses, as there hath been ages since the time of Christ, and visibly make up that great Mountain of authority, which filleth the world and which all those that will not ascend to know the truth must needs be crushed by it, if they resist it, and eternally perish under it, if they contemn it.  
This is that great benefit which S. Augustine in his book de utilitate Credends, acknowledgeth, that the world in these latter times, hath received of Almighty God, who of his infinite goodness hath provided, that the Catholic Faith, being so austere to the eye of flesh and blood, so much above reason, and so contrary as it is, to our corrupted nature, should be recommended unto us, as it were, by the general consent, and common belief of all people. This (saith S. Augustine) the divine providence hath brought to pass by the predictions of the Prophets, by the humanity and doctrine of Christ, by the travels of the Apostles, 
Aug. de util. Cred. cap. 7.  by the contumelyes, crosses, blood, and death of Martyrs, by the laudable life of Saints; and in all these things, by such miracles, as were fit for matters, and virtues so great as these, according as the opportunity of times required. Wherefore, seeing the assistance of God to be so great, and so great the fruit and benefit thereof; shall we doubt to cast ourselves, into the lap of his Church? Considering (that now) even by the confession of mankind itself, she hath received the prohemynence of all authority, from the Apostolic seat by succession of Bishops: the Heretics in the mean time, having barked about her all in vain, & partly by the judgement of the people themselves, partly by the gravity of councils, and partly by the Majesty of miracles, having been all condemned. To which Church not to grant the highest degree of authority, is either extreme impiety, or precipitate arrogancy. For if our, souls have no certain way to attain true wisdom and salvation, but where faith & belief prepareth, and adorneth our reason: what is it else to resist authority endued or established with so great labour, but to be ungrateful to this help and assistance of Almighty God?  
Thus far S. Augustine, of the notable benefit that our faith hath received from the Common consent of so many Nations therein, which he calleth the confession of mankind, and of the wonderful means which God hath used for the procurement of this universal testimony, unto the truth thereof. For albeit, when the Apostles began first to preach, all rules and principles of human wisdom were enforced to give place unto that divine authority wherewith they were sent, to their gifts of Tongues to the miracles they wrought, to the power of that spirit which spoke by them, and to the splendour of those celestial virtues, which proceeded from them: yet since that time, the sweetness of God's providence hath so ordained, that both these authorities Human, and Divine, the wisdom of God, and the wisdom that naturally directeth worldly men, should be joined together; to the end, that all men's wills might be drawn more easily, gently, and connaturally, to embrace the doctrine of Christ; And that all understandings, great or small, might either be convinced, or convicted by it.  
The voice of the most, the testimony of those that are true and honest, and the judgement, example, and practise of the wisest, being the best part of that light of nature which God hath lent us for the direction of our lives; his infinite goodness, and perfect justice, could never have permitted this authority of the Catholic Church, to have grown● to this unmeasurable greatness, nor could have made it so invincibly victorious against all those that have opposed themselves unto it: confirming the same with so many Prophecies of Scripture, and promises of his own, and not only with the ostension of miracles, and heroical constancy of innumerable Martyrs; but also with the glory and splendour of so many other benedictions of excellent learning, divine wisdom, admirable unity, piety, and perfection of virtue, as hath been showed; unless it had been so ordained by him, for the recommendation, and preservation of that Truth which himself descended from heaven to teach the world, and to die the death of the Cross, for the eternal memory, and fructification of it. For if in any thing we should be deceived by the power and greatness of his authority, we might well say, it was no fault of ours, but rather, as S. Augustine affirmeth, it were either extreme impiety, or precipitate arrogancy. Not to be so deceived, what need there any other revelations, or miracles, as S. Augustine also observeth, in a case so clear as this? If so many Nations have been converted to the obedience of this supernatural faith, and for so many ages have been preserved in unity thereby, without signs and miracles; this itself is a most sufficient, apparent, and perpetual miracle for the testimony of the truth thereof.   

SECTION XXVI. The same Authority, and the grounds of Christian Faith are further declared.  
AS the object of reason doth far exceed the knowledge of our senses: so the truth of things supernatural and divine, do no less surmount the light of reason. And therefore, the end of man, and the means to attain unto it, being both of them supernatural & divine; as it was necessary that God should reveal, and deliver the knowledge thereof to his Prophets and Apostles, obliging all men to believe them: so it was also expedient, that there should be some certain means ordained and established by Almighty God, whereby we might infallibly know what it was, that was so revealed unto them. For otherwise if there be not such supernatural and certain help to attain the knowledge of those Divine mysteries, which do so much exceed the power and faculty of human understanding; to persuade ourselves that we shall be able to arrive to any certain knowledge of them by any human diligence, or natural endeavour alone, were as wise a matter, as for a man to go about to read in the dark, or for him that hath no eyes to judge of colours. Nay, it were much more ridiculous: For such a kind of dark reading, or blind judgement might be practised or adventured for some little wager, or to make men pastime: but Christians that make their belief the rule of their life and death, laying not only their fortunes, but also their souls upon it, unless they have some Divine help, and infallible assistance of the spirit of God, to know those things which they believe to have been revealed to the Apostles, and can no way be discerned by human reason; they can never be excused from mere madness, and ridiculous folly.  
Upon what grounds the catholics believe the doctrine and preaching of the Apostles, which is the Gospel, and the object of their faith to have been revealed from the mouth of God, and that the Church is perpetually & infallibly assisted by God himself, in the preservation of the foresaid doctrine from all stain, or touch of errors, hath been showed already: Almighty God having so magnified and fortified the authority of his Church, as if the will of man be not too much perverted, it is impossible for his understanding to resist it. And therefore as S. Augustine said notably: 
Cont. epist. Fundam.  That be would not believe the Gospel, except the authority of the Catholic Church did move him thereunto: so also he saith as plainly, 
August. epist. 18.  that it was most insolent pride, to dispute against it.  
And therefore, the mind of man being insatiable of knowledge, for which it was created, and according to the Philosopher, it being better to know a little of Divine things, then to have great intelligence of other matters: hence it followeth, that to know so many celestial mysteries, as the doctrine of Christ containeth, in so short a time, with such great ease, and infallible certainty, being grounded upon so many convincing arguments and apparent testimonies of Divine authority; which doctrine being also that precious stone, that bringeth with it all good things, and beginneth that happiness in this life, which is perfected, and rewarded with eternal felicity in the next: This I say, must needs be a wonderful strong and excellent motive to compel all those to enter into the School and Church of Christ, whose minds have any dominion over their bodies, and are not wholly transported with the pride of life, or altogether drowned in worldly desires, or brutish sensuality.  
Whereas the Protestants on the other side, professing to have no other ground of Faith, but only the bare Scripture, do show therein, that they have neither sufficient ground to believe that God hath revealed his secrets to the world, nor any Divino assistance to know, and discern what seerets they are that were so revealed. For first as concerning Scripture, denying the authority of the Church as they do, if S. Augustine for example, should deny the Scripture, which he saith plainly, that he would not believe, unlosse the authority of the Church did move him thereunto; how I pray you, could they persuade S. Augustine by Scripture alone, which he would flatly deny, that any thing was ever revealed by God? or being revealed, that it was truly delivered again? or that any part of those things, which were revealed, was written by the spirit of God, and so recommended to posterity? Secondly, the Scripture itself making mention of many other books of Scripture, that are not extant, though one should grant, that some part of God's word was written, which the Protestants without cause believe, how could they prove, that any part thereof remaineth? For if some books are lost, why may not all have perished? Thirdly, the malice of the jews, and the fraud of Heretics being so great as they are, and the diligence of Scribes in writing being no more but human, and the copies of Scripture being very many, and very different one from another: and the Hebrew Text, having been written a long time without vowels, and the adding or giving of divers vowels, making divers and contrary senses, & the vowels themselves being but little pricks set under the letters, and the Characters being so strange, and many of them so like one another as they are, and therefore, it being not only an easy matter to change them, but also it seeming almost impossible that they should not have been mistaken among so many writers, in so many several Countries, for so many years together; all this considered, though a man should grant, that some books of Scripture were not lost: how I beseech you, can the Protestants show, that any part thereof is free from error and foul corruption, especially granting as they do, that many places of the Originals are actually corrupted?  
Fourthly, supposing the originals, either to have remained perfect all this while, or else to be restored by them to their perfection, whereof they can have no other ground, but their own wilful imagination; considering that all their interpreters have translated with passion and prejudice in favour of their own opinions, and in opposition to the Roman Church, and to the ancient vulgar translation; following therein, 
See the Protestant Apol. p. 256. 257. 258.  rather the exposition of the jewish Rabbins, the enemies of Christ, then of the ancient Fathers: And likewise considering, that as their translators are all divided among themselves, every one seeking his own glory; so also, that they condemn one another, of mangling, dismembering, forging, and of corrupting the Scripture; with what colourable reason, can the Protestants believe, any of their Bibles, or particular versions, to be the word of God, & not rather the word of Tyndall, or Caluin, or Luther, or of some other translator?  
Fifthly, giving unto them, that some things have been revealed by God, and were truly delivered, and truly written: and that some of those writings have been preserved by God, and still remain, miraculously uncorrupted: And that the Caluinists alone, or the Protestants of England alone, have only the true version, or translation thereof; the 
(a) Diony. de Eccles. hierar. c. 1. Orig. in prin. peria. & tract. 23. in Mat. Tertul. in l. praescrip. & l. de corona Milit. Clemens in ep. Iren. l. 3. cont. haer. c. 2. & 3. Bafil. l. de spiritu sanctoc. 27 & l. cont. Eunom. Epiphan. haeres. 61. Hier. l. count. Lueif. August. ep. 118.119.86. Cypr. l. de card. Chrisoper. c. de ablut. peaun Theoph in 2. ad Thes. 2. Chrysost. orat. 4. in eandem ep. Theod. ibi.  ancient Fathers of the Church, proving not only by tradition, but also by the writen-word itself, that the word of God is partly written, and partly unwritten; what infallible proofs can the Protestants bring out of Scripture, that we ought to believe nothing, which is not expressly contained in the Scripture? Especially considering that contrary to their own ground, they pretend to believe many things which indeed are true, but no where expressly contained in the Scripture: as that the Scripture itself is the word of God: that children may be baptised before they believe: That Baptism in rose water, or any liquor, then natural Elementary water, or in the Name of Christ alone, is not good and sufficient. That the Baptism of Turks, and jews, and Heretics, is good in some cases. That it is always a sin to rebaptize. That God the Father hath no Father, which among many others is one instance of S. Augustine, against the Heretics of his time, acknowledging no other ground of their Faith, but only Scripture. That the Sabaoth day which is Saturday, ought not to be publicly observed as holy, which is against the Commandment of the Law: and that all Christians are obliged to observe the Sunday, whereof there is not commandment to be found in the written word of the Gospel. That our Blessed Lady remained, and continued still a Virgin. That Easter day ought to be kept upon a Sunday. That it is lawful to eat blood, and strangled meats, contrary to the words of the Decree of the Church, in the Acts of Apostles, and the like. Many things also they believe, that are merely falls, and not only not contained in the words of Scripture: but also expressly contrary thereunto. As, that 
(a) Ephes. 5.32.  Matrimony is no Sacrament: that the 
(b) Matt. 26. Marc. 14. Luc. 22. 1. Cor. 11. joan. 6.51.  Blessed Sacrament of the Altar is not Christ's Body: that men are 
(c) 1. Cor. 13.2.3. Iacoh. 2.14. etc.  justified by Faith alone: that 
(d) jac. 2.21. etc. Eccles. 18. Rom. 6.19.  no good works do merit: that the 
(e) Matt. 11.30.1. joan. 5.3.3. Reg. 14.4. Reg. 23.  keeping of God's Commandments is impossible: that we have 
(f) 3. Rag. 3.5. Eccl. 31.10. Gen. 4.6.7. 1. Cor. 7.37.  no free-will to do well: that Christ 
(g) Act. 2.24.2.7. 1. Pet. 3.18.  descended not into Hell: And to be short that the Church of God is 
(h) See before Sect. 21.  invisible; that it hath erred, and that many true Prophets or preachers have been sent to reform it: whereas the Scripture only tells of false Prophets to come, and saith expressy, that the gates of hell shall not prevail against it.  
Lastly, if you will but bar the Protestants their own expositions and argumentations upon the Scripture, which they confess themselves to be no part of the written word, they cannot produce so much as one express place of Scripture for any of those opinions, so peremptorily defended, and stiffly objected against us: which me thinks, considering how much they vaunt of Scripture, is sufficient of itself. to make such as are good amongst them ashamed of their errors; and showeth most evidently, that the first authors of this new Gospel, have founded the same upon nothing else, but only upon their own impudence, the malice of the time, and the weakness of their hearers. By all which considerations, it is more than manifest, that the Protestants denying the authority of the Church, they overthrow the authority of the Scripture: and that refusing to receive the same from the Church, they have no Scripture at all, but that divers ways contradicting their own grounds, instead of Scripture they miserably abuse themselves, with their own translations, and their own imaginations, and have nothing else, but only the bare name, and outward show of Scripture.  
And now to come to the second Stone of their foundation which is the point of their private spirit First, they can produce no place of Scripture, to prove either that the Scripture alone is a sufficient ruie of Faith or that God hath promised his holy spirit to every particular man, in expounding the Scripture. And therefore believing either the one or the other, they overthrow their own grounds, and believe something more than Scripture, which is not expressly contained therein. Secondly, this manner of interpreting the Scripture, according to the private spirit of every particular man, is not only warranted by the Scripture, but also expressly contrary thereunto. For the Scripture commandeth us, for the deciding of controversies about the same, to ascend to the high Priest for the time, 
Deu. 17.9.12. Matth. 2.7. Mat. 18.17. Mat. 23.2.  and to obey him upon pain of death: to require the Law from the lips of the Priests: to hear the Church: and, that such as will not hear it, shallbe accounted as Heathens, and Infidels: to do as they say who shall sit in the Chair of Moses, and the like. Which places are contrary to that infallible assistance of every man's private spirit, which the Protestants pretend, and are further confirmed by the practice, and execution of them, in the primitive Church, recorded also by the Scripture. For all the Apostles were not commanded to write, but to preach, 
Mar. 16.15.  and the world was obliged, not to believe any particular spirit, but the words and writings proceeding from the spirit of the Apostles. 
Act. 15.28.  And the question of the observation of the Legal Cerimonyes, was not left to the arbitrement of every man's private spirit, but was reserved to the common spirit of the Church. And therefore as the Church was founded not only by Scripture, but also by the unwritten word of God: so also it must be preserved. And as the world at that time believed the words and writings of the Apostles, delivered by themselves: so now it must give credit thereunto, being likewise delivered by their Successors. We have a more firm Prophetical speech, whereunto you do well to attend (saith S. Peter: 
2. Petr. 1.20.21. ) and after adjoineth; first understanding this, that no Prophecy of Scripture is made by private interpretation; for not by man's will was Prophecy brought at any time, but the holy men of God spoke, inspired with the holy Ghost. Whereof you see it followeth, that the Scripture must be interpreted by the same spirit, wherewith it was written, & being communicated by the spirit of God for the public benefit of the Church, with the public authority of those that wrote it, it must also be expounded by the same spirit for the public weal of the Church; with the like public authority of those that have the keeping of it: so understanding this, that no Prophecy of Scripture is made with private interpretation. The spirit (saith S. Paul) divideth unto all in particular, according as he will: 
1. Cor. 12.17.  All the members of the body, have not the same act, for if the whole body be ancye, where is the hearing? Where also he denieth, that all have the gift of Prophecy, 
Matt. 18.17. Hebr. 13.17. 2. Thes. 2.23. Phil. 4.9. Gal. 1.8. Marc. 7.15.24. Marc. 13.22. 2. Pet. 2.1. 1. joan. 4.1. 2. Thes. 2.2.  the interpretation of Tongues, discretion to discern of spirit, which is expressly against the Protestants etc.  
In conclusion, as the Scripture exhorteth us to hear the Church, to obey our Pastors and spiritual Superiors, to remain in those things, which we have heard of them, & not to believe an Angel from heaven, but rather to hold him accursed that should preach contrary thereunto, and the like, which do signify the great authority given to the public spirit of the Church; promised to be sent unto it, and to remain with it for ever: so all those places of Scripture, which advise us to beware of false Prophets (that is to say) of Heretics, to try the spirit, not to be terrified neither by spirit or speech, and the like, must needs be understood of those, who out of a private spirit should oppose themselves against the common doctrine of the Church, or public authority of the governor thereof, wherein also consisteth the very essence of heresy: 
Aug. ep. 162. decivit. l 18. c. 51. de Bapt. cont. Don. l. 4. c. 16.  and in this sense S. Paul affirmeth 
(a) Tit. 3.11.  that an heretic is subverted and sinneth, being condemned by his own judgement: That is to say, opposing his private judgement against the Church, and so giving sentence against his own soul to his eternal damnation.  
And as this Protestant ground is most opposite to Scripture: so also it is no less contrary to reason itself. For as in a Commonwealth or Kingdom, the law being public and common to all, the interpretation of the law and the final sentence of all suits & causes, concerning the law, is likewise public: for otherwise there could be no peace, nor concord made between private men, if every one might interpret the law to his own advantage: so likewise the Catholic Faith, being common and public, propounded to all, and all men being commanded to agree together in the same faith with unity and concord; it must needs follow, that the definition and sinal sentence of all controversies & causes of faith be also public. For otherwise there could be no end of differences, every man obstinately defending the sense of his own spirit, and presumptuously condemning all those, 
Higher cont. Lucif. c. 14.  that oppose themselves against it. If in the Church (saith S. Hierome) there be no imminent power, there will be so many Schisms, as there are Priests. And among twelve one was chosen, that a head being appointed, 
Idem cont. jovin.  the occasion of Schism might be taken away. But of this we have spoken sufficiently else where, and have also showed by experience, that the Protestants for want of this public authority, are infinitely divided among themselves, and censure most terribly, and condemn most extremely the several opinions of one another.  
Wherefore to proceed, and to omit for brevities sake, that this rule of private interpretation being once admitted, there would follow nothing else, but an infinite confusion of little truth, & much falsehood in the Church of God: And that the members thereof should have no means to discern with whom they ought to hold communion, as sincere and orthodoxal, nor whom to avoid, as corrupt and heretical. What can be more contrary to the light of Nature, then where all have equal means to know the truth, or that some for sundry good respects may be thought to excel the rest, every particular man, though never so simple, should more confided in his own private understanding, then in the judgement of the best and wisest? which as it is most absurd in all kind of knowledge: so especially in the right understanding & interpretation of Scripture, being in great part most obscure, and every where subject to error, as you may easily judge by the controversies, decrees, and general councils of the Church concerning the same; by the condemnations of so many excellent wits, & learned men, that have erred therein; and by the explications, sermons, and commentaries, that without end are made upon them. And truly that every Protestant, man, woman, and child. ploughman, artificer, or of what profession soever, learned or unlearned, whether they can read or no, should take it upon them, and upon their salvation, as they do, and as they are bound to do, according to the ground of their Religion, to judge infallibly by the Scripture alone, which books are Scripture, and which not; and to know every verse, and every line of the Canonical, from that which is not Canonical, better than the ancient Fathers, or Laodicean Council for example, who doubted of many of them, and better than that famous Council of Carthage, where at S. Augustine was present, & is thought to have been the Secretary and penner of it, which decreed many books to be Scripture that are now contradicted & rejected by the Protestants; is so strange a madness, as it seemeth impossible, that it should sink into any man's heart to imagine, or that the mind of any sober man could be deluded with it.  
And the same we may say of the interpretation of Scripture. For believing as an article of their Faith, that there is no external means, whereby they may infallibly know the meaning of Scripture, but by the Scripture; every idle companion preferreth his own private judgement therein, not only before the judgement of all the Fathers in particular, who have doubted of many points of Faith, and of the meaning of many places in Scripture, until by a general Council their doubts were cleared; but also before the sentence of the universal Church, which every Protestant doth imagine to have grossly erred, believing in the mean time his own opinion to be most infallible. Which is yet more strange, in that the Protestants persuading themselves to be most certain, that they have the Scripture, and the true interpretation of Scripture, they confess notwithstanding the means which they use for the attaining of this certainty, to be most uncertain: That is to say, the reading of Scripture, their conference of places, their diligence, prayer, and the like.  
Whereof the two last alone are common to all, and every one of these means being by their own confession but human endeavours, are therefore subject to the error of our frail Nature, & to the common oversight of man's infirmity. And as all parties among them condemn each other: so there was never any Protestant in the world, whom they believe or acknowledge, notwithstanding the use of all these means, not to have been very much deceived in the interpretation of the Scripture. And therefore, as the authority of the Catholic Church, in respect of the clarity and extension thereof is fitly expounded by S. Augustine, to be that Lightning of the coming of Christ, which breaking forth out of heaven, is scene from the East to the West, 
Matth. 24.27.  and filleth the world, enforcing all men to behold it: so it is no great mystery to understand, that the Protestants shutting their eyes against it, have chosen to themselves such a ground of their faith, as by itself alone is not only most uncertain unto them, for divers & sundry causes; but also in respect of the formality thereof is most contrary to Scripture, most opposite to reason, and most evidently overthrowing itself, as hath been showed. Whereof because no man, that is not wilfully blind among you, can be ignorant, therefore I can blame none of those great numbers, of whom your authors do so much complain, who prefer the light of sense, or natural reason, before the faith of the Protestants, and choose rather to believe nothing, then to be so grossly, and so manifestly deceived. For such a kind faith, as hath been showed, doth not perfect the light of natural reason, but abuse it, nor maketh men spiritually wise but rather diabolically contentious, and absurdly foolish. And the ground thereof being false and frivolous, they who rely the most thereupon, are the most deceived.  
And albeit they may hold many things that are true, yet speaking properly of divine faith, they have no faith at all, whereof I gave you the reason, in the beginning of this Section: because to aim at the secrets of God, or to move any dispute about them, without some infallible means, which himself hath ordained for the preservation, tradition and preaching, or delivery of them, is no less ridiculous, then for blind men, as I have said, to contend of colours; or as S. Paul affirmeth, no better then vain and idle talking; 
1. Tim. 1.6.7.  not understanding, neither what is spoken, nor of what to affirm. But as the Turks, albeit they are persuaded that there is one God, yet receiving it from their Koran which is the ground of their faith, and teacheth them many untruths; their persuasion of the unity of God, is no belief, but error. Or as the jews, albeit they receive the old Testament as you know: yet because they rely upon the interpretation of their Rabbins, which is subject to error, their ground being deceitful; their faith is nothing but deceit, and therefore no faith at all. So in like manner the Protestants, albeit they follow a rule, which according as they use it, doth propound unto them many things that are true: yet propounding likewise very many that are false, and being thereby deceitful, as hath been declared, they believe the truth, it showeth no more than they believe the falsehood, whereof it is manifest they believe nothing at all. And for this cause the authority of the Church being the only ordinary means to make us know the rule of faith, 
Matt. 18.17.  our Saviour himself said, that such as would not hear the Church, were no better than Infidels; because consequently depriving themselves of the rule of Faith, they lose all true Faith, and divine fidelity. From whence likewise is inferred that common principle of Christendom, that out of the Church there is no salvation: because without Faith, it is impossible to please God, and without obedience to the Church in matter of belief, there can be no faith at all. From hence also the Council of nice, as witnesseth the Creed of Athanasius, read in your Churches every Sunday, together with the ancient Fathers, hath concluded; that denying one article of the Catholic Faith, or not believing the same wholly, and inviolably, no man can be saved. Because he that obstinately denieth, or doubteth of any one point of Faith, denieth the authority of the Church, without which we cannot certainly know the rule of Faith, & thereby losing his faith, is no better than an Infidel, as our Saviour hath declared.   

SECTION XXVII. Wherein two Motives, that is to say, Fear of danger, and the Instigation of a certain spirit, which induced the Bishop to change the place of his abode, are propounded and examined.  
THESE therefore are some of the reasons which every Catholic man, though never so simple, is able to give of his belief, and are so evident and justified in themselves, that there is no man having sense of God, if he put them in the Balance of his judgement, but he must needs feel their weight in his mind, and in his will the divine power and virtue of them. Whereas on the other side, this learned man the Bishop, after 10. years study, writing to edify the world with his Motives, can bring forth nothing, but that which appeareth at the first sight to be false, & as you have heard, hath received sentence of judgement three times already, being once of old condemned by the ancient Fathers, and twice more in our age by the Protestant's themselves, who first condemned the Fathers as being against them, and afterwards also condemned the heretical doctrine of one another.  
And this may suffice to have spoken of those dispositions and other considerations which the Bishop accuseth to have been the causes and motives of his change in religion. It followeth now to examine the grounds that induced him to change the place of his abode. Which albeit he setteth down very confusedly, I find they may be reduced to 3. principal heads. The first therefore was his danger in staying. The second, his spirit that compelled him to go. And the third, his zeal (forsooth) of truth and peace, that drew him on. As concerning his danger, he confesseth, that in Rome notice was taken of his writing against the Roman doctrine, and that more than once he had been admonished, and reprehended for it by the Pope's Nuntio, or Agent, residing in Venice. In which respect he had just cause to fear, that the Venetians, not to maintain a manifest heretic in their State, might easily be induced to deliver him up to the Nuntio, especially at that time, they having need of the Pope in respect of their wars: and that the Nuntio would have sent him up to the Holy House in Rome, where he should have been received with such kindness as was agreeable to his deserts. Whereby it appeareth upon the matter, that being entered so far into Heresy, as he could not go back without great infamy, he sound Italy to hot for his foot, & fled from thencefor no other good respect, but only because he could stay no longer without the horrible fear of extreme danger.  
