The first degree , Secret Pride .

HERESIES are in number diuers , deuided by nations , but much more by manners , rites , and errours amongst themselues : Yet all are sisters ( saith S Augustin ) borne of the self same mother Pride . To which purpose saith S. Gregory , Pride is the seat of Heretickes , for were they not first puffed vp in their owne conceipt they would neuer fall into strife of peruerse opinions . This also , Antony , was the beginning of al your mischiefe long agoe : through a certaine secret Pride you coueted to shew your selfe wise , and zealous , for the vnion of all Churches aboue all other Catholikes , vnder which pretensed zeale , you now at last leaue the Church . Which pride of yours you discouer in your 9. page in these words : I euer cherished in me ( say you ) from my first entrance into holy orders , a kind of innated desire , I had to see the vnion of all the Churches of Christ . I could neuer brooke this separation of the West from the East , in matters of faith , nor of the South from the Northerne parts . I was very anxious to vnderstand the cause of so many and so great schismes , and to spie out , if there could be any way thought vpon to reduce all the Churches of Christ to the true ancient vnion . Yea I did burne with desire to behould it , and I was vexed with inward grief for so many dissentions , which strangely tormented me .

2. If you perceaue not the pride that lurketh in these your thoughts , I will stirre them vp further . I let that passe where you call the Grecian Schisme , a Separation of the West from the East , when rather you should haue termed it the separation of the East from the West ; for we left not the Grecians , but they departed from vs . We Latines are not the Church which departed , but that from which departure was made . What principle of faith euer was common with vs and the Grecians , which we haue forsaken ? They after they had nine times in nine general Councels ( peace & vnion concluded ) subscribed to the Roman Supremacy , so often againe with the note of leuity reuolted . With no lesse apparant falshood you call the Lutheran defection , a separation of the South from the North , as if the South ( that is Rome & Italy ) had deuided it selfe from the North , abiding still in the faith of their auncestours . It is not so : for what is more knowne then at such time as Luther , Zuinglius , and Caluin , and the first Nouellistes beganne to preach , that the North was Catholike , and imbraced the Roman doctrine , which now they abhor ? The Roman Church made no diuision , but suffereth diursiōs made against her The North falling away into new opinions , Rome still remayned immoueable in the faith which before she imbraced ; nor did the hauen leaue the barke , but the barke the hauen . But against these your conceits , I proceed no further , because perhaps they are not so much signes of secret Pride , wherwith you were then taynted , as of newer errours wherwith now you are blinded .

3. I come to your Pride . Was it not a part of passing great arrogancy , that you being but newly , and scarcely yet admitted to holy Orders , would take vpon you to be the Iudge of the whole Church ? That you would cite before your Tribunall , as guilty of Schisme , as well the Latin Church , as the Greeke , no lesse the Roman ( whereof you were a member ) then the Lutheran ? I would ( say you ) faine haue knowne the cause of the diuision , and Schismes of all Churches , and find out some meanes to bring them vnto the true , & ancient vnity . A great piece of worke , Antony , and hardly to be dispacht in a generall Councell of the Church ; much lesse are the shoulders of a puny Clergy man , as you were then , able to sustaine the burthen thereof . But what necessity was it for you , to intrude your selfe into the search of this cause ? Generall Councells had already heard this controuersie of schisms , they had before hand condemned both Greeks and Lutherans ; Cyprian . l. 4. Epist. 6. they had concluded with Cyprian , That Schismes , & Heresies do , and haue euer sprunge vp from no other cause then this , that the Bishop which is one , and gouernes the Church , by the proud presumption of some , is set at naught ; and the man by Gods ordinance honoured , by most vnworthy men is adiudged : nor that there is any other way of vnion , and of extinguishing heresies , then that they returne to the fountaine of vnity , and imbrace that Catholike proofe , a short an easie way of belief , conteyning the Epitome of truth , which our Lord appoynted , Matth. 16. when he spake to Peter : Thou art Peter , and vpon this Rock will I build my Church . That he that forsaketh Peters Chaire , whereupon the Church is founded , cannot be of the Church . This is the only cause of Schisme , this the only way to vnity , this the definition of the Fathers , and of the Church . This , you being then a Iesuite and a Clergy man , could not be ignorant of , nor doubt of being a Catholike ( if you were so indeed ; ) why therefore did not this iudgment of the Church quiet you ? Why did you vexe your selfe in the search of another cause of Schismes , and another way of vnion .

3. Certainly you then beganne to breed that which you haue now at last brought forth , or at least you leaue the Church , to the end you may bring it forth , which is a certaine strange , and wonderfull deuice to vnite all the Churches in one , whereby all Christian societyes ( although differing in Religion among themselues , & from Peters Seate ) are thrust vp into one Body of a Church , without any vniuersal Head or Prince to gouerne them . This is the speciall new doctrine you come to preach , this the great supposed light , wherein you now exult , a glimps wherof Sathan transfiguring himselfe into an Angell of light , long ago presented vnto you . And what was this else but to make your selfe wiser then all Catholikes besides ? then Councells , Fathers , and the vniuersall Church ? yea which is more , wiser then Christ himselfe , who when he saw that the peace of his Church could not otherwise stand without a Gouernour , Leo ep. 84. he made Peter the chiefe of his Apostles , That in fellow-ship of honour , there might be a certaine difference of power : Hier. cont. Iouin . and that by appointing a head , the occasion of schisme might be vtterly taken away .

4. If ( as you would make vs belieue ) you had byn inflamed with the true zeale of soules , you would neuer haue so anxiously searched into new causes of schismes , but rather haue laboured to remoue those which are now already discouered by Fathers , and Councells , pestering the world to the ruine of many . You would not haue byn so prodigall of your vaine and proud teares for the Christian Churches , and for the Roman it self with the rest , whose child you were ; but rather taking compassion of nations wandring from the Roman Church you would haue studied to reduce them to the head-spring of vnity , by word , example , writing , labours , perills , and lastly with your life laid downe in pawne for testimony therof . This had beene the part of a wise man , of one burning in Charity , of a Iesuite . But whilest your fellowes the Iesuites , with other Preachers of the Faith , sweat out their bloud for the vnion of Churches , and the vtter racing of schisme , you , forsooth , burning with zeale , innated not infused , humane not diuine , at home in your idle and imaginary trauelles , discouer new found wayes of conuersions , such as were neuer trod on by any foote before . Thus you vanished away in your owne cogitations : whilst you toyled your selfe in seeking out new and vnused wayes , you lost the auncient and ready way : whilest in the Catholike way , with the foote of pride you stroue to go beyond the rest , from the Catholike truth were you cast away , & could not stand .

The second degree , Secret Infidelity .

FOR whiles you sit in your throne vmpiere of Churches , you begin your selfe to stagger in the Catholike faith : that you might at last become an Apostata , it was needfull , that you should first doubt of your faith , that so the saying of Hilary might stand for good . Hilar. l. 6. de Trin. Well may heresy tempt an vnperfect man , but it cannot supplant the perfect . Cyprian saith : Let no man thinke , Cyprian . de vnit . Eccles. ca. 7. that good men can departe from the Church ; The wind blowes not away the Corne , nor doth the tempest ouerthrow the Tree that is well rooted in the ground ; The slighter chaffe is carried away with the winde ; the weaker trees by force of stormes are ouerthrowne . These are those whom the Apostle Iohn noteth , Ioan. 2. cap. 19. saying . They went out from vs , but they were not of vs : For had they beene of vs , they would no doubt haue stayed with vs . It is so indeed ( Antony ) you were none of ours , euen when you seemed most to be ours ; you were euer of a doubtfull Faith , and of a wit propense to heresy : This , those that know you , testify ; this you seeme not to deny of your selfe , and this will I demonstrate with a double argument out of your owne speaches .

6. First in your eight page you write , that continually you felt temptations ( which now you terme sparckles of the inward spirit ) about certaine supposed doctrines of the Roman faith , wherwith ( say you ) I could neuer rest satisfied , nor free my selfe wholy from a vehement suspition , which euer held me perplexed , as I grew more auncient in the studies of sacred diuinity . What those temptations were , and against what articles of the Roman faith , you set not downe : you leaue it to our choyce , to thinke that you allways had a doubt of the mysteries of the most holy Trinity , of the Incarnation , and the Eucharist , with others ; for these also are the articles of the proper Roman faith , which it constantly manteynes against the old heretikes , and many of the reformed ( or deformed rather ) of this vpstart Ghospell . Nor can you say , that you signified your temptations only , but gaue no assent or consent thereunto . For this is confuted out of that which you write in the same pag. 8. I haue truly alwaies thought it ( say you ) a matter not voyde of suspition ( as reason teacheth ) that the bookes contrary to the Roman doctrine , should be barred from the students , and from those that are well affected to the Catholike faith . You plainly confesse by this , that you had not only a motion of doubt against faith , but an assent also : nor were you tempted only , but you assented likewise to that which the temptation suggested , ( to wit ) that the Roman faith was , if not false , at least wise not free from suspition of falshood .

7. From hence is deriued the second Argument of your secret Infidelity . You say that you euer haue suspected the Roman Church , because she layeth those bookes out of sight which are any waies contrary to her doctrine . And by and by you explicate more cleerely your suspition ( to wit : ) That something there was no doubt in the bookes of heretikes , which the Roman doctrine was not able to conuince . I take you at your word , that you alwaies suspected the Protestants doctrine to be sounder then the Catholikes . What may be deduced from this ? Euen this , that you were neuer a Catholike indeed , neuer truly indued with the Roman Faith . For he that beleeues like a Catholike and a Christian , this thing of all other first and chiefly he belieues , that nothing may be found surer or holier then his faith . And this persuasion if it be vnsteddy and wauering , is no Faith , nor the substance of thinges hoped for , nor the firme and immoueable ground of saluation . Tertul. praesc . ca. 8. When we beleeue ( saith Tertullian ) we desire to belieue no more , for this thing we first of all belieue , that there is not ought else to be belieued . And againe , Ibidem c. 11 No man seekes for that which he hath not lost , or neuer had . If you belieue the things that you ought to belieue , and yet imagine something else to be sought for , then surely you hope , that there is something else to be found ; which you would neuer do , but because either you did not belieue that which you seemed to belieue , or else now you haue left to belieue . Thus leauing your Faith you are found a denyer . Thus Tertullian . Who seemes ( Antony ) to speake to you , your conscience he conuents : you say that , with reason you haue alwaies esteemed the Roman doctrine to be touched with suspition of infirmity . Is this you speake , true or false ? If false , who hath so bewitched you to giue the lye to your owne selfe ? how is it likely that you will speake well of the Pope whome you hate , that spare not your owne selfe ? he that is not good to himselfe , to whome will he be good ? If true , how were you euer a Catholike , and a Roman Catholike , that haue alwaies iudged the Roman doctrine ( if not openly false ) yet lying open to suspitions of falshood , and no way secure ?

8. Since then you confesse your Faith to haue been euer so sickly and feeble , we trouble not our selues with the searching out of those decrees and mysteries of the Roman Faith wherof you doubted : But in reward of your ingenuous confession , we do of our owne accord vouchsafe you the graunt of your suite , which you so painefully endeauour in this writing to obtayne of vs . For you desire , that your departure may breed no admiration in vs ; Your suite ( Antony ) is reasonable , and not amisse for vs . For it is the part of a Christian rather to eschewe heresies , whereof Christ foretold vs , Matth. 24.19 . Act 20. then to wonder at them : not to wonder I say , though the starres should fall from heauen , or that , from among Bishops whome Christ hath placed to gouerne his Church purchased by his bloud , there should arise men lying , and speaking peruersly : Wonderers ( as Tertullian saith ) by the fall of certaine persons which were held for learned , or holy men , are edified to their owne destruction : They vnderstand not that we ought to receaue Doctours with the Church , and not with Doctours forsake the Church , nor to esteeme the Faith , for the persons that imbrace it , but the persons for the Faith they imbrace . But as for you ( Antony ) why should we wonder at your fall , seeing you confesse , that you were neuer stable . Cypr. epist. 52. ad Anton . Graue men ( saith S. Cyprian ) and such as are once well & soundly founded on the rock , are not shaken with wind or stormes , much lesse remoued with a sil●y blast . It were a wonder indeed if such men so grounded in the faith should fal : but you that neuer stood fast vpon the Rock , against which the proud gats of hel cannot preuaile , Aug. cont. part . Donat. you that alwaies had the sayles of you high mind spread to the winds of nouelty , you that continually suspected the infallible doctrines of the Roman Church for feeble , you being so doubtfull , and vncertaine ; no meruayle if at last , tossed with diuers fancies , as it were with certaine blastes of windes rushing vpon you , you were beaten from your first purpose . The Faith that in your selfe already was false , could not long retayne the semblance of standing .

The third degree , Suspicious Lightnes , and Inconstancy .

BVT now if we do looke into the causes of these your doubts , such causes especially which you commit to writing , straight appeareth your suspicious Leuitie , readily carried away with euery blast . You obiect forsooth errours , abuses , and innumerable nouelties to the Roman Church , but they are but words only : For in particuler you do not so much as name them , much lesse proue them . Namely and especially you vrge two incitements of your change , two things that scandalized you in the Catholike Church , which we will now examine , and lay open the vanity you discouer therein . The first in your 8. page , you set downe in these words . That which made me more doubtfull , was the exact and rigorous diligence vsed both at Rome , and in my owne Countrey ; Wherby a most vigilant heed is taken , that no books contrary to the Roman doct●i●e , be handled or read of any : good reason I thought there was , that the vulgar sort should be forbidden them : But that students , and those very well affected to the Catholike faith , and well knowne to be sound in doctrine , should wholy be depriued of them , I haue euer thought it a matter of suspition . And in hiding , suppressing , and destroying of such books , so much industry is had , that for this cause only a man may well suspect , that there is something in them , which our doctrine is not able to conuince . Two things you say ; first that you haue always had the Roman Church in suspition , because she prohibits the aduersaries books . The other is , that for this very cause her doctrine may wel be called in question By the first you bewray the instability of your mind , but in the second your impiety also .

10. For the first then , what a lightnes & inconstancy is it , vpon so vaine a suspition to renounce the Church , especially that Church that hath bred you to Christ ? In whose lap ( to vse S. Augustins words ) many iust respects should haue held you : Aug. cont. Epist. rundam . cup. 3. ( to witt ) the consent of people and notions , the authority which was first bred by miracles , nursed by hope , brought vp by charity , founded in antiquity . The succession of Priests , euen from the seate of Peter the Apostle , to whome our Lord after his resurrection committed his flock , vnto this present Bishoprick . Lastly the name Catholike ; which not without cause this Church only , amongst so many heresies , hitherto hath enioyed . But ( say you ) she smothers , oppresseth , and destroyeth the aduersaries books by all meanes possible : she do●h so indeed ; like a mother she wisely , and piously tenders the good of her children ; like a shep-heard she lookes carefully to her flocke ; as the seruant of seruants , Whome our Lord hath placed ouer his family , forbiddeth them to tast of poysoned meates , warily preuenting , least such deadly food should be brought into her house : what fault is there in all this ? This is no diffidence , but prouidence , nor is the weaknes of her doctrine , which is diuine , the cause of her feares , but the frailty and inconstancy of mans mind : For experience sufficiently approues ( nor do you deny ) that which S. Aug. cont. Epist. Fund . Augustine affirmes : That there is no errour whatsoeuer , but may be so glossed , that it may easily steale in by a faire gate to the minds of the ignorant . And who sees not , if dangerous Bookes for the vse of the learned , should be freely brought into Countries that are not tainted with heresy , that scarce truly , or rather not scarcely can it be , but that they must light into the hands of the ruder sort , especially if they should be permitted in such a number , as you would haue ( that is to say ) to all Bishops and Deuines , Pag. 9. that haue fully ended their studies : Yea , and moreouer to Students and scholers also , to see whether their maisters truly alleadge the testimonies of heretikes . This were too great a multitude , and would make poyson ouer common . Wherfore the Catholike Church with great wisedome hath thought it more expedient that the learned , which may securely read such books , rather should want this vaine contentment of curiosity , or vnnecessary furtherance of learning , then that the vnlearned , by so common bringing in of such infectious merchandize , should be brought into manifest daunger of their saluation .

11. Neither truly as you suppose doth this daunger of drinking falshood , by perusall of hereticall books , belong to the common sort of men only , whome you tearme voyd of iudgment and discretion . I take it , you meane heardes-men , shepheards , craftes men , & such like : which kind of people , notwithstanding for the most part is safest of all , of they be not more by others example and authority , then by their owne reading peruerted . The daunger indeed threatens the vulgar sort , but the vulgar sort of the learned . In which number are found not a few rash & hoat spirits , men rather died then imbued with sacred learning , that seeme to themselues , and many times also to the people learned Catholikes , & constant , when rather they are like vnto men easily remouable from their faith , vnlearned , & apre to worship their owne fancies as diuine oracles . Wherfore no Catholike vnles some giddy fellow , voyd both of experience and reason , will mislike this Roman sollicitude , in prouiding so carefully , that books condemned be not read rashly and promiscuously , euen of those that are otherwise held learned , but with choyce , mature counsaile , and regard had to places , times , persons , and causes . And if there be any , that would read these books , not out of an impious leuity to find out perhaps some better faith , nor out of daungerous curiosity , by such reading to become more learned , but with a purpose to confute them ; the Catholike Church will neuer deny them faculty , if charity be their motiue , and they thought meet for the burthen . What is there heer done but with great counsaile and wisedome ? What practise , that the Church vsed not in auncient times ? Aboue 800. years ago more or lesse the seauenth Oecumenicall Synode , the second Nicene , Canon the ninth , decreed , that the bookes of the heretiks which they had condemned , should be conueyed to the Bishop of Constantinople his pallace , there to be laid vp amongst other hereticall bookes . You will say , that this Canon was directed only to the vulgar , not to the Deuines , & to Bishops much lesse . Hear what followes . But if there be any , that conceale these bookes , be he Bishop , or Priest , or Clergy man let him be deposed : and if he be a lay man , or a Monke , let him be anathematized . What can be more manifest ? Leo ep. 48. But Leo the Pope for learning & holines surnamed the Great , but much the greater by his office , with no lesse carefulnes , ordeyneth , that with all Priestly diligence , care be had , that no bookes of heretikes differing from godly sincerity be had of any , yea and that some of them , should he consumed by fire . Moreouer the fourth Councell of Carthage , or rather the fifth held in S. Augustines time , permitted not hereticall bookes to be read ; for Bishops curiosities , but restrained them to their limites of time , Can. 16. & necessity , Canon 16. ordeyning thus ; Bishops may read hereticall books according to the time , and necessity . Is not this practise then of the Roman Church , both ancient , pious , and full of wisedome ? What will not the reprobate catch at to their owne destruction , that are offended with so holsome a custome ? Aelian . lib. 4. cap. 16. The spider suckes poyson from flowers , the beetle being toucht with the breath of the purest Rose dieth ; yea that flower of flowers , by whose odour we breath life , to the Iewes was an odour of death to death . And you ( Antony ) are scandalized with the Churches piety in suppressing hereticall books ; her prudence in this practise strikes you blind ; her motherly care you calumniate ; you wrest the motiues of loue to causes of bitter hatred .

12. Now as this other saying of yours , that the Roman Church for so seuerely prohibiting the books of heretiks , may wel & iustly be called in question for her doctrine ; is not only in it self false , but in the sequele impious . For that which is said of a thing , hoc ipso , & per se , that is , as belonging to the thing of it self , & by it selfe , is spoken likewise of euery such thing , according to Philosophy , nor any man , that knowes what he saieth will deny it . Therfore that which agreeth to the Roman Church of it selfe , and meerly for this respect , that she prosecuteth her aduersaries books , must agree likewise to euery Church , that with like industry suppresseth her aduersaries bookes . If you do graunt but this once , then you must giue sentence against the ancient Church , and restore to life all those Heretikes , who with their bookes haue beene long since turned into ashes . For we haue already declared , with what diligence our Forefathers , and ancient Councels haue prohibited their aduersaries bookes : which care and solicitude Christians , and pious Princes haue imitated by their Edictes . Iustinian the Emperour , being in person at the fift generall Synod , by an Edict of his , which was read in the same Synode ( actione prima ) prohibited the writings of Seuerus an Heretike condemned by the Synod . In 5. Syno . gen. act. 1. Let not ( said he ) the writings of Seuerus remaine with any Christian , Et in nouel . Const. 42. but be had as prophane and odious by the Catholike Church , and let them which haue such bookes , Habetur in 5. generali Synodo collat. 5. burne them , vnles they will abide the perill thereof . With like seuerity Theodosius , and Valentinian Emperours ( both first of their names ) did prosecute Hereticall bookes in these words . Let no man presume to reade , possesse , or write such bookes , which withall diligence are to be searched for , & whersoeuer they be found to be burned in the publicke view of all men : but those that are discouered to haue kept such bookes , let them be sent to perpetuall banishment . Nicepho . l. 8. cap. 15. But of al others , the Emperour Constantine the Great set forth the sharpest Edict against the bookes of Arius , saying . Our will is , that if any writing of Arius be found , it be committed to the fire , that not only his wicked doctrine may perish , but that also there may remaine no monument thereof : yea and moreouer we enact , If any man be detected to conceale any booke of his , and not to burne it forthwith , that he be adiudged to die : For such a one being found guilty of the crime , shal presently be put to death . Behould how rigorous , how seuere was Constantine . What say you ( Antony ) to these decrees of Fathers and Princes ? Will you now suspect , that for as much as the writings of Arius , Nestorius , Eutiches , & Seuerus , were so roughly intreated , that there must needs be something in them , which the Christian doctrine could not conuince ? Be not so blasphemous I speake in a word : If you know not the seuerity of the ancient Church in prohibiting the bookes of heretiks , you are ignorant : If you know it , and would suspect thervpon , that those Heretiks arguments were stronger then the Catholiks , you are impious : If you molest the present Church standing in equal termes with the ancient , you are vniust .

13. But now the other incitement of your suspitions and doubtes is to be looked into , which then hapened when you first began , being a Bishop , to turne the Fathers . For before that time you had not so much as saluted them a farre of . For thus you declare the matter pag. 13. In the Theoriques I noted certaine sayings of the Fathers , in many thinges very repugnant to the common doctrine wherein I was trayned vp in the Schooles , and the same either passed ouer by my Maisters , or not faithfully alleadged , or not sufficiently , or else falsly explicated . Also the practise and forme of Ecclesiasticall discipline , and spirituall gouerment of our times , came to be very different from the ancient , and thence my new mentioned suspitions were not a little augmented . So you . But the holy Ghost saith truly of you and your fellowes , Prouer. 13. He that will part from his freind , seekes occasions . For euery where , euen in your old manuscriptes , did you hunt for calumnies , wherewith to charge the Church , which you had resolued to forsake . And yet after all your diligence vsed , with so great desire to find some shew of reason , the causes you haue found out be most slender , and such indeed , as would haue moued no honest or prudent man to leaue a priuate friend , much lesse the Catholike Church . You found the Fathers sayinges in many thinges very different from the common Schoole learning , either passed ouer by your Maisters , or not faithfully cited , or falsly explicated . First you say all these things , but neither are you able , or do you go about to proue them , and yet faine would you haue your departure allowed , euen by Catholikes . Shall your bare word be belieued against the Maisters of the Church ? Shall Catholikes themselues against the Catholike Church giue credit to you a fugitiue , an enemy ? It were impudency to craue this at their hands , and folly to hope for it But admit all you obiect were true ; how slieght is all you say ; how ridiculous , and making nothing at all for the mittigation of the crime of your Apostasy ? Your Maisters in the Schooles did explicate certaine places of the Fathers not so fully as they should , or else vnproperly : you perhaps were by their negligence brought into great straytes : were there not other men in the Catholike Church learned inough , to resolue your doubts , put case the Maister had not satisfied you ? Sometime they did not faithfully alleadge testimonies : how common and ordinary a thing is it for Scribes not to take well their Maisters words which they dictate in Schools , though also what Maisters deliuer in schooles be not so exact as writings that are prepared for the presse Some things he wholy left out . Surely a great fault . And are you so great a straunger in schoole matters , that know not this , that the Maisters cannot possibly in the compasse of foure yeares , to which the course of Diuinity is straytened , giue full and ample satisfaction to all the testimonies of Fathers , which are obiected against the Catholike doctrine by diuers Sectes ; of necessity many things are omitted which the Schollers afterward are to find out by their priuate industry . But there are certaine sayings of Fathers which are very opposite to the doctrine , that now is currant in the schooles . This spoken in so generall tearmes is true . What Catholike schoole man knowes it not ? Who euer denied it ? Nor do there want examples . The common consent of Deuines is , that those seauen days in which God accomplished the frame of the world , were true dayes indeed , distinguished by the heauens reuolution , and the rising and setting of the light : But who knows not , that S. Augustine is of a contrary mind ? The Schooles agree that the Angells were not created before the world ; yet Nazianzen the great Light of Greece , esteemes them elder then the world . I could alleadge many more , but to what end ? How do they serue to cloke your Apostasy ? Those Fathers sayings pretermitted , or not fully explicated by your Maisters , did they patronize your Sect ? You tell vs not what kind of Sect yours is : nor do you plainly say , that those Fathers sayings fauour you at all . Suppose you should say they make for you ; might we not iustly put you to your proofe ? Lastly supposing that were true which you say only , but prooue not , That the moderne practise in many things now a dayes is different from the discipline of the Church of old , what makes this for you ? Do you not see the times change , men with the times , with men customes ? It is the part of Ecclesiasticall wisedome to suite their Lawes & Statues with the circumstances of times and persons , to which purpose S. Augustine saith very well : The former Councells are bettered by the later . Therfore ( Antony ) you bring nothing that sound is , for you excuse ; what you bring are either bare words without proofe , or meere toyes & fopperies , by which , seing you are moued to sequester your self from the Catholike Church , you shew your selfe more fleeting then a feather . