Anti-Mortonus or An apology in defence of the Church of Rome. Against the grand imposture of Doctor Thomas Morton, Bishop of Durham. Whereto is added in the chapter XXXIII. An answere to his late sermon printed, and preached before His Maiesty in the cathedrall church of the same citty..

CHAP. I. GENERALL PRINCIPLES PREMISED for the better vnderstanding of the ensuing Apology.

SECT. I. The importance of the Subiect.

THOVGH there be many questions in Religion controuerted betweene Pro∣testants and vs, yet none more impor∣tant, or more necessary to be knowne, then that of the Church. Protestants a∣gree with vs so far, as to belieue that there is. & shall be to the end of the world ex∣tant on earth One, Holy, Catholike, and Apostolike Church, which is the(a) Pillar and touchstone of truth; which all men that will not be as Heathens, and Publicanes, must heare and(b) obey; which is the second Eue framed out of the side of our second Adam Christ, whome whosoeuer will not acknowledge to be his Mother, cannot haue him to be his(c) Father. She is the mysticall body of our(d) Lord, out of which (sayth S. Augustine)(e) the holy

Ghost imparteth life to no man. She is the Vineyard(f) in which he that laboureth not, shall not receiue the wages of euerla∣sting life. She the Arke of Noe(g) in which whosoeuer is not, or out of which whosoeuer departeth, shall perish. She is the wellspring of truth,(h) the House of fayth, the Temple of God, in which mens prayers are heard, and their sacrifices accepted; all other congregations being Synagogues of Sathan & denns of Diuels. She is the garden of God(i) in which whosoeuer groweth not, is not a flower planted by the hand of Christ but a weed to be plucked vp, and cast into hell fire. Finally she is the kingdome of Christ(k) in which whosoeuer is not, is none of Christs people Whosoeuer (sayth(l) S Augustine) is diuided from the Catholike Church, although he thinke himselfe to liu•• neuer so laudably, for this only crime that he is diuided from the vnity of Christ, the wrath of God abideth on him And speaking of Emeri∣tus an hereticall(m) Bishop; He cannot haue saluation, but in the Catholike Church. Out of the Church he may haue all things but saluation: he may haue honour he may haue Sacraments, he may sing Alleluia he may answere Amen he may haue the Ghospell, he may haue and preach beliefe in the name of the Father, and the Sonne & the holy Ghost: but saluation he can find no where, but in the Catho∣like Church.

Wherefore since the saluation of our soules cannot be had out of the Catholike Church, it is most necessary for euery man to inquire and learne, which, and where is that Temple of God, that kingdome of Christ, that store-house of truth, and that second Eue our spirituall Mother, that knowing her, & resorting to her, he may be cherished in her lap, and nou∣rished at her brests with the milke of her holsome Do∣ctrine.

The beliefe of all Catholikes is, that these foresaid a••tri∣buts agree to the Roman Church, and to no other congre∣gation in the world; and that therfore she alone is the Holy, Catholike and Apostolike Church, in which whosoeuer is, may, & in which whosoeuer is not, cannot be saued. Vpon this our Doctrine you passe a censure suitable to your modesty, Videlicet, that it is False. Imposterous Scandalous, Schismati∣call, Hereticall, Blasphemous; euery way Damnable,(n) Presum∣gtuous,

(o) Impious,(p) Execrable,(q) Damnably hereticall,(r) Pernicious, Antichristian,(s) Sacrilegious,(t) Sathanicall, Idola∣••rous(u) This is your censure; and to make it good, you write a large volume, which you intitle, The Grand Impo∣sture of the (now) Roman Church; but mistake your selfe in the name, for the booke is, & ought to haue been intituled, The Grand imposture of Doctor Thomas Morton, against the Roman Church of this and all former ages, for vpon due examination such he will find it to be, that shall please to passe his Eye ouer the ensuing Apology: and I doubt not, but after the perusall thereof, he will rest conuinced, that those mon∣strous Titles wherewith you slaunder our Doctrine, most fitly agree to your owne, deliuered in your Grand Imposture. But before I come to ioyne issue with you concerning the particulers, it will not be amisse, to examine briefly in ge∣nerall, whether the ancient Fathers and Doctors of Gods Church (whom you acknowledge to haue liued vpon earth in the true fayth, and now to be most glorious Saints in heauen) were of your beliefe concerning the Roman Church, or of ours: for they being lights of the world(x) whom God hath raised in all ages, and placed on the candlesticke of his Church, to enlighten our wayes, and deliuer vnto vs the true sense and meaning of his holy word, that we may not be like children wauering and caried away with euery blast of here∣tical(y) Doctrine, I suppose, that as there is no wiseman, who will not desire to be rancked among them in the next world, and to stand with them at the later day: so there is none, that will not desire to be in this world a member of the same Church, and a professor of the same fayth, which brought them to that happines, especially knowing (as we doe) that there is bur one Church in which, and one fayth by which mē may be saued: for to thinke that so many men so eminently learned, and that vsed so great meanes both of study and prayer, to attaine to the knowledge of truth, and of the right way to heauen, haue all erred, not liuing in the true Church which leades to saluation, but in an erring Sy∣nagogue, that leades to euerlasting ruine and damnation, is a conceipt that I thinke no Christian (and I am sure no

prudent man) can harbour in his brest; which yet he must doe, that will credit your Doctrine, as the ensuing proofes will declare.

SECT. II. Whether the Roman Church be truly called the Catholike Church, and in what sense?

ALthough the Name of Catholike Church, whether we regard the etimology, or the most proper and vsuall acception of the word Catholike, signify not any particuler Church, but the Vniuersall spread ouer the whole world, yet with-all it is true, that euery particuler Church may in some sense be called Catholike: for as euery particuler Or∣thodoxe man hath the denomination of a Catholike man, be∣cause he professeth the Catholike fayth, and is a member of the Vniuersall Church: so for the same reason, and in the same sense, both the particuler Church of Rome, and all o∣thers orthodoxall, may be called Catholike Churches. In this sense, the Christians of Smyrna writing to the Churches of Pontus,(z) addresse their Epistle, To the Church of God at Phi∣lomelium, and to all other the holy & Catholike Churches throughout the world. In the same sense Constantine(a) the Emperour calleth the Church of Athanasius, The Catholike Church of A∣lexandria, by reason of the Catholike fayth, which it preser∣ued entire, whiles many other Churches of Aegypt were infected with Arianisme. And so likewise(b) S. Augustine (with whom agree(c) Pacianus, and Cyrill of Hierusa∣lem)(d) sayth, that if a stranger come into a Citty infected with Heresy, and enquire for the Catholike Church, euen the Heretiks themselues will not direct him to any Church of theirs, but to a Church in which Catholikes meete to serue God.

In this sense, as other particuler Churches, so also the Roman (euen as she is a particuler Church limited to the Dioces of Rome) may haue the name of A Catholike Church. But when we say, No man can be saued, that is not a member of

the Roman Church, we speake not of the Roman Church in this sense (for Catholikes of other Dioceses may be sa∣ued, aswell as of the Roman) but by the Roman Church we vnderstand the Vniuersall Church, comprehending both that of the Roman Dioces, and all other particuler Churches that professe subiection to her, follow her Doctrine, and imbrace her communion: for all these by adherence to her, and vnion with her, make one mysticall body of Christ, and one holy Catholike, or vniuersall Church, of which she is the Head, and the rest members.

For the better vnderstanding of this, we are to consider seuerall dignities vnited in the person of the Bishop of Rome. He is Bishop, Arch-bishop, Patriarke, and Pope. As he is Bishop, his iurisdiction is confined to the Citty of Rome, and other townes within her territories, of which the Roman Dioces consisteth. As he is Archbishop, he hath subiect vnto him some few others, the chiefest of which, is the Bishop of Ostia. As he is Patriarke, the extent of his au∣thority is ouer all the Westerne, or Latin Church. And fi∣nally as he is Pope, that is to say the Successor of S. Peter, and the chiefe Vicar or Lieutenant of Christ vpon earth, he is the supreme Pastor & Gouernor of the whole Church of God, which is vniuersally spread ouer the face of the earth, wheresoeuer the name of Christ is known; which therfore is absolutely and without limitation called the Catholike Church. In re∣gard of this transcendent authority of the Bishop of Rome, he is rightly stiled Bishop of the Vniuersall, or Catholike Church; to whom therefore all the members of the Church aswell Pastors as people, by the institution of Christ, owe subie∣ction and obedience. And as he is the head and Father of all Bishops, so the particular Church of the Roman Dioces, is the head and Mother of all Churches. Now, that not only the particuler Church of the Roman Dioces, but also the whole body of the Catholike or vniuersall Church consi∣sting of the Roman as head, and the rest as members, is like∣wise rightly and in a true and proper sense stiled the Roman Church. I proue out of S. Augustine, saying(e) that against the Pelagians, not only the Councels of Bishops, and the See Aposto∣like,

but also, vniuersam Romanam Ecclesiam, the whole Roman Church, and the Roman Empire were most iustly incensed: where by the Roman Church he vnderstands the vniuersall, or Catho∣like Church spread ouer the world, as by the Roman Em∣pire he vnderstands the Empire of the Romans spread ouer the world. And the same I proue by examples. For when we speake of the Iewish people, or the Iewish Church, we vnderstand not the tribe of Iuda only, but all the rest of the tribes, that were ioyned therwith. S. Iohn Baptist was of the tribe of Leui; S. Paul of the tribe of Beniamin; and that holy widow Anna, mentioned by S. Luke(d) of the tribe of Aser: and yet they all are rightly called Iewes, parts of the Iewish people, and members of the Iewish Church, by reason of their adherence to, and communion with the principall tribe, which was that of Iuda. Likewise vnder the name of the Greeke Church, are not comprehended the naturall Greeks only; for the Muscouits and Russians, though they be of a different nation, and haue their seruice in a different tongue, are yet esteemed, and said to be of the Greeke Church, because they imbrace her Doctrine, and commu∣nion. And what more vsual to Protestants themselues, then to call Catholikes in what parte of the world soeuer they liue, Romanists? And lastly to cōfirme this manner of speach with secular, aswell as with Ecclesiasticall examples, who knoweth not, that according to the phrase of all writers, by the name of the Roman Empire, is not vnderstood the Citty and territories of Rome only, but also whatsoeuer other Prouinces subiect to the Roman Emperors, though neuer so distant from Rome? And so in like manner, when we say, that out of the Roman Church there is no hope of saluation, by the Roman Church we vnderstand not the particuler Dioces of Rome, but all the Churches of the world, which make one Catholike or vniuersall Church, of which the Roman is head, and the rest members subiect to her. And because the Bishop of Rome is head of all Bishops, the particuler Church of the Roman Dioces is the mother and mistresse of all Churches: In regard whereof she may in a sense not improper, be called the Catholike Church: as in a fleete of

Galleys the chief Galley which hath commaund ouer the rest, though it be a particuler Galley, is called the Generall: and in an army of men, though the chiefe commaunder be a particuler man, and as a Captaine haue a particuler com∣pany of his owne, yet he is rightly called the Generall. And as none can be a Souldier of that fleete of Galleys, vnlesse he be in the chief Galley, or in some of the rest subordinate to her; nor a souldier of that Army, vnlesse he be of the Ge∣neralls particuler company, or of some of the rest subiect to him: so none can be a memb••r of the Catholike Church, vnlesse he be of the particuler Church of Rome, or of some other, subiect to her. And from hence it is, that albeit euery Orthodoxe Church may be called a Catholike Church, and euery Orthodoxe man a Catholike man, yet this deno∣mination agreeth to the Bishop and Church of Rome cau∣sally and originally, and to other men and C••urches par∣ticipatiuely. In regard whereof S. Cyprim(*) ••alleth the Roman Church The roote and Mother of the Cathol••ke Church, and the originall of Sacerdotall vnity: from whence also it fol∣loweth, that as euery particuler person that is in commu∣nion with the Church of Rome, is rightly styled Catholike: so all others, that are not of her communion, are Schisma∣tiks, or Heretikes.

SECT. III. That in the language of Antiquity, The Catholike Church, and the Roman Church, were two names signifying one, and the same thing.

IT hath euer beene the constant beliefe of all Orthodoxe Fathers and people, aswell of the primitiue, as of the suc∣cessiue ages since Christ, that the Roman Church is the Ca∣tholike Church as hath beene declared; and that out of her there is no hope of saluation. The whole scope of your Grand Imposture, is, to impugne this truth: and the whole drift and subiect of this Apology shall be to maintayne &

defend the same truth. And that the reader may haue some little taste or prelibatiō of what shal be more largely proued in the ensuing Chapters, I haue thought good to set downe in the frontispice of this worke, the beliefe of some of the most famous and renowned Fathers of Gods Church, not in myne, but in their owne cleare expresse and vnan∣swerable words. First therefore Tertullian speaking of Marcion, who had presented a great summe of money to the Church of Rome, sayth(*) Marcion gaue his money to the Catholike Church, which reiected both it and him, when he fell into heresy. The same appeareth by that ancient learned Bishop of Carthage and Primate of Africa S. Cyprian(a) who ex∣presseth to Antonianus, how great ioy he conceaued to vn∣derstand, that forsaking the Nouatians, he wholly agreed with the Catholike Church, adhering to Cornelius Pope. And againe:(b) You writ (sayth he to Antonianus) that I would send a copie of your letters to Cornelius, to the end he might vnderstand, that you communicate with him, that is to say, with the Catholike Church. And speaking to Cornelius himself,(c) and calling the Ro∣man Church, The roote and originall of the Catholike Church, he sayth: It seemed good to vs, that letters should be sent to all our Col∣leagues at Rome, that they should firmely imbrace your communion, that is to say, the vnity and charity of the Catholike Church. Hereby it appeares, that in S. Cyprians language and beliefe, to com∣municate with the Roman Church, and to communicate with the Catholike Church, was one and the selfe same thing. And the same appeareth by those Africans whome Nouatus had se∣duced to forsake Cornelius the true P••pe, and adhere to Nouatian the Anti-pope: for perceauing that by falling from Cornelius, they were fallen from the Catholike Church, and become Schismatiks, they acknowledged their error, and made their recantation in these words, reported and commended by S. Cyprian:(d) We acknowledge Corne∣lius to be Bishop of the most holy Catholike Church, chosen by Almigh∣ty God, and our Lord Iesus Christ. We confesse our error we haue beene seduced: we haue beene circumuented by perfidiousnes & cap∣tious loquacity: for although we did seeme to haue communication with a man (Nouatian the Anti-pope) that was a Schismatike,

and an heretike, yet our mind was alwayes sincere in the Church: for we are not ignorant that there is one God, and one Lord Christ, whom we haue confessed, and one holy Ghost, and that there ought to be one Bishop in the Catholike Church. In these words S. Cy∣prian (as you see) together with those his Africans, calleth the Bishop of the Roman Church the Bishop of the Catholike Church, and p••ofesseth, that to be diuided from him, is to be diuided from the Catholique Church. The same appeares by Cornelius himselfe, who speaking of Nouatus, that had set vp Nouatian an Anti-pope in opposition to him, sayth:(e) Nouatus forsooth would haue vs to think, that he had forgotten there ought to be but one Bishop in the Catholike Church; where by the Catholike Church he vnderstands the Roman Church, as the head and Mother of all others. The same appeares by S. Ambrose(f), who reporting, how his holy Brother Saty∣rus in his returne out of Africa, being cast by shipwrack on the Island of Sardinia, which he knew to be infected with the Schisme of the Luciferians, and desiring to communi∣cate with none but Catholikes, called for the Bishop of that place, and enquired of him, whether he agreed with the Catholike Bi∣shops, that is (sayth S. Ambrose) with the Roman Church. And S. Augustine hauing alleaged a sentence of S. Am∣brose to confute Iulian the Pelagian heretike, sayth:(g) Here is Ambrose of Milan, whom thy Mayster Pelagius so highly com∣mended, as to say, that in his bookes chiefly the Roman fayth doth shyne, so, that his very enemy durst not reprehend his fayth, and most pure interpretation of Scripture. Who seeth not that S. Augu∣stine here by the Roman fayth, vnderstands the Catholike fayth? And therefore speaking againe of the great constan∣cy of the same Saint, of his labours, and dangers for the Ca∣tholike fayth he sayth:(h) The Roman world doubteth not to magnify them with him; wher againe by the Roman world he vn∣derstandeth all the Catholikes of the world. The same was the beliefe of S. Hierome:(i) What fayth (sayth he) doth Ruf∣finus call his fayth? That which the Roman Church holds, or that which is cōtayned in Origens books? if he answere that which the Ro¦man Church holds, then are we Catholikes. The same appeares by the Epistle of Theodosius the Emperor to Acatius Bi∣shop

of Berōe, and other his Collegues, to whom he sayth:(k) It becometh your Holinesse to aske these things of God earnestly, and by manifest tokens to shew your selues approued Priests of the Roman Religion.

The same appeares by Palladius,(l) who writeth of Theo∣dorus Tyanaeus, that he fortified his Bishoprick with a wall of pie∣ty, by perseuering till the end of his life in the communion of the faithfull Romans, of whom Paul giueth testimony, saying, your fayth is renowned throughout the whole world.

The same appeares by what Victor of Tunes reporteth of Vitalianus a Scythian(m) namely, that he tooke armes a∣gainst Anastasius the Emperor, and would neuer promise peace vnto him, but vpon condition that he should vnite all the Churches of the East to the Roman: which plainely sheweth that the Roman Church was then held to be the Catholike Church, as the Head and center of Catholike Communion, and Mother of all Churches.

The same appeares by Iohn Patriarke of Constantino∣ple, who abiuring the memory of Acatius, said to Hormis∣das Pope:(n) We hope to be in one communion with you declared by the See Apostolike, in which there is the integrity of Christian Reli∣gion, and perfect solidity; and we promise not to recite hereafter in the sacred mysteries, the names of those that haue separated themsel∣ues from the communion of the Catholike Church, that is to say, that agree not in all things with the See Apostolike. And not vnlike to this is the profession of fayth which Iustinian the Emperor sent to Agapetus Pope. The same appeares by(o) S. Augu∣stine, testifying,(p) that the Heresy of Pelagius and Celestius by meanes of the vigilancy of two Episcopall Councels, hath beene con∣demned in the extent of the whole world, by the Reuerend Prelates of the Apostolike See, yea euen by two of them, Pope Innocentius and Pope Zozimus. And that S. Augustine by the See Apostolike vnderstands the Catholike Church, Possidius speaking of the same subiect declareth,(q) calling the sentence pro∣nounced by these Popes, Ecclesiae Catholicae iudicium. The iudg∣ment of the Catholike Church Innocentius (sayth he) and Zozimus in their seuerall tymes, censuring the Pelagians, and cutting them of from the members of the Church, by their letters addressed to the

African Churches of the East and West, commaunded them to be a∣nathematized, and auoyded by all Catholikes: and the most religious Emperour Honorius hearing of this sentence of the Catholike Church pronounced against them, condemned them also by his lawes, orday∣ning that they should be ranked among Heretikes.

The same appeares by Gelasius(r) an African borne, and (it is thought) a Disciple of S. Augustine, testifying, that the holy Roman Catholike and Apostolike Church hath not bene preferred before other Churches by any Synodicall constitutions, but hath obteyned the primacy by the voyce of our Lord and Sauiour in the Ghospell, saying, Thou art Peter &c.

The same appeares by S. Prosper S. Augustines second soule, saying:(s) The Apostles Peter and Paul founded the Church of the Gentils in the Citty of Rome, where they taught the doctrine of Christ our Lord: they deliuered it to their Successors peaceable and free from diuision: the Christian that communicates with this gene∣rall Church, is a Catholike: but if he be separated from it, he is an Heretike and Antichrist.

The same appeares by the testimony of those two fa∣mous Doctors of the African Church S. Fulgentius and Primasius, with other their fellow-Bishops 220. in num∣ber, who being banished by the Arian King Trasamun∣dus out of Africa into Sardinia, writ from thence a Syno∣dicall Epistle to the Catholikes of Africa, in which they exhort them for the auoyding of Pelagianisme to read the books of S. Augustine, of which (say they)(t) Hormisdas of blessed memory, a glorious Bishop of the Apostolike See, made men∣tion with great commendation of Catholike prayse, in the Epistle which he writ in answer to the Consultation of Possessor our holy bro∣ther, and fellow-Bishop. His words are these: What the Roman Church, that is the Catholike Church holds, and obserues concerning freewill and the grace of God, may be fully knowne out of diuers books of blessed Augustine, & chiefly those which he writ to Prosper & Hi∣lary. These their words conuince that not only in the be∣liefe of that ancient and holy Pope Hormisdas, but also of all the Catholike Bishops of Africa, the Roman Church and the Catholike Church, the Roman fayth and the Ca∣tholike fayth, were Synonima's betokening one and the same thing.

The same appeares by S. Gregory the Great, who set∣teth downe the forme of abiuration which all Bishops re∣turning from Schisme to the Vnity of the Catholike Church were to make, expressing it in these words:(u) I Bishop of N. hauing discerned the trappe of diuision wherein I was caught, am returned by Gods grace with my pure and free will to the Vnity of the See Apostolike: and I vow and promise, that I will neuer returne to Schisme, but alwayes remayne in the Vnity of the Catholike Church, and in the communion of the Bishop of Rome. This profession sheweth, that as now it is, so then it was held to be no lesse then open Schisme to be diuided from the Roman Church. And the like profession made by Ni∣colas the first of that name, was afterwards sent by Adrian the second to the eight Councell generall, and being read in the first Action, was approued and praysed by all the Fathers therof.(x)

The same appeares by the testimony which Venerable Bede giues of Oswin King of Northumberland, who by meanes of a famous disputation held between Colman a Scottish Abbot, and Wilfrid a learned Priest of the Britans for the decision of certaine points of Religion, wherein the Britans and Scots at that tyme disagreed, was conuer∣ted to the Roman Church: and thereupon with the aduice of Egbert king of Kent sent Wigandus a Priest to Rome to be ordained Archbishop there, to the end that returning he might ordayne Bishops throughout all Britany: for (sayth Bede) Oswin though brought vp by the Scots,(y) had rightly vnderstood, that the Roman Church is the Catholike and Apostolike Church.

These testimonies sufficiently proue, that the most ho∣ly and learned Fathers, as also the Orthodox Christians of former ages did belieue that the Roman Church was the Catholike Church, and that to be deuided from the Ro∣man Church was to be no Catholike but a Schismatike. And that it may appeare how like you that deny this truth are to the Arian Heretikes, it will not be amisse to shew that they knew Catholike and Roman to be all one: and that because they would not grace Catholikes with the

name of Catholikes, they called them Romans, or Roma∣nists, as at this day you call vs, shewing your selues to be of the same spirit with the Arians. Victor that famous Afri∣can Bishop of Vrica writeth to this(z) purpose, that Io∣cundus an Arian speaking to king Theodoricus, sayd: Thou maiest make an end of Armogastus with diuers afflictions: for if thou put him to death by the sword, the Romanists will proclayme him a Martyr. And of another Martyr he reporteth(a) that being questioned by the Arians concerning his fayth, he profes∣sed himself to be a Catholike, saying. Romanus sum, I am a Roman.(b) In like manner Ermodius reporteth of the Nobili∣ty of the Ligures that proposing to Ricimer an Arian Goth a man fit to sollicite a peace, they said: Si Catholicus est, & Romanus, if he be a Catholike, then is he a Romanist. And S. Gre∣gory of Tours reporteth of an Arian Prince,(c) that thinking within himself be sayd: It is the fashion of the Romans (so they call men of our religion) to attribute it to chance and not to the power of God. And againe he reporteth this speach of one Arian to ••n(d) other: If thou wilt but harken to my Counsell, we will this day make our selues merry, laughing hartily at this Romish Priest. And speaking of the Arians that were in France:(e) what thinke you (sayd one of them) will these Romanists now say? And what thinke you now Doctor Morton, what will you say? Do not these testimonies conuince, that in the language and be∣liefe of antiquity Catholike and Roman did signify the same Church, the same fayth, and the same Orthodoxall people? Or what may we thinke of you that either are so ignorant, as not to know this? Or if you know it, so malicious as to deny it, to call it an insultation of ours, and to censure it as Schismaticall, hereticall, temerarious, impious, sacrilegious, Anti∣christian &c.

SECT. IV. That whosoeuer is out of the Roman Church, is out of the state of Saluation.

THis truth is euidently deduced (out of the premises already proued) by this syllogisticall argument.

Whosoeuer is out of the Catholike Church, is out of the state of Saluation.

This maior Proposition you grant, and it hath beene already proued.(f)

But whosoeuer is out of the Roman Church, is out of the Catho∣like Church.

This also hath bene(g) and shall be throughout this whole Apology effectually proued. The consequent then is euident in Barbara.

Ergo, whosoeuer is out of the Roman Church, is out of the state of Saluation.

But yet in further confirmation of this consequent, it will not be amisse to heare the ancient Fathers themselues speake and testify the truth therof in their owne language. For so teacheth that ancient and learned Bishop S. Ire∣naeus who liued soone after the Apostles and was Disciple to their Disciples. He prescribing a certaine rule to know and distinguish the Catholike Church from the conuenti∣cles of Heretikes, sayth(h) that, All Churches and all the faith∣full from all places must necessarily agree with the Roman Church by reason of her more powerfull principality, that is by reason of the soueraignety of the See Apostolike, and the neuer-inter∣rupted succession of Bishops in that See: which succession (sayth he) is(i) a conuincing demonstration, that the same fayth which was preached by the Apostles, is still conserued in that Church; and therefore,(k) that all such as withdrawe themselues from this principall succession, we ought (sayth he) to hold them as He∣retikes of a peruerse iudgement, or as Schismatikes and selfe-liking presumptuous fellowes. And as S. Irenęus alleaged this neuer interrupted succession of twelue Bishops vntill his tyme in the Roman Church, as in the head Church of the world, which therfore he calleth the principall succession; if (I say) he alleaged this against the heretikes of those primitiue tymes, as a conuincing demonstration to proue that they hauing departed from the Roman Church, in which that principall succession was to be found, had therby departed from the Catholike Church, and forsaken true fayth deliuered by the Apostles: far greater reason had Tertullian,(l) Euse∣bius,

(m) S. Epiphanius,(n) S. Ierome,(o) Optatus, S. Augustine(p) and other Fathers of after ages to all eage the same succession of longer Continuance against the Here∣tikes of their tymes to conuince them to be such. And(q) ••f diuers of these Fathers as Irenaeus, Tertullian, Eusebius, S. Epiphanius, Optatus, and S. Augustine haue reckoned vp by name all the Bishops of the Roman Church against the Heretikes of their tymes; we may now iustly reckon a ••ar greater number of them cōtinued vntill these our dayes ••gainst Protestants, to proue them to be out of the true Church, in which only this neuer interrupted succession is to be found, and wish them, (as S. Augustine(r) did the Donatists) not to lye cut of from this succession, that being ••he Rock against which the proud gates of hell preuaile ••ot. So teacheth S. Cyprian saying:(s) There is one God, and ••ne Christ. & one chayre built vpon Peter, out of which whosoeuer ga∣thereth, scattereth, that is, maketh a Schisme in the Church, ••s the Nouatians did, against whom he writeth. And why did he reioyce(t) to heare that Antonianus communicated with Cornelius Pope, but because (as there he expresseth) to be in his Communion was to be in the communion of the Catholike Church? And writing to Cornelius himselfe he calles the Chayre of S. Peter(u) the roote and Mother of the Catholike Church, and(x) the principall chayre from whence sacerdotall Vni∣ty is deriued: from whence he inferreth, that whosoeuer depar∣teth from that(y) See, holds not the fayth, nor is in the Church.

So teacheth ancient Pacianus(z): for Nouatian (as S. Cyprian affirmeth) hauing made himselfe an adulterous and contrary Head to Cornelius the lawfull Pope, and thereby separated himself from the Roman Church, Pacia∣nus for that very cause pronounceth him to haue dyed out of the state of saluation. Although (sayth be) Nouatian hath bene put to death, yet he hath not bone crowned. And why not? be∣cause he was out of the peace of the Church, out of concord, out of that Mother wherof whosoeuer will be a Martyr, must be a portion.

So teacheth Optatus that learned Bishop of Mileuis in Africa, when writing against Parmenianus the Donatist, he(a) sayth; Thou canst not deny out that thou knowest the Epis∣copall

chayre to haue bene first set vp in Rome for Peter, in which seat was placed the Head of all the Apostles, Peter; from whence he hath bene also called Cephas, to the end that in this only chayre Vni∣ty might be preserued to all, least the other Apostles might attribute to themselues each one his particular Chayre, and that he should be a Schismatike and a sinner, that would against the only chayre set vp another. And againe shewing the Donatists to be Schisma∣tikes, and out of the state of saluation, because they oppo∣sed the Roman Church, he(b) sayth: From whence is it, that you attempt to vsurpe to your selues the Keyes of the kingdome, you that fight against the chayre of Peter by your bold and sacrilegious pre∣sumption? Thus writ Optatus 1200. yeares since: and by his argument we may now proue Protestants to be Schisma∣tikes, no lesse then he did the Donatists.

So teacheth S. Ambrose,(c) professing, that to communi∣cate with Catholike Bishops, and to communicate with the Roman Church is all one. And writing to Siricius Pope, and ac∣knowledging all those to be Heretikes whom the Ro∣man Church condemneth as such, he sayth:(d) Whom your Holines hath condemned, knowe that we also hold them condemned, according to your iudgment.

So teacheth S. Hierome, who writing against Lucifer the Schismaticall Bishop of Calaris in Sardinia, and the Luciferians his followers, that boasted themselues to be the true Church sayth to Lucifer:(e) I could dry vp all the riuers of thy arguments with the only sun-shine of the Church: but because we haue now reasoned longe, I will in few words declare plainly vnto thee my iudgment, which is, that we are to remayne in that Church, which being founded by the Apostles, dureth vntill this day. And else where declaring what Church he meaneth, he adui∣seth Demetrias that if she will auoyd the snares of Hereti∣kes, she hold fast the fayth of Innocentius Pope, sonne and successor in the Apostolicall chayre to Anastasius, who had broken the pestilent head, and stopped the hissing mouthes of that Hydra, which attem∣pted to pollute and corrupt the simplicity of the Roman fayth commen∣ded by the voyce of the Apostle. And againe: writing to D••ma∣sus Pope he sayth:(f) I am ioyned in communion with your Bles∣sednes, that is to say, with Peters Chayre: I know the Church is built

vpon that Rocke, whosoeuer is not in the Arke shall perish at the com∣ming of the floud; he that eates the lambe out of this house, is pro∣phane: whosoeuer gathers not with you, scatters, that is to say, who∣soeuer is not of Christ, is of Antichrist.

So teacheth S. Basill. In very deed (sayth he in a letter to the(g) Pope) that which was giuen by our Lord to thy piety, is wor∣thy of that most excellent voyce, which proclaymed thee blessed, to wit, that thou maiest discerne betwixt that which is counterfeyt, & that which is lawfull and pure, and that without any diminution thou maist preach the fayth of our Ancestors. It is then certaine in S. Basils beliefe, that the assurance which Christ gaue to S. Peter that the gates of hell (which are errors and Heresies) should neuer preuaile against the Roman Church, was not made to S. Peter in his owne person only, nor only for his tyme, but in him to all his Successors; and to them in him is granted that admirable priuiledge of preaching the fayth of Christ pure, and without any diminution.

So teacheth S. Maximus, aliàs(h) Maximianus. All the bounds of the earth that haue receaued our Lord sincerely, and all Catholikes throughout the whole earth that confesse the true fayth, looke vpon the Church of the Romans as vpon a Sunne, and shall re∣ceaue from her the light of the Catholike and Apostolike fayth: and not without cause: for Peter is the first that is read to haue made a perfect confession of the fayth, our Lord reuealing it vnto him, Math. 16. When he said: Thou art Christ the sonne of the liuing God: whereupon our Lord said vnto him, I haue prayed for thee Peter, that thy fayth fayle not. And(i) againe: We professe the Vniuersall Church to be framed and founded vpon the rock of Peters confession according to the sentence of our Sauiour, in which Church it is neces∣sary to remayne for the saluation of our Soules, and to yield obedience to her, keeping her fayth and confession.

So teacheth S. Augustine: who among the Arguments which held him in the Catholike Church, reckoneth the succession of Bishops in the Roman See euen from S. Pe∣ter vntill his tyme: I am kept (sayth(k) he) in the Church by the succession of Priests from the very See of Peter the Apostle, to whom our Sauiour after his resurrectien committed his sheepe to be fed, euen to the present Bishop. And exhorting the Donatists, which

bragged that they also had Bishops, he(l) sayth: If the order & Succession of Bishops be to be obserued, how much more assuredly & safely indeed do we begin our accompt from S. Peter himselfe, vnto whom as he represents the whole Church, our Lord said. Math. 16. vpon this Rock I will build my Church? for Linus succeeded to Peter, Cletus to Linus: and hauing reckoned vp all the Popes vnto Anastasius, who then sate in S. Peters chayre, he cōcludeth against the Donatists: In this order of succession there is not any one Donatist to be found: to which we may adde, no, nor yet any Protestant. Since therefore the Church, in which there is a continued Succession of Bishops from S. Peter, cannot be the Protestant Church (which hath no such suc∣cession) but the Roman; it followeth that S Augustine held the Roman Church to be the Catholike Church: and therefore he grieued to see the Donatists lye cut off from her, as branches from the vine. Be yee ingraffed on the Vine (sayth he to the(m) Donatists: It is a griefe to vs to see you so lye cut of: number the Priests euen from the See of Peter, and consi∣der in that ranke of Fathers, who succeeded whom: That is the Rocke which the proud gates of hell ouercome not. And as in these words S. Augustine sheweth the miserable estate of those then that are diuided from the Roman Church, so on the con∣trary he declareth the happinesse, and security of all, that are in cōmunion which her, when speaking of Cecilianus Archbishop of Carthage, who had bene condemned by a numerous Councell of Donatist Bishops in Africa, he sayth:(n) Cecilianus might haue contemned the conspiring multi∣tude of his enemies, because he knew himself to be vnited by commu∣nicatory letters both to the Church of Rome in which the Soueraygn∣ty of the See Apostolike hath alwayes florished, and to other Coun∣treys, from whence the Ghospell came first into Africa.

So teacheth Possidius Bishop of Calama, a familiar friend to S. Augustine, whose life he writ; and therein re∣porteth(o) that when Innocentius and Zozimus had condemned the Pelagians, the most religious Emperor Honorius hearing of this sentence of the Catholike Church pronounced against them obeyed it, & condemning also by his lawes, ordayned that they should be ranked among heretikes. By which it appeares, that the Roman

Church was then held to be the Catholike Church; & her iudgment in matters of fayth to be infallible, and that the Emperors by their lawes seconded her iudgment, com∣demning as Heretikes those whom she had condemned.

So teacheth S. Cyril Patriarke of Alexandria, explica∣ting those words of our(p) Sauiour; Thou art Peter, and vpon this Rock I will build my Church, and the gates of hell shall not pre∣uaile against it. According to this promise of our Lord (sayth(q) he) ••he Apostolical Church of Peter perseuereth in her Bishops pure & free from all seduction & circumuention, aboue all Prelats & bishops, & aboue all Primats of Churches and people, most perfect in the fayth and authority of Peter. And whereas other Churches haue bene stay∣ned with the errors of some, she alone remayns established firmely & vnconquerably, silencing and stopping the mouthes of all Heretikes: & we vpon necessity of saluation neither deceiued nor drunke with the wyne of pryde, togeather which her confesse, and preach the forme of truth, and of holy Apostolicall tradition. And(r) againe: Let vs re∣mayne as members in our head the Apostolicall throne of the Bishops of Rome, from which it is our part to inquire, what we ought to be∣lieue, and what to hold. And lastly; It is (sayth the Angelicall(s) Doctor) proued necessary for saluation, to yeild obedience to the Bishop of Rome: for Cyril sayth in his booke of Treasures: Therefore Brethren if we will imitate Christ, let vs as his sheep heare his voyce, remayning in the Church of Peter, and let vs not be puffed vp with the wynd of pride least peraduenture the crooked serpent for our con∣tention cast vs out, as long since he cast Eue out of Paradyse.

So teacheth S. Peter, for his golden eloquence surna∣med Chrysologus, exhorting Eutyches the Arch-heretike, to leaue his heresy, and learne the true fayth from the Church of(t) Rome. We exhort thee Reuerend Brother to lend an obe∣dient eare to the letters of the most holy Pope of the City of Rome, for as much as the Blessed Peter who liues and rules in his owne seate, ex∣hibits the true fayth to those that seeke it.

So teacheth(u) S. Prosper: The Apostles Peter and Paul founded the Church of the Gentiles in the Citty of Rome, where they taught the Doctrine of Christ our Lord, and deliuered it to their Suc∣cessors A Christian communicating with this generall Church is a Catholike: but if he be separated from it, he is an heretike, and Anti∣christ.

So teacheth Arnobius(x) explicating the necessity of remayning in the Roman Church in these few, but effe∣ctuall words: He that goeth out from the Church of Peter, peri∣sheth for thirst. Whereupon Erasmus sayth,(y) Arnobius seemes to yeild this honor to the Roman Church, that whosoeuer is out of her, is out of the Catholike Church.

So teacheth Iohn an ancient Patriarke of Constantinople,(z) who making profession of his fayth to Hormisdas(a) Pope, acknowledged, that in the See Apostolike the Catholike Religion is alwayes conserued inuiolable: and that they who consent not fully with the See Apostolike, are out of the communion of the Catholike Church.

So likewise teacheth S. Fulgentius Bishop of Ruspa and a famous Doctor of the African Church, who togeather which other Bishops his Collegues made this answer to Pe∣ter a Deacon that had bene sent out of the(b) East: The Ro∣man Church enlightned with the words of the two great lights Peter & Paul, as with radiant beames, and honoured with their bodies, and which is also the top of the world, without hesitation belieues so to iustice, and doubtes not to Confesse so to saluation. So he, teaching that no Christian ought to make doubt of the fayth of the Roman Church. Againe a Disciple of his that writ and dedicated his life to Felicianus his Successor, reporteth that when Fulgentius going to the(c) wildernes of Thebais, to fast, arriued at Syracusa, Eulalius Bishop of that City, dis∣suaded him with these words: Thou doest well in aspiring to greater perfection: but thou knowest that without fayth it is impos∣sible to please God, and that a perfidious dissention hath separated those Countreyes into which thou art trauelling, from the commu∣nion of blessed Peter: wherfore, Sonne, returne home, least by seeking a more perfect life, thou runne hazard of loosing the true fayth. By which it is euident that the Roman Church was then held to be the Catholike Church; and that all such as dissented from her Doctrine, were out of the true fayth, and incapa∣ble of Saluation. So teacheth S. Leo, the first Pope of that name, for his admirable learning, wisdome, and sanctity surnamed The Great, who writing to the Bishops of Vien∣ne, sayth;(d) Christ from the See of Peter, as from a certaine

Head, powreth his gifts vpon the whole body of his Church, to the end that whosoeuer should be so bold, as to depart from the solidity of that See, might know himself to be no way partaker of the diuine mysteries. And(e) that, whosoeuer goeth about to diminish the power of the Bishop of Rome, endeauoreth with most impious pre∣sumption to vi••late the most sacred strength of the Rock (Peter) fra∣med by the hand of God. And speaking against Hilary Bishop of Arles, and all such as are refractary and disobedient to the Successors of Peter, and in them to Peter himselfe, he(f) addeth: To whom whosoeuer thinketh the primacy to be denied, can no way diminish their authority, but puffed vp with the spirit of pride, plungeth himselfe headlong into hell. And(g) that he who dare oppose the Roman Church built by the voyce of our Sauiour vpon the most blessed Peter Prince of the Apostles, as vpon a rock is either Antichrist, or a Diuel. All these sayings of so learned a Doctor, and so great a Saint, I wish the Protestant reader duly to con∣sider.

So teacheth the holy Councell of Chalcedon(h) affir∣ming Peter the Apostle to be the rock and head of the Catholike Church, and foundation of the true Fayth. From whence it fol∣loweth, that whosoeuer buildeth not vpon the foundation of Peters See, is not in the Catholike Church, nor in the true fayth, without which no man can be saued.

So teacheth S. Gregory the Great, who writing to Boni∣facius,(i) sayth: I admonish you that whiles you haue tyme of lyfe remayning, your soule be not found diuided from the Church of bles∣sed Peter, to whome the keyes of the kingdome of Heauen were com∣mitted▪ and the power of binding and losing giuen, lest his fauour be contemned here, he there exclude you from the entrance into lyfe.

So teacheth S. I sidore, a learned Doctor and Archbishop of Seuill,(k) saying; that albeit the Episcopall dignity and power descend from S. Peter to all Catholike Bishops, yet especially and by a fingular priuiledge it remayneth for euer to the Bishop of Rome, as to a Head higher then the rest of the members: whosoeuer therfore (sayth he) yelds not obedience reuerently to him is separated from the head, and makes himself guilty of the schisme of the Acephalists, that is of certain heretikes, who acknowledged no one particular Head. And he addes, that the Church belieues this as the

Creed of S. Athanasius, and as an article of fayth: and that whosoeuer belieues it not cannot be saued. So teacheth S. Maximus Martyr the greatest Diuine of his age, & that writ learnedly against the Monothelites, pestilent Heretikes, that held but one will and operation in Christ, and were anathematized in the sixth generall Councell. He among other Elogies of the Roman Church hath(l) this: All the bounds of the earth, and whosoeuer in any place of the world, do con∣fesse Christ our Lord with a pure hart, and Orthodox fayth, looke v∣pon the most holy Roman Church and her confession and fayth atten∣tiuely, as vpon a Sunne of euerlasting light, receauing from her the shining light of spirituall, and holy Doctrines &c. For from the first comming of the Word Incarnate all the Churches of Christians throughout the world haue had from her their beginning, their only and surest foundation, against which the gates of hell shall no way preuaile, according to the promise of our Sauiour himself, that she shold haue the Keyes of Orthodoxall fayth and Confession, and open to them that religiously come to the same Roman Church, seeking true reall and only piety; and contrariwise shut and stop euery here∣ticall mouth that speaks iniquity against heauen.

So teacheth S. Aldelmus an ancient Bishop of the Scots, whom Venerable Bede highly commendeth for his elo∣quence, for his great knowledge of humane literature, of Scripture, and Ecclesiasticall rites. Among other his works which Bede reckoneth, he writ an excellent booke against the error of the Britans, who at that tyme differed from the Roman Church in the celebration of Easter. And of the same subiect he writ an epistle to Geruntius, in which he sheweth, the Britans by reason of that their separation from the Roman Church, to be in error.(m) If (sayth he) the keyes of the heauenly kingdome were by Christ giuen to Peter, of whom the Poet sayth: He is the Porter of heauen, that opens the gate to the stars, who is he that despising the principall statutes of that Church, and condemning the Doctrine which she commands to be ob∣serued, can enter into the gate of heauenly paradise? And if Peter by a happy lot, and a peculiar priuiledge, deserued to receyue the power & monarchy of binding both in heauen and earth, who refusing to ob∣serue the Roman rite of Easter, can thinke that he is not rather to be

straitly tied with in soluble bonds, then any way to be absolued? And the same he further proueth out of the priuiledge of not er∣ring, granted to the Roman Church, when Christ promi∣sed to build his Church vpon Peter as vpon an impregna∣ble rock.

So teacheth Venerable Bede,(n) saying: Therfore the blessed Peter confessing Christ with true fayth, and following him with true loue, receaued specially the keyes of the kingdome of hea∣uen, and the soueraignty of iudiciall power, that all the faythfull throughout the world might vnderstand, that whosoeuer do any way separate themselues from the Vnity of his fayth and society, can nei∣ther be losed from the bonds of their sins, nor come within the gate of the heauenly kingdome. And speaking of a conference held betwene Colmannus an Abbot, and Wilfridus a learned Priest concerning the celebration of Easter, Colmannus defending the Iewish rite, and Wilfridus the custome of the Roman Church, Wilfridus said:(o) If you disdaine to follow the decrees of the See Apostolike, yea and of the vniuersall Church, they being confirmed by the holy Scriptures, without all doubt you sinne: for be it, that your Columba was a holy man, and of Christ, & likewise your Fathers; yet is their smal number in a corner of a re∣mote Iland to be preferred before the vniuersall Church of Christ? And hauing in proofe of the Authority of the Roman Church alleaged the words of Christ, promising to build his Church vpon Peter, and to giue him the keyes of the kingdome of Heauen, Of win king that was present at the conference demanded of the disputants, whether both of them agreed in this, that those words of our Sauiour were principally spoken to Peter, and whether the keyes of the kingdome of heauen were giuen to him? And they answe∣ring Yes; the king(p) concluded: And I say to you that because Peter is that porter, I will not gainsay him; but so far forth as I know, and am able, I desire to obey his ordinances in all things, least peraduenture if I coming to the gates of the kingdome of heauen, there be none to open vnto me, he being offended with me, that is knowne to keep the keyes.

So teacheth Aponius in his learned Commentary vpon the Canticles(q) saying: It is manifest to all the earth, where the

pasture of holsome doctrine was reuealed to Peter: to wit, when Christ asking he answered; Thou art Christ the sonne of the liuing God &c. These pastures the Iew sees not, nor the Gentill nor yet any heretike whatsoeuer: for they follow not that Pastor, whom Christ the Prince of Pastors hath left as his Vicar in the world.

So teacheth Theodorus Studites a holy Abbot and very famous for his learning, and constancy in maintayning the Catholike fayth against heretikes, who with diuers Regulars his Collegues writing to Paschalis Pope, among other titles calls him, The(r) chief Priest of Priests, Pastor of the sheep of Christ, Porter of the kingdome of heauen, and Rock of the fayth, vpon whom the Catholike Church is built. And the Roman Church, he(s) calles? The supreme throne in which Christ hath placed the keyes of fayth, against whom the gates of hell, which are the nouthes of heretikes, haue neuer preuailed, nor shall euer preuaile; the fountaine of Orthodoxall truth, the quiet hauen of the Vniuersall Church against all hereticall stormes; the chosen Citty of refuge for saluation. And els where speaking of the Heretikes of his tyme, he(t) sayth: I protest here before God and man, they are diuided from the body of Christ, and the supreme See, in which Christ hath deposited the keyes of fayth, against which the gates of hell, that is to say the vnbrideled mouths of heretikes haue neuer preuailed nor shall preuaile euen to the end of the world, according to the promise of our Lord, which cannot fayle. And(u) againe: So great is the fayth of the Romans, that there is seene to be the impregnable rock of fayth founded according to the promise of our Lord. These two la∣ter testimonies are set downe and highly commended by that learned Patriarke of Constantinople Gennadius Scholarius, who addeth to them this verdict of his(x) owne: If that diuine See belieue not aright, Christ lyes, when he sayth; Heauen and earth shall passe, but my words shall not passe; for in these words he promised his Church to be with her, and that the gates of hell shall not preuaile against her.

So teacheth Rabanus, that learned Bishop of Mentz:(y) Therfore Peter specially receaued the keyes of the kingdom of heauen and the Soueraignty of iudiciall power, that all the faythfull through∣out the world might vnderstand, that whosoeuer in any sorte sepa∣rate themselues from the vnity of his fayth and society, can neither be

absolued from the bonds of their sins, nor enter into the gate of the kingdome of heauen. And the same power of the Roman Church to shut the gates of heauen against all those, that diuide themselues from her communion, he expresseth a∣gaine in a Poeme which he writ in prayse of the holy Crosse, to Gregory the fourth of that name.

The same teacheth Petrus(z) Damiani a Bishop of excel∣lent learning and of a most holy and austere lyfe, that liued six hundred yeares since, and was sent by Nicolas the se∣cond (together with S. Anselme Bishop of Luca) to Milan to extinguish the heresies of the Simonians, and Nicolaits, wherwith diuers clergy men of that Citty being infected, to the end they might auoyd the correction and censure of the Roman Church, pretended, that the Church of Ambrose was free, and not subiect to the lawes of the Pope of Rome: for the cōfutation of which error Petrus Damiani made a learned oration, in which he prooued effectually the supreme au∣thority granted by Christ to the Roman Church aboue all Churches, and that whosoeuer denies her authority, is an heretike. And this his Oration tooke so good effect, that those licentious Clergymen abandoning their heresy, sub∣mitted themselues to the Roman Church, with promise neuer to depart againe from her Communion.

So teacheth S. Bernard, who(a) writing against Schis∣matikes giueth this rule to distinguish between them and Catholiks: Those that are of God, are vnited willingly to Innocen∣tius (the true Pope): And he that stands out against him, either belongs to Antichrist, or is Antichrist himself.

To omit the like testimonies of many other holy and learned Doctors, so writeth our famous Arch-bishop of Canterbury(b) Lanfrancus, that liued almost six hundred yeares since, deliuering his owne and their Verdicts in these words, worthy to be noted: The Blessed Doctors, if not in the same words, yet in the same sense haue vnanimously taught in ma∣ny places, that euery man which dissenteth from the Roman and vni∣uersall Church in Doctrine of fayth, is an heretike.

If therfore the Blessed Doctors, those (I say) whom Protestants with vs acknowledge to haue liued and died

in the true sayth, and to haue bene members of the Catho∣like Church, and lights of the world, haue all agreed in this; and these be their expresse Tenents, faithfully deliuered in their owne words, that whosoeuer is out of the Roman Church, is to beheld as an Heretike of peruerse iudgment, or as a Schisma∣tike, and self-liking presumptuous man: That he which standeth out against the See of Rome, neither is in the Church, nor holds the true fayth: That vpon necessity of saluation we ought to remayne as mem∣bers in our Head the Apostolicall throne of the Bishop of Rome: That if we imitate Christ, we are (as his sheepe) to heare his voyce, remay∣ning in the Church of Peter: That he who opposeth the Chayre of Pe∣ter, is a Schismatike, and a sinner: That he agrees not with the Ca∣tholike Church: That he is a prophane person: That he gathereth not, but scattereth: That he is not of Christ, but of Antichrist: That he shall perish at the comming of the floud: That he perisheth for thirst: That a perfidious dissension hath separated him from the Communion of S. Peter: That he is an Heretike, and Antichrist: That he can no way be partaker of the diuine mysteries: That he is either Antichrist, or a Diuell: That in the next world he shall haue the entrance of lyfe shut vnto him: That he is guilty of the heresy of the Acephalists: That he gainsayth S. Peter, the Porter of Heauen: That he cannot be ad∣mitted into the gate of heauenly paradise: That he is an Heretike, speaking iniquity against Heauen: That he cannot be loosed from the bonds of his sinnes: That he either belongs to Antichrist or is Anti∣christ himself. These be the very Tenents of the most famous Doctors, and Saints of God: These (M. Doctor) the cen∣sures which not I, but they inflict on your Doctrine. And now I desire to know with what conscience you taxe this their and our doctrine as false, pernicious, impious, Schismati∣call, Hereticall, scandalous, damnable, blasphemous, sacrilegious, An∣tichristian &c. Or with what title you goe about to defend your owne departure from the Roman Church, and to persuade others, that being out of her, they are in state of saluation? If you answer, that you haue departed from the (now) Roman Church, because she hath departed from the true fayth, which the Roman Church anciently pro∣fessed, that's an excuse common to all heretikes, and can no more iustify you, then it could the Pelagians, the Donatists,

or other ancient Heretikes, who would neuer haue depar∣ted from the Roman Church, but vpon pretence that she had fallen from the true fayth. And moreouer it is absolu∣tely false: for as the Fathers censure, & condemne all that are out of the Roman Church, as incapable of saluation, so shall you heare them(c) constantly affirme, and prooue, that it is as impossible for the Roman Church to fall from that fayth, which she once receiued from the blessed Apo∣stles Peter and Paul, as it is for the word of Christ to fayle, or for Christ himself to be a lyer.

In profe of this truth, I might yet further insist by other most forcible arguments: but partly not to detayne the reader, and partly because diuers of them shall be touched in the current of this Apology, I will immediatly passe to the examination of your Grand imposture, first in generall, & then in particular.

Notes

• (a)

  1. Tim. 3.15.
• (b)

  Math. 18.17.
• (c)

  S. Aug. de Symb. l. 4. c. 10.
• (d)

  Ephes. 5.23.
• (e)

  Ep. 50. ad 〈◊〉〈◊〉.
• (f)

  Math. 20.1. & seqq.
• (g)

  S. Hiero. ep. 57 S. Gau∣dent tract. 2. de lect. E∣uang.
• (h)

  Lactant. 4 diuin iu∣stit. ••. vlt. Orig. hom 15. in Math. Theod in c. 2.2. ad Thessal.
• (i)

  Cant. 4.12.13.15.
• (k)

  2. Reg 7.12 1 Para∣lip. 17.11. Psal 44.7. Luc. 1.33 Co∣los••. 1.13.
• (l)

  Eb. 152. ad popul. fact. Donas. & cont. ep Par∣men l. 2. c. 3.
• (m)

  Serm. su∣per gestis cum Emerito post med.
• (n)

  Pag. 5.182.419.
• (o)

  Pag. 336.
• (p)

  Pag 95.
• (q)

  Pag 127.
• (r)

  Pag 91.
• (s)

  Pag 99.
• (t)

  Pag. 336.
• (u)

  Pag. 387.
• (x)

  Math. 5.15.
• (y)

  Ephef. 4.14.
• (z)

  Euseb. l. 4. histor. c. 14.
• (a)

  In Apo∣log. 2. Atha∣••asij.
• (b)

  Cont. ep. Fund. c 4.
• (c)

  Epist. 1.
• (d)

  Cateches. 18.
• (e)

  De percato orig. l. 2. c. 17.
• (d)

  Cap. 2.36.
• (*)

  L. 4. ep. 8.
• (*)

  Cont. Marcio. l. 4. c. 4.
• (a)

  L. 4. ep. 2.
• (b)

  Ibid.
• (c)

  L. 4. ep. 8.
• (d)

  Ep. 46.
• (e)

  Apud Eu∣seb. l. 6. hist. c. 35.
• (f)

  De obitu fratris Saty∣ri.
• (g)

  L. 1. cont. Iulia. Pelag. c. 2.
• (h)

  Cont. Iu∣lian. Pelag. l. 1. c. 2.
• (i)

  Apol. aduers. Ruf∣fin. l. 1.
• (k)

  In Synod. Ephes. to. 5. c. 10.
• (l)

  In vita Chrysostomi.
• (m)

  In Ana∣stas.
• (n)

  Epist. ad Hormisd.
• (o)

  Ep. ad A∣gapet. apud Bin. to. 2. pag. 417.420.
• (p)

  Ep. 157.
• (q)

  In vita Aug. c. 18.
• (r)

  In decret. de Scriptor. apocryph.
• (s)

  L. de pro∣miss. & prae∣dict. Dei part. 4. c. 5
• (t)

  Extat in Bibliotheca Patr. edit. Colon. to. 6. part. 1. pag. 152.
• (u)

  L. 1. epist. 30.
• (x)

  Act. 1. apud Bin. to. 3.881.913. & Can. pag. 199.
• (y)

  L. 3. hist. Angl. c. 29.
• (z)

  L. 2. de per∣secut. Vandal.
• (a)

  Ibid.
• (b)

  Apud Baron, amo 471.
• (c)

  De glor. Mars. c. 25.
• (d)

  Ibid. c. 361
• (e)

  Ibid. c. 79.
• (f)

  Hoc cap. sect. 1.
• (g)

  Hoc cap. sect. 3.
• (h)

  L. 3. c. 3.
• (i)

  Ibid.
• (k)

  L. 4. c. 43.
• (l)

  De praes∣crip.
• (m)

  L. 5. hist. c. 6.
• (n)

  Haeres. 27.
• (o)

  Dial. cont. Lucifer.
• (p)

  Lib. 2. cont. Parm.
• (q)

  Ep. 165. & Psal con∣tra part, Do∣nati.
• (r)

  Psal. con∣tra part. Do∣nati.
• (s)

  L. 1. ep. 8.
• (t)

  L. 4. ep. ••.
• (u)

  L. 4. ep. 8.
• (x)

  L. 1. ep. 3.
• (y)

  L. de v∣nit. Ecclesiae.
• (z)

  Ep. 2.
• (a)

  L. 2. cont. part. Parmen.
• (b)

  Ibid.
• (c)

  De obitu Satyri.
• (d)

  L. 10. ep. 81.
• (e)

  Epist. 8.
• (f)

  Ep. 57.
• (g)

  Ep. 69. per Sabin. Diac.
• (h)

  In ep. ad Orientales apud S. Tho. in Opuse. 1. prope fin.
• (i)

  Ibid.
• (k)

  L. eont. epist. Funda. c. 4.
• (l)

  Epist. 165.
• (m)

  Psal. con∣tra part. Do∣nati.
• (n)

  Ep. 162.
• (o)

  Cap. 18.
• (p)

  Math. 16.
• (q)

  Apud S. Thom. in Ca∣ten. ad cap. 16. Math.
• (r)

  Apud S. Thom. Opusc. 1.
• (s)

  Ibid.
• (t)

  Epist. ad Eutych.
• (u)

  L. de pro∣miss. & pro∣dict. Dei part. 4. c. 5.
• (x)

  In psal. 106.
• (y)

  Praefat. instruct. Comment. in Psalterium.
• (z)

  In ep. ad Orientales.
• (a)

  In ep ad Hormisd.
• (b)

  L. de in∣carnat. & grat c. 11.
• (c)

  Vita S. Fulgent. c 11. Extat in Bi∣blioth. Pat. Edit. Colon. tom. 6.
• (d)

  Epist. 89.
• (e)

  Ibid.
• (f)

  Ibid.
• (g)

  Epist. 75.
• (h)

  Act. 3.
• (i)

  L. 3. ep. 41.
• (k)

  Ep. vltima ad Eugenium Episcop. To∣letanum.
• (l)

  Epist. ad Marinum Diac.
• (m)

  Epist. ad Gerunt.
• (n)

  Homil. in die Apost. Petri & Pau∣li.
• (o)

  Beda in histor. gent. Ang. l. 3. c. 25.
• (p)

  Ibid.
• (q)

  In Cant. lib. 2.
• (r)

  Ep, ad Paschalem Papam.
• (s)

  Ibid.
• (t)

  Ep. ad Naucrat.
• (u)

  In opere de cultu imag.
• (x)

  In defens. Concil. Flo∣rent. c. 5. sect. 17.
• (y)

  Apud S. Thom. in Ca∣tena ad c. 16. Matth.
• (z)

  Baron. anno 105••.
• (a)

  In ep. ad Innocent. 2.
• (b)

  De Eu∣charist. conc. Boreng.
• (c)

  Chap. 12. sect. 1. & 2.