By the way of this discourse, he putteth himself into a great chafe against the Pope, & laying aside his disguise of Monsignor fate voi, he showeth himself a plain Italian Facchine, without any truth, civility, or modesty. And like your Collier of Croyden, being a mite out of Town, he taketh his pleasure of the Pope, & raileth against him most despiciously. And who is there that hath but soon the state of Germany, Spain, France, or Italy, and thereby knoweth, as he must needs, the great reputation and authority of the Catholic Clergy, and especially of the Bishops the heads of the Clergy, but will admire at his impudence, to hear him say: That Catholic Bishops, now adays, have nothing but the name of Bishops: That they are not permitted by the Pope to have any govennement of their Churches: That they are wild and contemptible: and which is no less untrue, than the former: That they are made subject to Religious Orders; for Religious men except they be Bishops, or endued with Episcopal authority, have no exterior jurisdiction at all, neither over Bishops, nor any secular persons.  
To the rest where he saith: That the Church of Rome, is wholly become a temporal Monarchy, a vineyard only to make Noë drunk, a flock whose blood the pastors suck, and the like; What shall we say, but that he showeth himself to be far worse, than one of Noë his accursed children, and to be no better than a wild Boor, that would destroy the vineyard of Christ, or a ravenous Wolf, that howleth against the Shepherd? Neither (all that went before being most false) will I grant that to be true, where he saith. That Christ hath placed him for a dog in his flock. For the truth is, that he thrust himself in for a dog, as I have showed long ago. But now at length it hath pleased God to put him out for a Cur, and so he showeth himself to be, in barking against his Master. In the end, making these untruths some colour and occasion of his departure, at length he concludeth, that to avoid the Pope's malice, which was so near unto him, and the ordinary effects thereof, which he saith to be poison, and punyards, it was altogether necessary for him to run away. 
Levit. 26.36. job. 15.21.  An ill conscience feareth the sound of a flying leaf: and the noise of fear is always in his ear, & where peace is, he suspecteth treason. In which respect, although it be not altogether improbable, that he feared poison and punyards as he saith, and it may very well be, that he had deserved no better of some private Citizens in the place where he lived: yet it is more likely that herein he would only show his Rhetoric, thereby to draw the Pope into suspicion and envy: And that he feareth no other poison, but the fire, nor any other knife, but the sword of the hangman, which I must needs say, setting all other causes apart, he well deserveth for these monstrous slanders and foul imputations alone, wherewith he chargeth so worthy a Prince as the Pope, and a Seat so reverend and sacred as the Church of Rome  
Where he saith: That now adays, the controversies of the Church are not committed to the deciding of Divines or councils, but for the defence of Rome, & from Rome, to Parricides, villains, and murderers; who knoweth not that all the points in Controversy at this day, were for many years together disputed, and discussed in the Council of Trent: and that the learned Divines of the Church of Rome, have defended themselves most gloriously, as well by their excellent writings, as constant sufferings, whereof you need not go far to seek examples: Not striking others treacherously, as this wolf pretendeth, but being strucken unjustly: not giving blows, but receiving blow after blow: not murdering others, but willingly suffering themselves to be murdered: not seeking other men's lives, but giving their own lives for the testimony of their cause, and for the salvation of the souls of others.  
The Bishop being thus courageously resolved to run away, with most extreme fear to be stayed or taken, he telleth you of a great conflict between himself on the one party, and his handmaid Agar with her Son Ishmael on the other, viz. between the flesh and the spirit. Of what colour the spirit was, I make no question: but what flesh he meaneth, whether his own, or some other bodies that tempted him to stay, I cannot so easily resolve. For his own flesh stood in fear of torture and torment, as you have heard, and was already clothed with the infamy of heresy, that was bruited in him, and therefore by all reason should take part with his spirit that did so vehemently persuade him to run away. But the flesh that here he bringeth into combat, putteth him in hope of ease, of pleasure, & preferment, and in fear of the infamy that might meet him in his journey. Besides it moveth a doubt unto him, whether he were wiser, than other innumerable Bishops that stayed behind him, which his own flesh could never have done. For he knew, that he made no question of the matter, and therefore he never admitted any of them to counsel. as he confessed before, nor here doth he vouchsafe any answer at all to that needless objection.  
On the other side; considering how like his flesh is to the flesh of Agar, 
Gen. 16.4.  that despised her Mistress, and being therefore corrected by her, fed from her, until at length not only herself, but also her son Ishmael were both cast forth into the desert; as this man despised the Pope his Master, & being reprehended for it, ran quite away & in the end was thrown forth out of the family of Christ, into the desert of heresy and infidelity: I say, all this considered, me thinks by Agar, he should mean no other flesh, but his own. But whose flesh soever this Agar was, I have reason to think, that when he came to you, he carried her son Ishmael with him into England. As concerning the spirit, which pleaded, as he saith, against the flesh, & did so much solicit his hasty departure, unless himself had written it, I should not have thought, that with any reason, I could have accused the Devil to have been the author of it. For what should any spirit need to pray him go, that was already upon running, and nothing else, but a chain could hold him. But now I see, that his old acquaintance, not content with his readiness, did push, and drive him healong on: & that as before he had cast him out of his order; so at this time he was at hand to cast him forth out of the Catholic Church.  
This spirit he calleth Divine, and saith, that with vehement impulsion it did not permit him to make any longer delay. And that he followed the same, as Abraham followed the voice of God. 
Gen. 22.10.  Alas poor man, if he be of any religion (whereof I have great cause to doubt, for the causes aforesaid) he is not the first, that trusting to his own judgement, and confiding himself in the pleasing fancy of a private spirit, instead of God, hath adored the Devil: by whose means also he further saith, going from Venice towards England, he hopeth that his fame or good name, of what form and beauty soever it be, shallbe preserved from all blemish, even in the hands of the Barbarous. Which new Name of Barbarous (for any thing that I can see) you must be contented to receive at the hands of your new God father, instead of a better blessing. And surely, albeit some insolent Italians have not spared to lay this rude imputation upon other Nations: yet this Dalmatian, being scarcely an Italian himself, and going to live among them, and to be maintained by them, both in discretion and civility, should have afforded them some better title.  
As touching the preservation of his fame, whereof he speaketh with great zeal and no little fear, as it seemeth, both here and in other places of his book; I cannot so easily conjecture, what it is he would have, or what it is he feareth. For to be reputed an Heretic in Italy, in respect of his departure thence, and his going into England, is a thing far off; and being of his mind, and where he is, a man would think, he should rather glory therein, then be ashamed thereof. Wherefore it is very probable, that there is some great matter in the straw, which is not yet discovered; & that either he feareth the works he left behind him, will come after him thither, and claim him for their Father: or else he is troubled with such passions still, as will quickly discredit him, if provision be not made, that his infirmities may either be cured, or well covered.  
And to this purpose perchance, he insinuateth the reward of Abraham, whose beautiful wife was preserved from reproach in the hands of Pharaoh: and the saying of S. Ambrose, that neither Country nor Parents, nor wife, nor children, aught to withdraw us, from the execution of Gods will. For God saith he, giveth all things to us (which words I would have you mark) and is able to preserve that which he giveth. Whereby it may be, that his modesty would give you to understand, that either he hath a wife already, which I will not say; or that he would have one, which is more likely, for the preservation of his same amongst you. Which if it be so, he need not to have been so much ashamed thereof, as to conceal it, if he had known in what plain terms some of his ancestors, whose course he followeth, domaunded the like savour.  
And that you may the less marvel thereat, if such a thing should happen, I will set you down part of an Epistle to the Bishop of Constance, written and subscribed unto by Swinglius, Leo, Jude, Erasmus, and 8. other Ministers, who all of them cry out for wives therein, and after some intimation made, of the heavenly doctrine so long hidden, 
Prot Apol. fol 572. & sequent.  and in their time restored, confess and say: Hitherto we have tried that this gift of Chastity hath been denied unto us, we have burned (O for shame!) so greatly, that we have committed many things unseemly. To speak freely without boasting, we are not otherwise of such uncivil manners, that we should be evil spoken of among the people to us committed, this one point only excepted. Thus they: Which if you please to see in the Protestant's Apology, when you are at leisure, you shall find also another longer petition to the purpose, that will either make you laugh or lament at the weakness of your first Apostles. But thus the Bishop recommending his good name unto you, concludeth his 2. first Motives of change of place, and saith: That being admonished by these dangers, drawn by this vocation, and thus animated therein, he took himself to flight then most nimbly.   

SECTION XXVIII. Wherein the Bishop his zeal, and desire to try which is the last Motive, that induced him to forsake his Country, is discussed.  
HIS third Motive which he seemeth all this while to have forgotten, he beginneth in this manner, pag. 28. Charuas tamen Christi super omnia urget me: but yet the Charity of Christ urgeth me above all things. Which when I read, I could not choose but smile, remembering how one that was troubled with vermin in Italy, went shrugging up and down, and singing that verse of Petrarch; S'amor non è, che dunque è quel ch'to sento? If love it be not, what is that I feel? For it is very probable that poverty and famine began to pinch him, as not having sufficient to feed his maw, after he had resigned his poor Bishopric to his Nephew, as I have showed: And the Italian might better compare his life to naughty love, than the Bishop his counterfeit charity to the divine love of jesus Christ; so that the one, if he had thought his life to be love, should have been no less mistaken than the other. This charity (saith he) did urge him to cry. And to get him up to some high place, that his cry might be heard the further, if you had ever been in Venice, you would imagine him to be possessed with the spirit of some Montebanck, not only in respect of his mounting and crying: but also in respect of his discourse. For with a great many arrogant terms, and boasting words confusedly uttered, you would think he meant to sell the wares of his new book, as Mountebanks sell boxes.  
But for order's sake, I will reduce all that he saith to three heads. For either he showeth what it is that he intendeth to cry, or what authority he hath to cry, or answereth certain objections that might be made against his crying. I expected judgement, 
Isa. 5. & 7.  and behold iniquity; and justice, and behold a cry. Me thinks (as S. Augustine said to a Donatist) that part of the world should suffice him, wherein our Lord would, that the chief of his Apostles should be crowned with a most glorious Martyrdom. For what could the Precedent of that Church answer, but that which the Apostolic Seat, and the Roman Church doth anciently hold with others? or at least, that the authority of Christendom, which S. Augustine calleth the Confession of mankind, might have sufficed to have kept this man in quietness, and obedience: but instead of judgement behold iniquity; and instead of justice, behold a cry. For this man is so far from hearing, and obeying the Church, which our Saviour hath appointed to teach him, that being worse than an Infidel, he crieth against the Church; and with extreme arrogancy would enforce the Church to believe him, and to be obedient unto him. That which he intendeth to cry, is the matter of his book of Christian Common Wealth, whereof he vaunteth, as if thereby the world should know, 
Pag. 28.33.  what a champion the Protestants have gotten for them. For by means thereof, the errors of Rome must be made manifest, and the purity of the Protestant doctrine shallbe no longer hidden, and a number of their Churches, rejected by that of Rome, shallbe declared Catholic; and the way of making peace and union over all the world, shallbe clearly manifested. And all this, he pretendeth with such confidence, and presumption, as if with him the Catholic verity were turned Protestant: or as if he had gotten a Monopoly of the doctrine of Christ, and that no part thereof were warrantable, without his mark, or licence and with his approbation, that any Religion might pass for currant. Of this book of his he speaketh every where with such admiration, as a man may easily perceive, it is the Idol that he adoreth; and was doubtless the principal cause of his fall; and for the love of it, more than any thing else, he was content to renounce both his Faith and Country. But as Idols are nothing, so I have showed sufficiently, that this Idol of his containeth nothing. And though it were never so strong and substantial: yet coming once forth, and falling upon the stone of Peter, which is the Rock of the Church, whereat it aimeth, it must needs be broken all to pieces.  
And considering with myself what the cause might be, that all this while it is not published, I am persuaded, that the Protestants themselves perceiving the deformity thereof, and especially the cloven foot of the Devil, I mean the denial of all jurisdiction in the Church of God, which is the crutch whereon it standeth, were either afraid, or ashamed to print it: which if it be true, we shall shortly hear that either he will take the course, that Achitophel did when his Counsel was contemned, or else that before it be long, forsaking Kent and Christendom, he will turn himself towards the Turks and Gentiles. And indeed intending as he doth, to take away the occasion of Schism, not by establishing one head upon earth, as our Saviour did, but by beating down the same: not by order of jurisdiction, but by the disorder of licentious liberty, any man may perceive it is a Devilish device, not to bring forth union, but to breed confusion, nor to gather with Christ, but to scatter with Antichrist. And therefore the Crier himself, considering the matter a little better, and being ashamed to discover in plain terms his wicked meaning, correcteth himself afterward, and instead of demonstrating the way of this union which he promised before, he saith afterward, that if he do not open the same, he willbe contented to nod, and point at it with his finger. As for his defence of the Protestant doctrine, I have sufficiently declared already, that by taking the same upon him, he is not only 20. times condemned for an Heretic by the ancient Fathers, but also pronounced to be Insathanized, supersathanized, a slave of the Devil, one of the Antichristian swinish Rabble, and a thousand times as bad by the Protestants themselves: wherein, as in other things, the Bishop himself will needs contend, that you may safely believe them.  
As touching the second point, he showeth that being a Bishop, he hath sufficient authority, not only to reprehend the mannets & vices of the time, for the which no man perchance would have blamed him, if he had done it with charity and discretion; but also to cry as he doth against the errors of the Roman Church, and of all other Churches united with it. For that the universal Church, saith he, in some cases is committed to the care of every particular Bishop: whereof will follow this strange position, that it should belong to the office of every particular Bishop in some occasion to accuse the whole Church of error, whereunto this Crier himself, according to his own doctrine, must have thought himself obliged in conscience, if he had been borne in the time of his Father Luther: of the absurdity whereof I have spoken sufficiently already.  
And no less strange and absurd is the consequence, which he himself inferreth, that any Bishop whatsoever hath authority to correct and reform any other Bishop. For example: That the Bishop of Spalleto in Dalmatia, hath authority to visit and reform the Bishop of Canterbury, when the Dalmatian shall judge & esteem it to be so expedient. But because he thought it might seem to be some new devise, being no less contrary to the Protestant, then to the Catholic Religion, Monsignor fate voi having all this while taken up whatsoever he said, upon the credit of his reader; in this place, as fearing at length to be discovered for a counterfeit, beginneth a little to prove his assertion, and to pay his Reader with such money, as he received of those that hired him to play the Episcopal Doctor on your side the mountains. But I think you will easily discern by the false sound, what coin it is, being as far different from any currant proof, as Fate voi, from a reverend Bishop. For thus he reasoneth.  
All Bishops together have the government of the whole Church of Christ, as he proveth out of the Scripture, out of S. Eleutherius, and S. Cyprian: therefore every Bishop in particular hath the like authority. As if one should say, All the Officers of the Court do govern the whole Court under the King: therefore every Officer in particular hath authority over the whole Court under the King. Or thus, All the Britan's together are the Lords of great Britain: therefore every Britain in particular is Lord over all Britain. Which miserable argument he likewise confirmeth in this pitiful manner: Every Bishop may counsel, help, & secure the necessities of any other Church or Bishopric, as it is manifest by the example of many ancient Fathers: Therefore every Bishop hath authority over all other Churches. As much as to say, every man may help the necessities of his Neighbour, and the servant of his Master: therefore Every man hath authority over his Neighbour, or the servant over his Master.  
But letting pass the weakness of his argument, because it is the first, and because it may be, that for want of use, he hath forgotten how to argue; let him show you, but one ancient Father. that ever reprehended the Bishop of Rome of any Cathedral doctrine, or erroneous Decree in matter of faith: or any holy or laudable Bishop, that ever gave sentence against any other of his Colleagues, deposed, or excommunicated him, or called him juridically to make his defence, by virtue of any such general authority, and I will be content you shall believe this insolent Intruder in all other things, and subject yourself unto him. Besides, though it should be granted, that heretofore he had no less authority than himself pretendeth; being now deposed by the Pope that now is, as Dioscorus, or Eutiches were by the Popes of their times, or as the Bishop of Arles whom S. Cyprian not presuming to judge, wrote unto the Pope to excommunicate, and appoint another in his place; I would ask him what he can pretend, which those Heretics might not likewise allege why he should not confess, that by sentence of deposition against him, the authority which he had, is justly taken from him?  
Again, quia Episcopatum eius accepit alter, because, as it was said of judas, another hath received his Bishopric, I would ask him, what authority he hath to cry, being lawfully deposed from his Bishopric, more than the other hath, who did lawfully succeed him? And why we should believe him, being an excommunicate Heretic, more than the other being an approved Catholic? For if he pretend either the Scriptures, or the Fathers to be for him; it is no more than other Heretics have pleaded before him, and we have sufficiently showed, that most manifestly they make against him.  
Wherefore, though he cry never so loud: yet by this it is manifest that he crieth no other ways, then as the Devil did, when he was cast forth by our Saviour. And I hope unless he cry with better reason, then hear he doth allege, he shall sooner burst with crying, then move either yourself, or any other to believe him.   

SECTION XXIX. The first objection of the Bishop against himself, is discussed: Wherein he affirmeth, than albeit the King ought to be feared, and may not be reprehended: yet that the Pope is not to be feared etc.  
THE objections which he answereth as supposed to be made against himself, are 2. in number. But the first, under the colour of an objection is nothing else, but an egregious piece of flattery, derived from the Turkish Divinity of his Neighbour Country. The objection may be framed in this manner: The Majesty of an earthly King is to be feared: and he ought not to be reprehended or admonished of his fault, but by a Prophet sent from God: Therefore the Majesty of the Pope, ought likewise to be feared, and ought not to be accused of Heresy, but by a Prophet raised up by God for that purpose. The Antecedent, that a King ought not to be rebuked or admonished of his fault, but by a Prophet sent from heaven, he easily admitteth, being the point of barbarous adulation which he intendeth, and thereby as it seemeth, would gladly bring in the Turkish manner of Government into our Country: giving unto the King such absolute command, and Tyrannical power, over the lives, and fortunes, and souls of his subjects, that whatsoever he did, or what Heresy or false worship soever he should profess, no man might reprehend him for his fault, or put him in mind of his duty. Wherein I am sure, the gracious Majesty of our Prince, is so far from applauding his Sycophancy, that he detesteth his Divinity. But this proposition, your Turkish Doctor doth not only teach out of the Koran: but also goeth about to prove out of the Bible. For King David, saith he, having committed Adultery and Murder, was not rebuked for it by any Priest or Levit, but by Nathan the Prophet. From which particular the silly man, not considering that the sin of David was secret, for the which cause a Prophet was sent to reprove him, inferreth a general: That no King ought to be reproved but by a Prophet. Meaning by all likelihood, that David was not to be corrected but by the Prophet Nathan, as the Turks believe, that their Emperors ought to be reform by no other, but by their Prophet Mahomet, when he cometh. And his argument is as good, as if he should have said; Sarah when she laughed, was not rebuked by Abraham her husband, but by an Angel: therefore no married woman when she offendeth aught to be reprehended by her husband, but by an Angel. Which argument, if he can make good, he might perhaps have many followers that would reward him well, for intituling them with such ancient right to wear the breeches.  
Or to come nearer to him, so well he might have argued in this manner: Balaams' Ass was beaten by a Prophet, and therefore no Ass ought to be beaten, but only by a Prophet. Which if it were true, Monsignor fate voi might have escaped with fewer blows than he is like to do if his books come forth, there being so many that stand ready with Bastinadoes in their hands to wait upon him. Having granted and proved the Antecedent of his flattering Objection in such manner as you have heard, he denieth the consequence, and saith. That the Majesty of the Pope is not to be feared; and that we must not expect Almighty God should send any particular messenger to reform him. Our Saviour in the Gospel teacheth us, not to fear any man, 
Mat. 10.28.  that can kill the body, but to fear him, that can kill the soute. 
Cyp. l 1 ep. 11 Deutr. 17.  And the ancient Fathers, and among the rest Saint Cyprian teacheth us: That while the Circumcision remained carnal, such as would not obey their Priests and judges for the time, were slain with the material sword: But now since the Circumcision began to be spiritual, such as are proud, and obstinate, are put to death with the spiritual sword, when they are excommunicated, and cast forth out of the Church of God. 
Aug. l. 1. count. adversarium legis etc. cap. 17.  Which also S. Augustine affirmeth to be more grievous, then to perish by the sword, to be consumed with sire, or to be devoured of wild beasts: In so much, as S. Gregory said; that even an unjust excommunication ought to be feared. Wherefore this Godly man teaching us another lesson, that he is to be feared, who beareth the temporal sword, and that he is to be contemned to whom especially the spiritual sword belongeth, contrary to the doctrine of Christ, and the ancient Fathers; judge (I pray you) whether the spirit of this man be of Christ or of Antichrist.  
That which he saith, We are not to expect, that any Prophet should be sent from God to reform the Pope: if he meant for professing heresy, or false doctrine, were most true in one respect. For in the old Law which was unperfect, we never read that any Prophet was sent to reprove the high Priest of error; 
Deut. 17.8.  but rather, as S. Cyprian observed a little before, such as would not obey him, in the decision of all Controversies brought before him, were to die the death, by the sentence of the judge: that all the people hearing, might fear; and that none should swell with pride thence forward. And therefore in the new Law, which is the perfection of the old, and wherein our Saviour Christ himself hath founded his Church upon S. Peter and his successors, with Promise, that the Gates of hell (which principally are errors and heresies) shall not prevail against it, as hath been showed at large, 
Mat. 16.18.  through many Sections of this treatise, much less can any such Prophet be expected, except he be one of those, that shall come clothed like a sheep without, 
Mat. 7.15.  but within is a ravening wolf, and must be sent from the Devil to deceive the world, & to oppose himself against the Church, and against the foundation of the Church, which is the Chair of Peter. But how, I pray you, doth he prove, that the Pope ought not to be feared, but that he may be corrected of every Bishop? In truth, as wisely as he proved before, that the King in no case ought to be told of his fault, or to be reproved by any but a Prophet. For (saith he) all Bishops are brothers, and fellow-servants. And may not the same be likewise affirmed of all Christians, that they are brethren and fellow servants? Wherefore, if no brother be to be feared, it will follow thereof, that the King himself is not much to be respected. And this is likely to be the Bishop's doctrine in private, howsoever in public, with never so much flattery and adulation, he pretend the contrary. For his reason to prove, that we ought not to stand in awe of the Pope, concludeth, that we should not dread the King, as before I have showed; that taking away all spiritual jurisdiction, it followeth upon the same ground, that he must likewise deny the temporal. All Bishops are brethren indeed, but as they are to reverence our Saviour their Elder brother: so likewise they are to be subject to the successor of S. Peter, whom our Saviour appointed to supply his place, and to feed them as his sheep in his absence. As all Bishops are brethren, so likewise it is true that they are fellow servants, but yet notwithstanding one was principally appointed over the family, 
Matth. 24.25.  to give them bread in due season. In an army sent forth by the King to war, all the soldiers are fellow servants; but yet there is such great difference between the General, and every private Captain, that they are all obliged upon pain of death to be obedient unto him.  
In a ship set forth by a Merchant Adventurer, all those that are hired to conduct the ship, may truly be called fellow servants, but yet it doth not follow thereof, that every Mariner is as good a man as the Master, or that he may take the government of the ship upon him. And so it is of the Church, which is sometyms called the ship of Christ, & somtyms an army set in order of battle, wherein though Bishops be mariners and captains, yet they ought all to be subject to their Master and General, the head of the Church, as hath been proved. Therefore S. Augustine writing to Pope Bonifacius, 
Aug. ad Bonif. l. 1. cap. 1.  forgetteth not to use terms of due reverence; saying in this manner: Neither dost thou disdain that art not proud, though thou governest in a higher place, to be a friend to these of low condition, and to return love for love. And you have heard what words of great respect, S. Hierom used to Pope Damasus, 
Hier. ad Damasum.  when he said: Although thy greatness doth fear me, yet thy humanity doth invite me; being a sheep, I crave the help of my shepherd etc. And how the great Athanasius Patriarch of Alexandria with the Bishops of the East, thought it no disgrace to call the Pope, their holy Lord, venerable with Apostolical dignity, the Father of the universal Church; 
Athan. ad Marcum. tom. 1. Con.  affirming themselves to be his, and that unto him, with all those committed to them, they were obedient, and ever would be. Whereof I thought good briefly to remember you, that you might perceive the difference between the Christian humility of the ancient Fathers, and the saucy presumption of this new contentious Heretic.   

SECTION XXX. Of Schism, which is the last objection of the Bishop against himself, wherein he is proved to be not only a Schismatic, but also a manifest Heretic.  
HIS second & last objection, which he maketh against himself is this: That forsaking the Church of Rome, which he calleth Babylon, he may seem to have incurred the crime of Schism, whereunto he answereth saying: I will that this my flight or profection, be free from all suspicion of Schism. If Monsignor fate voy when he fell into the hands of the Merchants, that had been deceived by him, should have said, I will be free from beating; do you think it would have served his turn? Truly, both these Monsignors having so well deserved their fees, as the blows fell upon the one, notwithstanding his good desire to the contrary: so not only the suspicion, but also the infamy both of Schism and Heresy, whether he will or will not, must light upon the other. But because it is manifest, that there is a Schism, or division between the Pope and him, he would insinuate, that all things considered, not himself, but the Pope must needs be the Schismatic, which he seemeth to prove: first by reason, and secondly by the authority, and example of S. Cyprian. His reason is this in effect. He that maketh new Articles of faith, either contrary, or not contained in the Scriptures, and ancient Creeds; and admitteth for Articles of Faith, such things as are indifferent in themselves, and were never sufficiently defined by the Church, and condemneth those for heretics, whom the Church hath not sufficiently condemned, he is the Schismatic. But such is the Pope, who doth these things, & not the Bishop, who detesteth them: Ergo etc. Wherein what he meaneth, by not being sufficiently defined, or condemned by the Church, I know not.  
But to give you some light herein, you must understand, that according to the Catholic doctrine, any Controversy in matter of Faith, may be sufficiently defined four manner of ways. That is to say: First by the universal consent and general belief of all the Faithful: for, as hath been proved, it is impossible the universal Church should err in matter of Faith. 
Aug. l. de haeres. in fine.  And therefore S. Augustine saith: It is sufficient to know, that the Church reputeth any doctrine not to be of Faith, that it be not received by any of the Faithful. 
Lib 1 count Cresc. c. 31. & 33 & ep. 48.99. & in ep. 118. c 5. l. de v●…lit. cred. c. 17.  And you know how he affirmeth, that to dispute against the doctrine of the universal Church, is most insolent madness: and that not to give thereunto the first place of authority, is either extreme impiety, or precipitate ignorance. Secondly, any thing may be defined to be matter of faith, by the uniform consent of the Doctors of the Church, who if they should err, the whole Church being bound to believe them, must fall of necessity into errors with them. Thirdly by a general Council confirmed by the Pope: or lastly by the definition of the Pope himself, decreing the same for the direction of the faithful, and establishment of the peace of the Church, as hath been proved at large in the former Sections of the Pope's Supremacy.  
And because the question between the Pope and the Bishop in this place concerneth Schism & Heresy, you are further to understand; that Schism according to the sense of the word, signifieth a scissure, or division of minds, which is opposed to unity, and consequently to Charity, which doth unite the minds of the Faithful. And because the greatest unity in the Church, is that of the whole body, which proceedeth from all the members with the head, and whereunto the unity and Charity of the particular members among themselves, is naturally referred, as the part to the whole: from hence it is, that Schism being taken for such a great dissension, 
S. Thom. 2.2. quaest. 39 art. c. in corpore. Hier. in c. 3. ad Tit.  as is most contrary to the unity of the Church, is defined to be a rebellion against the head of the Church, refusing to communicate with the members thereof, as they are subject unto him. According whereunto S. Hierome giveth us this doctrine: between Heresy and Schism, saith he, we make this difference, that Heresy holdeth some perverse opinion, Schism also separateth from the Church by Episcopal dissension, 
Epiph. sect. 68 Aug. l de Haer. haer. 69. &. l 2. cont Crese. c. 4. & 7.  or dissension from the Bishop. So Miletius making a proper congregation against Peter Bishop of Alexandria his Superior, was accounted a Schismatic, and no Heretic: For as Epiphanius saith, his faith was never changed from the Catholic Church. So likewise Cecilian being made Bishop of Carthage, against the will of Donatus, who objected many crimes unto him, and with his followers departed from him; the Donatists in the beginning were accounted schismatics.  
And in the same manner Optatus to prove Parmenian & not Cecilian to be the Schismatic, argueth in this manner. For Cecilian (saith he) went not out from Maiorinus thy predecessor, but Maiorinus from Cecilian: Neither did Cecilian departed from the Chair of Peter, or of Cyprian, but Maiorinus, in whose chair thou succeedest, and which before him had no beginning. Wherefore in our case, it willbe an easy matter to find out of these two, the Pope, or this Bishop, which is the Schismatic. For the Bishop rebelling against the Pope his Superior, if not by divine, yet at least by humane law, as himself will confess, dissenting from the chief Bishop of the Church of Christ, going out, and departing from the Chair of Peter, and joining himself unto another Congregation, most opposite thereunto; it is more absurd for him to accuse the Pope of schism, then for a subject taking arms against his Prince, or joining with his enemies, to accuse the Prince himself of rebellion and treason: Especially charging the Pope, as he doth, with false doctrine, which he would have you believe to be the cause of his schism. For the Pope being the immovable Rock, and the foundation of true Faith, which Christ himself hath laid; the Bishop in this case fitly resembleth one, that launching from the shore whereupon he fixeth his eye, should swear and contest, that the land departed from the boat, and that the boat itself stood still, or remained imoveable. In which case, I cannot tell, whether he in the boat should show himself more ridiculous to the beholders, than the Bishop doth manifest himself by this occasion to his judicious Readers.  
And thus much may suffice for the Bishop's schism. Heresy is defined by S. Augustine, 
August. de vera Rel. c. 5. & 6. & 7.  to be a perverse doctrine, contrary to the rule of truth: which himself doth better expound, where he saith: That it is an opinion, declining from the rule, and turning men away from the communion of the Catholic Church: where he understandeth, the rule of truth, to be no other, than the doctrine of the Catholic Church: for without this ground all other rules are insufficient, as hath been showed, and the same if it were necessary, might easily be confirmed out of the rest of the Fathers. Wherefore the doctrine of the Catholic Church, being made known and manifested unto us, either by the common belief of all the faithful; or by the uniform consent, and common doctrine of all the Fathers, or by a general Council, or by the definition of the Pope, as before I noted, having convinced the Bishop of schism, though much against his will; let us see how he can clear and shift himself from the imputation of heresy. For first, it cannot be denied; That whatsoever the Catholics at this day, do maintain to be the doctrine of Christ and his Apostles against the Protestants, was the general belief of the universal Church, when Luther began to broach his new doctrine. And therefore the Bishop condemning the Pope of many errors in points of Controversy between him and the Protestants, 
Vbi supra.  condemneth likewise the universal Church of that time, which as S. Augustine saith, is most insolent madness, extreme impiety, and hayre-braynd, or furious ignorance. Secondly, you have heard, how the ancient Fathers of the primitive Church, have condemned for heresies, above twenty several opinions of the Protestants. And therefore the Bishop being now a Protestant, is likewise above twenty times condemned by them.  
And to omit, that other several sects of Protestants, do all condemn him in like manner; the general Council of Trent, hath defined the doctrine of the Pope against the Protestants to be Orthodoxal, and the contrary opinions to be likewise heretical. And the Bishop seeming to believe, that a general Council lawfully called and confirmed, cannot err in matter of faith, as having the special assistance of the holy Ghost, leading unto all truth, according to the promise of our Saviour; hath no more reason to contemn the Council of Trent, then to reject the Council of nice, or any other general Council. Lastly, having proved by the common doctrine of all the Fathers, that the Bishop of Rome, being successor of S. Peter, cannot err, in defining of controversies that belong to faith, and that the Fathers put no difference, between the Catholic and the Roman Church, but that the same Church, which is surmaned Catholic, because it is universal is also called the Roman Church, because the Roman Church, being founded in the Seat of Peter, is always conjoined, and united with the Catholic Church: it followeth thereof, that the Bishop being condemned for an Heretic by the Bishop of Rome, successor unto S. Peter, and by the Church of Rome, founded in the Seat of Peter, according to the judgement of the ancient Fathers, standeth likewise condemned in this respect also by the whole Church. And therefore having so many dreadful sentences lying heavily upon him, unless he amend and make peace with his adversary, 
Mat. 5.25.  while he is yet upon the way: what can he expect at the day of judgement, but that Christ himself withal his Saints and Angels, together with the whole world should condemn him? And with this we will proceed to his second defence, which is, the authority and example of S. Cyprian, wherein he seemeth to set up his rest.   

SECTION XXXI. Wherein is showed, that the authority and example of S. Cyprian, alleged by the Bishop against the Pope, overthroweth the principal grounds of the Protestant Religion.  
THE words therefore of S. Cyprian in the Council of Carthage to the Bishops there assembled, alleged by him, are these that follow. judging no man (saith S. Cyprian) or depryning no man of our communion, though he shallbe of a contrary opinion. For none of us doth make himself Bishop of Bishops, or compelleth his followers with tyrannical terror to the necessary of yielding to him: whereas every Bishop is to have his own proper judgement, in respect of the liberty and power which is given unto him; so that he cannot be judged of another, as he himself cannot judge another. But let us all expect the judgement of our Lord jesus Christ, who only and alone hath power to place us in the government of his Church; and to judge of our actions. The example of S. Cyprian, he propoundeth in such manner, as that accusing S. Stephen of indiscretion; and that with his excommunications he was falling headlong into the mischief of schism, he saith: That S. Cyprian dissenting from the Roman, and almost from the universal Church about the Baptism of Heretics, and being strong in his own opinion, and esteeming Stephen the Pope to err vehemently, and all the rest to be in manifest error; yet notwithstanding, he never suffered the band of union, and Christian charity, to be broken between them; but chose to communicate not only with Stephen, being of a contrary opinion, and endeavour against him; but also with those, whom he reputed to be altogether impure, being moved thereunto, because Stephen had received them into communion with him; rather then by schism to make a division in the Church of God.  
By which authority and example of S. Cyprian, he thinketh to have clearly discovered where the fault lieth, and to whom the crime of Schism is to be imputed, and so think I too. And here to curry a little favour with him, or rather to curry him with some favour, because he hath so well deserved it in this allegation of S. Cyprian; albeit I cannot learn that ever he read, or heard Rhetoric among the jesuits, as he himself affirmeth; yet I will not deny it, but rather I will acknowledge, that he hath not been altogether a Truant in the School of Eloquence. For though his book be very small, yet he hath been able to deliver little or no matter at all in very many words. And he seemeth to cover many untruths, under the colour of Rhetorical Hyperboles. And in this place by way of a friendly exhortation to peace and amendment he accuseth the Pope of many foul crimes, and addresseth his speech unto him, in this manner. Let us observe the famous saying of S. Cyprian, judging no man, excommunicating no man: let us imitate Cyprian etc. as if he being free from all fault himself, he had great compassion of the Pope's unjust proceeding, persuading him with all charity to reform himself; only he hath one trick which I know not how it can stand with the art of Rhetoric, and it is this; that commonly through all his book he speaketh against himself, or produceth such matter, as most easily, and most strongly may be urged against him. Whether it be his ill luck, or a fault in Nature, or the judgement of God upon those that falling from the Catholic Religion, attempt to write against it, I know not But this I dare say, that he never learned this point of Rhetoric among the jesuits. First therefore, as in other passages of his book, you have seen all that he hath said, to have been retorted against him: so in the same manner, we will examine in this place, how much this allegation of S. Cyprian doth make for his purpose. For the Controversy between S Stephen and S. Cyprian, being about the baptizing of those that were before baptised by heretics, which could not be determined by Scripture alone; the decision thereof, by the tradition of the Church, and the condemnation of S. Cyprians opinion by the Nicen Council, doth evidently prove the necessity of tradition against the Protestants, of whom the Bishop hath made himself one: and that the Scripture alone cannot be in all matters a sufficient judge of controversies. For as S. Augustine saith: that custom which was opposed to Cyprian, 
Aug. de bapt. count Donat. l. 5. c. 23.  aught to be believed to have taken his beginning from the tradition of the Apostles; as there are many things, which the universal Church doth hold, and for this cause, are rightly believed to have been commanded by the Apostles, albeit they be not found to be written. Thus S. Augustine.  
Secondly, I would know the reason of this great change and strange conversion of things, why, as Vincentius saith, the authors of the self same opinion, should be acknowledged for Catholics, and the followers therefore should be judged Heretics: the Masters should be acquitted, the disciples condemned: The writers of the same books should be received into heaven, and the maintainers of them shut up in hell: For the latter did no more oppose themselves, against the Scripture, than the former; and both of them seem to have alleged more Scripture in the defence of their opinions, than the Catholics that opposed themselves against them. Wherefore no other reason can be given thereof, but only this: That in the time of S. Cyprian, and his predecessors, who were the authors of this opinion of rebaptizing Heretics, the controversy was no way defined; which being afterwards determined, the Donatists that revived the same against the belief of the whole Church, were justly condemned: and this kind of condemnation being once admitted, the Protestants that have broached and retained so many opinions, against the general belief of the universal Church, since the time of Luther, and have been most authentically condemned by the general Council of Trent; can never be secured from the infamy of Heresy, which followed the Donatists in this life, nor from the same eternal punishment which they received in the other.  
Thirdly, whereas S. Cyprian said to the rest of the Council, that none amongst them did make himself the Bishop of Bishops: because Mark Anthony would have it seem, that he taxed Pope Stephen therein, who subscribed his letters with that title; it must needs be granted that those words were improvidently alleged by this Protestant Apologer. For as to have usurped so great a title had been as great a crime as could be imagined, and such as that all the Bishops in the world had been bound in conscience to have opposed themselves against S. Stephen for it, more than against any heresy which those times produced: so S. Stephen living in the 2. age, and being a man so renowned for sanctity and martyrdom as he is, by the use of this title, affordeth us a most forcible, and invincible argument of the Pope's Supremacy. For writing himself the Bishop of Bishops, he could intend no less, nor be no otherwise understood, then that he professed himself the head, and the chief of all other Bishops. Which also may be further confirmed, because he invented not this title of himself, but received it from his predecessors.  
Whereof his zeal in preserving the tradition of antiquity against all kind of novelty, may serve for a sufficient argument; and Baronius proveth out of Tertullian, that it was an ancient custom before the time of S. Stephen: which is also confirmed by other titles given to the Pope by S. Athanasius, and other Bishops, in the four first general Counsels, as hath been showed.   

SECTION XXXII. Wherein is declared, how the Bishop in alleging the example of S. Cyprian and S. Stephen, falsfieth the truth of the story, against himself.  
HAVING showed how much the authority and example of S. Cyprian alleged by the Bishop, doth make against his own cause, & overthroweth the principal grounds of all Protestant Religion; that you may the better perceive what a notable Champion he is like to prove of the Protestant faith: I may not omit to show you, with what falsehood he relateth the story of S. Cyprian and S. Stephen, and how much to his own disgrace. For first in my opinion, he wrongeth S. Cyprian not a little, whom he seemeth so much to extol. For he maketh him so stiff in his own opinion (his words are, propria opinione firmatus) as to oppose himself, not only against the Roman, but also against almost the universal Church: and so void of conscience, as both to dissent almost from all others in matter of faith, and yet to communicate with them. For with what conscience could he either persevere in his own opinion, wherein he condemned almost the whole Church of error: or condemning almost all the members thereof in such manner, as this man saith he did, with what conscience, could he communicate with them?  
These things therefore, as they redound very much to the dishonour of S. Cyprian, so in themselves they are not true, 
Cyp. ep. 2.  but are most unjustly laid upon him, by this back friend of his, as may easily be proved. For S. Cyprian was not the first that began to defend the baptism of heretics to be of no force: but he received this custom from his predecessor Agrippinus, as himself declareth in these words: But with us it is no now, or sudden matter, that we should think, that they ought to be baptised which come unto the Church from heretics, there having passed now many years, & a long age, sithence that under Agrippinus, very many Bishops agreeing together in one, decreed the same: and from that day to this, so many thousand Heretics in our Provinces being converted to the Church, have not thought much, or been unwilling, but rather both reasonably, and willingly have obtained the grace of baptism. And as this custom had continued a long while in the Churches of Africa: so in the time of S. Cyprian, it was not only confirmed by many and sundry councils in that Country: 
Apud Cyp. Epist. 75.  but also in the East, by Firmilianus, a man of most excellent talents with the Council of other Bishops: and in Egypt by Dionysius Patriarch of Alexandria, 
Hier. de scrip. Eccl. in Dionys. count haeres. cap. 9  another singular ornament of that age: whereof Vincentius Lirinensis writeth thus: But perchance (saith he) this new invention wanted defence. Not (saith he) but so great was the force of wit, which assisted the same: so great the floods of Eloquence: so great the number of the Professors thereof: so great the similitude of truth: so many the oracles of the Divine Law, cited for the same; that in my opinion, such a conspiracy, and consent, could have no way been destroyed, unless etc. Thus he.  
Whereby it appeareth, that S. Cyprian did neither confide so much in his own private opinion, nor did oppose himself almost against all others, as in this place he is falsely calumniated by his dissembling enemy. Nor is it true, that he was so strongly persuaded, either that S. Stephen, or the rest were in a manifest error; or that such as had been converted from heresy were altogether impure, as his audacious censurer would make us believe. For in the very words alleged by him, S. Cyprian professeth to judge of no man: and the cause of his Anger against Pope Stephen was, because the Pope had written unto him, that he thought those who rebaptized heretics, were to be condemned of error. Wherefore, it is evident that S. Cyprian, held it only a matter indifferent; albeit in hatred of heretics, he thought it best at that time to baptise all those that were converted from them. So that you see how falsely and how fond, this Moisten of Rhetoric chargeth S. Stephen with no little want of conscience, & obstinacy in his own opinion, whom he thought to extol above measure.  
Secondly, in this allegation, he discovereth such malice against the Popes of Rome, that it reacheth & exrendeth itself, even to the Saints of heaven; and condemneth S Stephen of indiscretion, of importune excommunicating of others, & of casting himself into extreme peril of schism and division: and instifyeth S. Cyprian undertaking a wrong cause, and proceeding more violently against the Pope, than was convenient, even by the judgement of all antiquity. For S Stephen the Pope, who lived in the second age after Christ, governed the Church with great renown, & died a glorious Martyr, and behaved himself in such manner, in this very Controversy of rebaptisation, that having the flower of Christendom, and so many Bishops both of the East and of the West, of Greece, Egypt, and of Africa in such number against him, in the time of a most terrible persecution, he brought them all to renounce their opinions, and to make peace and concord in their several Countries, 
Euseb. l. 7. cap. 3.4 Hier. count Lucif.  as Dionysius testifieth of those of the East; and S. Hierome relateth of the Bishops of Africa in these words: To conclude, those very Bishops who had decreed with S. Cyprian, that heretics ought to be rebaptized, made a new decree to the contrary.  
And S. Augustine speaking of S. Cyprian himself, 
Aug. Ep. 48.  saith, that it is very agreeable, that we should judge of such a man, that he corrected his opinion. And the reason for it is most apparent. For who can imagine, that all the rest recanting, and all the world agreeing in one, S. Cyprian alone, being a man of such eminent virtue, and dying as he did a glorious Martyr, should obstinately persist in his own opinion. So that it may be truly said, that by the care and endeavour of Pope Stephen, this opinion was universally condemned by the whole Church, before it received sentence in the Nicen Council, as afterward it did. Whereof the aforesaid Vincentius Lirinensis writeth with great admiration in this manner: Wherefore, as all, from all parts, began to reclaim against the novelty of the matter, and that all Priests every where, each one for his own part, did strive against it: so Stephen the Pope of blessed memory, the Antistes of the Apostolical Seat, with the rest of his Colleagues, but yet more than the rest, made resistance thereunto: Thinking it agreeable, as may be imagined, to go beyond all others in the devotion of his faith, as he did surpass them in the authority of his place. To conclude; in his Epistle which was sent into Africa, he made this solemn Decree: Nothing must be innovated, only that which was delivered must be conserved. For the holy and prudent man did judge, that nothing was to be admitted under the colour of piety, but that all things should be consigned with the same faith to the children, with which faith they were received from the Fathers. And a little after, he concludeth. But what was the end of all those buysnesses? what end could it have, but that which is usual and accustomed: That is to say, antiquity was retained, and novelty was rejected.  
Thus that famous man Vincentius Li●inensis, of the proceeding of S. Stephen in this matter, and of the decree itself, which S. Cyprian took so unkindly, & of the final end of the business; for the which this holy Pope, is so impiously condemned by the Bishop against all antiquity, as that he deserveth thereby never more to be believed in any matter which may concern the Pope hereafter. For not only the Latins, but also the Greeks', did annually celebrate his memory, which is an honour that few Martyrs of the Western Church have received. And the Donatists themselves who reviled the opinion of S. Stephen, did so much respect the eminent authority of his holiness and wisdom, that as S. Augustine writeth and admyreth, they confessed, 
* Episcopatum illibatègessisse. August. de vnic. bapt. count Petil. cap. 14.  he could not be touched with any fault in the discharge of his Office. And therefore, if S. Augustine were now living, much more would he admire the audacious presumption of this later heretic, in calumniating, and condemning his proceed.  
And as for S. Cyprian, whose carriage of himself he so much commendeth in this cause; albeit his care of peace, in not breaking with the Pope be laudable: yet S. Augustine could not deny, 
August. de bapt. count Donat. lib. 5. cap. 25.  but that he was too much moved in his anger, commotiùs indignabatur, and that, being irritated, he ran out into such terms against Pope Stephen, as S. Augustine thought not good to touch, quia periculum habuerunt perniciosae dissentionis, because they gave occasion, or did put the Church in danger of pernicious dissension. But it is no marvel, though his intention were not bad, that an ill cause should be no better defended; wherein the greatest commendation of S. Cyprian, in my opinion is this, that (as it is most credible) he repent himself, both of the matter, and of the manner.   

SECTION XXXIII. Wherein the Bishop is manifestly convinced of schism, out of the Authority and example of S. Cyprian alleged by himself: and the same authority, for as much as it seemeth to concern the Pope, is sufficiently answered.  
WHEREFORE this one authority alone produced by the Bishop being almost all the matter of substance, and almost the only proof which he bringeth for any thing he saith in his whole book, taking up all things upon trust, as hath been observed: you see notwithstanding, how that out of this one place of S. Cyprian alleged by him, we have proved the Pope's Supremacy, and the necessity not only of tradition, but also of the judgement of the Church, for the defining of matters in Controversy, and for the condemning of heresy. Besides, we have showed how notoriously he falsifieth the Ecclesiastical history, & how he condemneth not only S Stephen most impiously: but also S. Cyprian most absurdly, whom he sought most to commend. And now, that you may perceive, how much this authority of S. Cyprian maketh not only against his cause in general, and his own credit in particular, but also against himself, in the very point, for the proof and declaration whereof, it is inserted by him; Thus I argue.  
He that without authority, condemneth any other Bishop, and refuseth to hold communion with him, according to S. Cyprian, may be judged a Schismatic, or to give occasion of schism: but Marcus Antonius condemneth without authority, not only his Colleague, but also his Superior the Bishop of Rome; not of one error, but of innumerable heresies: not of any ordinary fault, but of suppressing the councils, of depraving the Scriptures, and ancient Fathers: of usurpation and tyranny over the Church of God, oppressing, pilling, and spoiling the same, and sucking the blood of the members thereof: And by consequence he condemneth likewise all other Bishops, that communicate with him, and are subject to him: & calleth the universal Church, which is under the obedience of the Pope, by the name of Babylon that is to say, the City or congregation of the Devil. Therefore Marcus Antonius is a Schismatic, according to his own discourse, and according to the words of S. Cyprian: which he fond allegeth to prove the contrary. Secondly according to the process of his own discourse, I argue thus. He that goeth against the example of S. Cyprian, proposed to the universal Church, for the avoiding of schism, falleth into the crime of schism: But Marcus Antonius goeth directly against the example of S. Cyprian, propounded by himself, as a rule for the avoiding of schism: Therefore Marcus Antonius according to his own rule, is fallen into the crime of schism. That Marcus Antonius, hath proceeded against his own rule, and the example of S Cyprian which he propoundeth, is a thing most manifest. For, whereas S. Cyprian notwithstanding that he reputed the Pope & almost all the universal Church, to be in manifest error; would never departed from the communion of the Pope, but respected him so much, that he communicated with those whom he held impure, only because the Pope received them into his communion: Marcus Antonius in the same case, hath not only forsaken the Pope, but also all those that are united with him, whom otherwise, he thinketh not impur; e only because they do not separate themselves from the Pope, but still remain in his communion. Wherefore these two arguments produced by himself, are so convincing, that there needeth nothing else to confound him. So that this proof of his out of S. Cyprian, being the substance of his book, and being withal so contrary to his cause, to his credit, and to himself in the point of Schism, whereof he intended to clear himself thereby, may be sufficient to give you to understand of what substance, the matter of his other book is like to be when it shallbe printed. For my part I am verily persuaded, if it be well understood, it willbe found, to be more against the Protestants, than the Catholics, and more contrary to himself, then to either of the other  
And now to draw towards an end of this matter in the allegation of this authority out of S. Cyprian, he is so much the more to be blamed, in that being of such force against himself, for as much thereof as concerneth the Pope's authority, it may full easily be answered. For those words of S. Cyprian, That none of them made himself the Bishop of Bishops etc. may very well be understood of those that were present at that Council, and not to conclude, in that sentence, the Bishop of Rome, who truly may be said to be the Bishop of Bishops, the Father of Fathers, the Bishop and Father of the universal Church, and the like, as hath been showed. That which he saith, A Bishop cannot be judged but by God alone, as he receiveth his authority from God alone; aught to be understood, that he cannot be judged in those things which are doubtful, obscure, and hidden. 
Aug. l. 3. de baptis. cap. 3.  For so S. Augustine himself doth expound him. For having recited these words of S. Cyprian: As I take it (saith he) he meaneth in those questions, which are not yet discussed with most clear perspection. And that S. Cyprian believed, that Bishops in cases of heresy, or schism, 
Cyp. lib 5. epist. 13.  might be judged and deposed by the Pope is evident, in one of his Epistles to Pope Stephen, where he exhorteth him, that he would command the Bishop of Arles in France to be deposed, and to appoint another in his place. So that you see, the childish arrow of this Bishop, as it is shot upward against the Pope, doth not arrive unto him, but returneth with greater force, to fall upon his own head, and woundeth him in many places, as hath been declared.  
But now to do him a pleasure, let us suppose that Cyprian in these words did glance at S. Stephen, and that he meant to tax him, for proceeding as he thought too rigorously against him: with what conscience, or with what honesty, I pray you, can this strange Bishop allege these words of S. Cyprian, spoken in the defence of a wrong cause, as he knoweth, and in his commotion & anger against the Pope (of the which it is most probable, and according to S. Augustine we ought to think, that he repent himself) against so many plain places, & express doctrine of S. Cyprian as I have cited before, and which for the full satisfactions of yourself and the Reader in this point, I shallbe content to repeat in part at this present.   

SECTION XXXIIII. Many testimonies and plain places are produced out of S. Cyprian, whereby the Bishop is evidently convinced both of Schism and Heresy.  
IN the time of S. Cyprian, as the Novatian Heretics on the one side denied, that such as were once fallen, 
Cyp. ep. 55 ad Cornel.  were to be received into the Church again upon any terms whatsoever: so there were other heretics who affirmed, that all were to be received, without any penance, or satisfaction for their former sin. For the which cause S. Cyprian saith of them, that they endeavoured, that sins might not be redeemed by just satisfaction & lamentation: that wounds might not be washed by tears: That weeping and wailing might not be heard to proceed from the breast, and from the mouth of such as were fallen: that such as were involved in defrauding, and deceiving, or defiled with adultery, or polluted with the contagion of sacryfice to Idols might not make confession of their crimes in the Church; whereby all hope of satisfaction and penance being taken away, they lost both the sense, and the fruit thereof. Which heresy, whether it be revived by the Bishop, or by those congregations whereunto he hath united himself, I shall leave to your judgement to consider. But one of those heretics called Florentius Pupianus, writing unto S. Cyprian in the same manner, as here the Bishop in the latter end of his book addresseth his speech to them Pope, to give them satisfaction, and to purge himself of his proceeding against them, S. Cyprian to abate his Pride, & to make him acknowledge, that it was the cause of the schism and heresy wherinto he was fallen, useth these words among others, and saith. From hence Schisms and heresies have risen, and do arise, because the Bishop which is one, and governeth the Church, is condemned by the proud presumption of some: and the man whom God hath vouchsafed to honour, is judged of men to be unworthy. And after a while he saith: There speaketh Peter, upon whom the Church was built, showing, and teaching in the name of the Church: That albeit, the proud & stiff-necked multitude of those that would not obey, departed from Christ, yet the Church departeth not: wherefore thou oughtest to know, saith he, that the Bishop is in the Church, and the Church in the Bishop: And so he who is not with the Bishop, is not in the Church; whereof he concludeth, that such do flatter themselves in vain, who not having peace with the Priests of God, think it sufficient to communicate with others.  
The like words S. Cyprian useth in his epistle to Pope Cornelius, where he saith: 
Cyp. lib. 1. epist. 3.  That there is no other cause of heresies and Schisms, but that the Priest of God is not obeyed: and that one Priest, and one judge is not acknowledged in the place of Christ, in the Church for the tyme. Where also having said as before, that the Church was built upon Peter, at length speaking of the former Heretics, that presumed to go, and complain of him to Pope Cornelius, he saith: That they were so audacious, as to sail unto the Chair of Peter, and to the principal Church, from whence the unity of Priesthood did proceed; not considering that they were Romans, whose faith was praised by the mouth of the Apostle, and unto whom perfidiousness (or error in faith) can have no access. The like words again he wrote in his Treatise of the unity of the Church, where he saith: That men are transported by the Devil, into Heresy and Schism out of the Church of God, because they do not return to the origen of truth, nor seek the head, nor follow the doctrine of their heavenly Master. Which if they considered, there were no need of any long treatise or argument, but that the trial of Faith would be very easy. And then showing what was this heavenly doctrine, and what the head, and origen of truth, which is taught unto us; he addeth immediately: Our Lord said unto Peter, I say unto thee, thou art Peter, and upon this Rock etc. and unto the same man after his resurrection he said: Feed my sheep; and so concludeth, that our Saviour built his Church upon him alone, and committed unto him his sheep to be fed, and gave him the Primacy, that there might be one Church etc. And a little after he addeth: This unity of the Church, he that doth not keep, doth he believe that he keepeth the Faith? He that resisteth the Church, and striveth against the same, he that forsaketh the Chair of Peter, doth he confide that he is in the Church? And to the same purpose else where he saith: 
Epist. 8. add pleven universam.  God is one, & Christ one, and the Church one, and the Chair one, built upon Enter by the voice of our Lord: any other Altar or new Priesthood, beside one Altar and one Priesthood cannot be erected and made. Whosoever gathereth else where, scattereth.  
Out of which places, because it is evident, that our fugitive Bishop with proud presumption, contemneth that one Bishop, who hath the chief place in the government of God's Church, and likewise, that he contemneth the Successor of him, upon whom the Church was built, and who is in the Church, and the Church in him; because the Chuych is nothing else, but the people united to the Priest, and the flock adhering to the Pastor. And again, because it is evident, that he disobeyeth the Priest of God, and doth not acknowledge one Priest, and one judge for the time, in the place of Christ, and forsaketh the Chair of Peter, and the principal Church, from whence the unity of Priesthood proceedeth, and whereunto no falsehood in Faith can have access: that he observeth not the doctrine of our heavenvly Master, neither returning to the origen of truth, nor seeking the head which is S. Peter, upon whom alone our Saviour built his Church, and committed the feeding of his sheep unto him (which course, according to S. Cyprian is the only cause, and occasion, and only means, whereby the Devil transporteth men out of the Church into Schism and Heresy) it cannot be denied, but that your Bishop forsaking the successor of S. Peter, & the Chair of Peter, who holdeth the place of Christ in the Church, forsaketh the Church, and in vain believeth to be therein, and gathereth not with Christ, but scattereth with Antichrist. And thus much concerning the objections, which he pleased to frame against himself.   

SECTION XXXV. The conclusion of the Bishop's book, together with a short Conclusion of this whole Treatise.  
THERE remaineth only the conclusion of his book; wherein, because I have wearied my self too much already with sweeping a way the cobwebs of his idle discourse, whereunto in respect of the sleightness, and unprofitableness, and foulness of the matter, the substance thereof may fitly be compared; I will only note two or three things unto you very briefly. First therefore, as judas saluted Christ and said, 
Marc. 14.45.  hail Master, and kissed him, whom a little before be had sold to the jews as a false Prophet so the charity of this man is no less to be observed and admired, in calling the Pope his most holy Father, and the Bishops united with him, his most blessed Brethren, giving them thereby his kiss of peace, whom before through all his book, he had sold to the Protestants for blind guides, teaching innumerable errors, for corrupters of God's word, tyrants, oppressors of the Church, Babylonians, and the like. Which terms, albeit no less falsely, then impiously, they are applied by him to the Pope and his Bishops, whether you respect the former, wherein he should show his love, or the later, wherein he expresseth his hatred unto them yet because, as it appeareth by his own words, he describeth therein his own spiritual kindred, it cannot be denied, but that he is ready to acknowledge, if need were, the author of lies himself for his holy Father, and his wickedest children for his most blessed Brethren. Wherefore considering his zeal, whereof he boasteth so much, to be so large, and the arms of his charity to be so far extended from East to West, as to embrace the fellowship of Babylon, which is the City of the Devil; it is manifest that he excludeth neither Turks, nor jufidells from his Communion. And therefore me thinks, that as no good Protestant can be much delighted with it: so every good Christian should abhor and detest it.  
The second point to be noted in his conclusion is this, that he rather ordereth & commandeth, then adviseth the Pope to restore peace, and charity to all those Churches, that profess to receive the essential Creeds of Faith. By which he must needs mean, the three Creeds, of the Apostles, of the Council of Nice against Arius, and of the Council of Constantinople against Macedonius: and therefore supposeth all other points of Controversy, not contained in those Creeds to be matters indifferent, not sufficiently defined, and not to be believed as articles of Faith. Which is such a monstrous opinion, as doth evidently show him to be of no Religion at all: and therefore I marvel, how he could be suffered to publish such wicked doctrine in England. For if the Pope must have peace, and communion with all those that receive the Creeds alone, howsoever they please to understand them; thereof it will follow, that all councils, which have been celebrated since the making of those Creeds, have been the authors of Schism and dissension, in condemning later heresies, and that albeit a man should deny all Sacraments, yea and all Scripture at this day yet according to this Antichristian doctrine, it should be Schism to refuse him, or to account him no good Christian for the same And how easy a matter is it, not believing the Scripture, to contemn the Creeds? or rather how impossible, contemning the one, to believe the other? This therefore may be another sign to be added unto those, which I have touched before, that the Bishop being fallen from the Church, is fallen likewise to Neutrality in Religion, & may be a cause of greater mischief, and of greater dishonour to our Country, than they that feed him, have yet discovered in him.  
I cannot omit his incredible ignorance, which he discovereth, where among other points of idle Counsel, which he pleaseth to bestow upon the Pope, and the rest of the Bishops of the Catholic Church (himself being so wise, as to admit no Counsel at all, neither from them, nor any other) he telleth them, that he will have them believe for certain, that Schism in the Church is a greater evil than Heresy itself. Wherein it is to be admired, how he could presume to teach the whole Church such a notable falsehood, with such arrogant temerity, as here he doth. For as he that hath no faith can have no charity: so Heresy, that destroyeth Faith, bringeth also schism with it, which is opposed to Charity. So that, albeit there may be schism in the Church without heresy, as faith may remain without charity: yet charity without faith, or heresy without schism there cannot be. And therefore all Divines have ever held, that heresy is far the greater mischief, which bereaveth a man of all supernatural virtue, and maketh him worse than an Infidel.  
The rest of his conclusion is much of the same nature, wherein no less insolently then ignorantly, he taketh upon him to school, and to catechize the Pope & all his Prelates, prescribing unto them what they ought to believe: and with what terms and conditions they may give him satisfaction, & make their peace and concord with him. Whereunto, I think no better answer can be given, in the Pope's behalf, then that which S. Cyprian made to Florentius Pupianus, of whom we have spoken before: for no man can be thought of, so fit as S. Cyprian to rebuke his Pride, whom a little before under the colour of much respect, he so much abused. And in his arrogant and insolent behaviour towards the Pope, he doth so perfectly resemble, the presumptuous demeanour of Pupianus towards S. Cyprian, 
Cyp. ep. 65.  as that the one seemeth to have been but the figure of the other: the words therefore of S. Cyprian are these that follow. What swelling Pride is this? what arrogancy of heart? what inflation of mind? to call unto the tribunal of thy judgement the Priests (that is to say the Bishops) and those that are set over thee? that unless we can purge ourselves to thee, and be absolved by thy sentence, now for so many years (for more than a thousand) the Fraternity must be condemned to have had no Bishop, the people no Prelate, the flock no Pastor, the Church no Governor, Christ no Antistes, and God no Priest. Let Pupianus (or Marcus Antonius) be pleased to help us, let him give his sentence, and be contented to make good the judgement of God & of Christ, that so great a number of faithful people ranged under us, may not be thought to have departed without hope of salvation: and that so many Nations of new believers, be not accounted to have received from us no grace at all of the spirit of God: that the Communion, and reconcilement given by us to so many that have repent, be not dissolved, and taken from them by the authority of thy decree, vouchsafe at length to grant our request, give us thy favourable sentence, confirm us in our place by thy judicial authority, that God and his Christ may give thee thanks; that by thee their Prelate is restored to their Altar again, and their Rector to the government of their people. Truly me thinks these words of S. Cyprian, being so appliable to your Bishop as they are, should make any man that seemeth to respect him, even to blush, and to be ashamed for him.  
And as concerning his Virtue of peace and concord, S. Cyprian in the same place doth answer him so fitly, as if he had penned the same directly for Marcus Antonius, under the name of Florentius Pupianus: For the which cause it being no way seemly for me, to add any thing thereunto, I will make it the conclusion of this whole Treatise. Wherefore Brother (saith S. Cyprian) if thou wilt daily consider the Majesty of God, from whom the ordinance of Priests proceedeth: If thou wilt bear respect unto Christ, who with his holy pleasure and continual presence governeth, both the Prelates themselves, & the Church with the Prelates; If thou wilt esteem of the innocency of Priests, not according to the hatred of man, but according to the judgement of God: If thou wilt begin at length to repent thy ●…merity, and pride, and insolency; If thou be contented to make a full and perfect satisfaction to God and his Christ, whom I serve, and unto whom, with a pure and immaculate mouth, I offer continual sacrifice, both in peace & persecution: upon these terms, we may be brought to have peace, and communion with thee.  
Thus, though I have been much longer, than I thought, yet at length, as I take it, I have sufficiently confuted, not only the little book you sent me, & the other great volume, which it threateneth; but also the Author himself. For I have proved out of his own mouth, that in the whole course of his turning and flying from the Catholic Religion, there was neither wisdom, nor humility, nor obedience; but only extreme confidence, pride, and presumption in his own wit, idle suspicions, and injurious surmises of fraud and falsehood in his own Masters, great ambition, with great signs of fearful Apostasy from that Order whereunto he was vowed, strife & contention with his Suffragans, hatred & malice against the Pope who defended them, extreme ignorance, or extreme impudence in accusing the catholics of innumerable errors, & in affirming the Protestant Religion to be the doctrine of the Fathers, opprobrious and most intemperate speeches against the Pope his Superior, and as, himself calleth him, his most blessed Father, impious indifferency, and neutrality in Religion, admiration of himself and his book, hypocrisy under the cloak of Charity. Turkish sicophancy, and most unchristian adulation, indiscretion, falsehood, and dishonesty in producing the authority of S. Cyprian, so much against his own cause, against the truth of the story, against himself in that point, & against the common and known doctrine of S. Cyprian to the contrary.  
And therefore to omit, that in this masterpiece of work, which he made to gain himself credit, for the rest of his books that are to follow, he proveth nothing, but every where beggeth the question, & showeth to dissent from the Protestants themselves, whom he taketh upon him to defend all his former virtues, which I have brieflly rehearsed, being put together, I think will be sufficient to make any thing that shall come from his pen, to be vehemently suspected, or altogether despised hereafter. And truly these good qualities of his, which I may call his praises, because he hath no better, do so manifest themselves, in all the passages of his book, to every judicious Reader, that there was little need of me, or of any other to have been his Brother.  
And now, that according as I affirmed in the beginning, you may perceive the entrance of this strange Bishop into England, to have been no other, than the coming of a foul spanell to fawn upon you, who can do no less than bewray you; I frame this syllogism. The Devil persuadeth, or-induceth no man to forsake the false, or to embrace the true Religion: But as hath been showed, it was no other than the spirit of the Devil, that induced the Bishop to forsake the Catholic, and to embrace the Protestant Religion: Therefore, neither the Catholic can be the false, nor the Protestant the true Religion.  
If I had meant nothing else, but to discover the spirit of this man, three or four of the first Sections might have sufficed for the trial thereof. But because I was desirous, by this occasion, to lay open and approve unto you, some of the chiefest grounds of the Catholic Religion, by which yourselves might easily refute whatsoever the same author may hereafter publish in prosecution of his purposes, I went forward, and as the matter of his book required: First, I gave you a full, and evident proof of the Pope's Supremacy. And secondly, I made it appear most manifestly, that the ancient Fathers taught the same doctrine, which the Catholics now profess; and that they utterly condemned the Protestants, and were likewise condemned by them. And lastly I have showed, that as the Protestants of their part, can give no fundamental reason of their faith, nor show any ground thereof, and therefore have no faith at all: so on the other side, I have declared, that the motives of the Catholic and of the Christian Religion, are both the same, and be in themselves most reasonable, and most forcible to any man's judgement or understanding, that shall duly consider, or reflect upon them. Which three points, being so clearly and manifestly proved, do plainly convince, that out of the Catholic Roman Church there is no salvation. Whereof, in several places, I have also declared the reasons at large unto you; because that without obedience unto the Church, as I have proved, there can neither be true faith, nor true justice; without both which, it is impossible that God should be pleased; or the soul of man be saved.  
Wherefore considering, how ready and desirous you have always professed yourself to embrace the truth, if ever you came to understand with whom it remained; I will use no other persuasion, but only for a conclusion of my former discourse, 
Iren. l. 4. cont. haer. cap. 25.  I will refer you to the grave Counsel of the most ancient Iraeneus, whose words being very worthy of most attentive consideration, are these that follow. Where the gifts and graces of God are bestowed, there we ought to learn the truth. With whom that succession of the Church, which is from the Apostles remaineth, and that which is sound, and irreprovable in conversation, and that which is undefiled, and incorruptible in doctrine, doth still continue. For these be they, who both keep and preserve our faith, and expound the Scriptures unto us, without danger.  
And now, because this answer to your friendly Letter, is grown to the just bigness of a book; for your greater ease, and for the benefit of others, it willbe sent to the print. And although by means thereof, it may be very long before you receive it; yet I imagine that when it cometh, it willbe somewhat the better welcome. And because I am verily persuaded, Almighty God hath so ordained, that the fall of this Bishop, shallbe the occasion of the rising and conversion of many, I will hope, in respect of those excellent parts wherewith I know you are endued, that if you be not the first, you will not be the last, that must be converted by this means. And so with the remembrance of ourauncient love, which I beseech Almighty God to make eternal, I rest.  
Your friend and servant in Christ jesus C. A. sufficiently known unto you by this subscription.    

POSTSCRIPTUM.  
TRUTH is the daughter of time; and as I observed in the beginning, it is good to expect the lame post, and the last news is ever truest. Having ended this my Treatise, there came to my hands, a short information of the life and manners of this our Dalmatian Bishop (whom before out of his own words I had sufficiently discovered) taken authentically and juridically under the oaths and testimonies of many lawful witnesses.  
Whereby it appeareth, that he had no less cause to fear the manifestation, and publication of his former lewdness, than he discovereth in divers places of his book, to be exceeding jealous of such a matter: many of the particulars related therein, being so foul and abominable, that modesty, and good manners do not permit me to set them down. For having been lewdly brought upin his youth, before he entered into Religion (which it is very probable that he concealed) after his Apostasy he returned to his vomit again, and his old gift, according to the words of our Saviour, bringing seven more with him, worse than himself, entered into him, and the last of this man was made far worse, than his foul beginning. And assure yourself that nothing doth so much save his good name (if he have any among you) as the turpitude of his former life; wherein all men had rather it should be buried still, then defile their pens, themselves, and the world with the discovery of it, except they be enforced to it.  
But because among other heads of his information, there is a point or two, which will declare by what means he attained to those titles of Ecclesiastical dignity, whereof he vaunteth so much, and from whence doth flow all the grace, and particular respect which is given unto him, of those that do not know him; I thought it expedient to add this short addition, to the end they be not longer ignorant, what a Saint they have gotten to honour their cause, and what a pillar he is like to prove to support their Religion.  
You shall therefore understand, that Segnia (which was his first Bishopric) is a little City, but most impregnable, upon the Confines of Germany & Italy; the people whereof (commonly called Iscocehi) do neither plough nor plant for their sustenance, nor card nor spin for their clothing, nor trade with other Nations by way of merchandise, but live altogether upon spoil, either of the Turks, which is their profession, or else of Christians, when they please to mistake the one for the other. In which respect, it is easier to find those that would refuse (if they were either wise or honest) then such as would willingly accept the ecclesiastical government of this Martial people.  
Wherefore to come to our purpose; it appeareth by the information aforesaid, that the Bishop of Segnia being slain in some enterpize of war, among certain soldiers of the Emperor, with whom he was in company, Marcus Antonius de Dominis; who was then a jesuit in profession, though not in purpose, but desirous to be at liberty, forged letters from the friends and kindred of the late Bishop to himself, as to their kinsman (which as it seemeth he was not) signifying, that the Bishop was not slain, but taken prisoner, and entreating him to come to Segnia, from whence he might work some means to set him at liberty. Upon the credit of which letters, his Superiors (as it should seem) gave him leave to go thither, where first he obtained to supply the place of the late deceased Bishop, & afterwards to be made Bishop himself. Which Episcopal function, as he got by forgery, and Apostasy from his own Order so he behaved himself accordingly, in the administration thereof. For he had his part (if not his hand) in the prey with the soldiers of that place, became a pot companion with them, and in how sing and got m●ndi●ing nothing behind them. Being then their Pastor and spiritual Father, he defrauded them of four or five hundred Crowns; which beget from them, under pretence of building a Choir in their Church, but converted the money to his own use.  
And taking occasion to go to Venice, he wrote back to the Iscocchis his ghostly children, that he had made their peace with the Venetians, & that they might safely sail in the Venetian seas: upon which assurance forty of them sailing to wards Turkey, were entrapped, and slain by the Venetian soldiers, at a certain 〈◊〉 where they fell into the snare, which their reverend Father in God had laid for them.  
Of which bloody treachery, this audacious Prelate, being come to the prefoundnes of iniquity, 
Prou. 1863.  was so little ashamed, as he was accustomed to boast of his service therein done to the Commonwealth of Venice; saying, that if the Iscocchi could lay hands of him, they would make a bag of his skin (as they are accustomed to make of Swine's skins, for wine and oil in those countries,) and that he expected the first good Bishopric, which might fall in the State of Venice, should be given him for his desert. And so (as it seemeth) in recompense of this his service, and expectation of the like when occasion should be offered for policy of State, the Church of Spalleto was given him, which though poor in revenues, yet in respect of the Metropolitan dignity, was fit to satisfy his ambition.  
By this you may see, how truly, and literally that saying is verified of the Church of Segnia under his Cure, which falsely and impudently he applieth to the Church of Christ under the Pope, affirming, that it was become a vinyeard to make No drunk, and a flock which the Pastor did overmilke, and not only sheer and sha●e, but also flea and slay; for so it is testified against him (as you have heard) that he lived a drunken life, and not only fleeced his flock and embezzled their money, but betrayed his sheep into the bloody hands of their enemies. Wherein the greivousnesses of his sin may be compared to the sin of judas judas betrayed the innocent blood of Christ, under the show of peace for a little money; this second judas betrayed in the same manner the innocent blood of forty Christians his spiritual children, not for money, but for spiritual preferment, which of all other things being most opposite to the shedding of innocent blood, was a far fouler Simony, & more damnable price thereof, than any money could be. And whereas judas repent him of his sin, and threw the money from him: this other judas did glory in his crime, and as yet boasteth of his dignity, being the unjust reward of so barbarous a treachery.  
This man, notwithstanding his forgery, apostasy, sacrilege, gluttony, murder in the foulest, and ambition in the highest degree that may be imagined (besides his other sins not to be named) without any amendment, or satisfaction to the world for his former life, with incredible hypocrisy and impudence, 
Pro. 30.20.  only wiping his mouth with the shameless woman, in Salomons proverbs, as if he had done nothing amiss; setting a brazen face upon the matter, and telling before hand, that he should be calunniated by his adversaries (thinking by this device, to make that his purgation and defence, which he had cause to fear, as the condemnation and punishment of his former wickedness) he dispatched himself from Venice in the shape of a Saint, 
See his own book pag. 10. & 28.  compareth himself to Abraham, and to S. Paul, and speaketh of his great zeal, as if it had brought him into a consumption, and of his Charity, as if it put him in danger to burst with crying. And this he doth with such confidence of his own worth, & with such authority, as one may plainly see, that he assureth himself not only to be able to deceive you in the opinion of his honesty, but to give rules of belief, and a law of Religion like a new Prophet sent from God to all the world about you. Wherein you may choose, whether you will admire his strange impudence & unaccustomed boldness, or the supposition he brought with him, of your credulity and simplicity in believing.  
But the judgement of God hath overtaken him, and that which he feared, is come upon him. For not only he is become reprobate in sense; but also the little wit and learning he had, seemeth to be taken from him. And as in his book he discovereth himself to be nothing else but an arrogant Impostor, and an irreligious sycophant: so also this other juridical testimony which is brought against him, being above all exception, and perchance more authentical than was ever produced against any other Heretic; doth set his abominations against his face in such manner, as (though it be of brass) it cannot defend him from extreme confusion, according to that of the Psalmist: God hath said unto the sinner, 
Psal. 49.26. etc.  why dost thou declare my justice, and takest my Testament into thy mouth? thou hast hated discipline (in forsaking thy Order) and thou hast cast my words behind thee (which thou hadst learned therein.) If thou sawest a thief (in Segnia) thou didst run with him: and thou didst put thy portion with adulterers (living in all uncleanness.) Thy mouth abounded with malice (justifying thy sin) and thy tongue contrived fraud (betraying the innocent blood.) Sitting, thou didst speak against thy brother (writing books against the Catholic Religion;) & didst give scandal to the senne of thy mother (and the Children of the Church.) These things thou hast done, and I have held my peace. Whereupon, thou didst think (o wicked man) that I would become like unto thee (not punishing thee for thy offences:) but, I will reprove, or confound thee, and bring forth thy sins to plead before thy face against thee. Understand these things you that forget God, least suddenly he take you away. and there be none to deliver you.  
To conclude, considering that such as forsake our Church to come to yours, wax commonly worse than they were before, which as I have noted, your own Authors have observed; I doubt not, but this man's life hereafter, if it be looked into but a little (especially when his new mask of strangeness and gravity, which he thought good to put on, at his first coming among you; with time and familiar custom shall be worn away) will make him to be no more known then hated, and no less contemned then abhorred.  
In the mean ●●me, the infamous shipwreck wherinto he is fallen, first of all Virtue, which is the merchandise, and secondly of Faith, which is the ship of eternal life, & lastly of all good name and common honesty (without the which this present life is far worse than any temporal death) hath made him a perpetual, and a most dreadful example for all Religious men, to take heed how they break their first faith, and departed from their Order, whereby this miserable man first entered into the way of perdition: and for the whole Clergy to beware of ambition, which was the morsel wherewith the Devil entered into him: & for every good Christian of the Catholic Church, that they have care above all things, to keep a good conscience, which he neglecting made shipwreck of his Faith, and was therefore given over by Almighty God into impenitency, and hardness of heart, to heap or store up wrath to himself, against the day of wrath: and to increase the weight of his own damnation, against the time of the revelation of God's just judgement, who shall render unto every man according to his works.  
And thus wishing him no more hurt, than I do to yourself, whose good I specially intent by this discourse: and making my humble prayer unto God, that once again he may awake out of the infernal slumber in which he now lieth, and receive new grace, to follow the example of the poor Capuchin his Predecessor (who notwithstanding his former Apostasy from us to you, is lately returned from you to the Catholic Church again) ● bid you, as before, most heartily farewell.  
FINIS.   

Faults escaped in the Printing.  
Page Line Fault Correction. 3. 30. in his In his 11. 28. permitting pretermitting 14. 22. one own 54. 27. to easy to be easy 110. 3. any an 116. 8. infallible infallible 120. 19 purchased purchase 122. 6. the English of the English 126. 5. these those 137. 19 foward forward 149. 25. contemn condemn Ibid. 29. commounded commanded 38. 30. imminent eminent 179. 12. mortally morally 195. 19 believe borrow 197. 10. mortal moral 212. 28. age's age 216. 17. his this 216. 20. arrogancy. Not arrogancy not Ibid. 21. deceived, what deceived. What 226. 32. imminent eminent 266. 30. S. Stephen S. Cyprian  
In the margin pag. 69. the citation is misplaced.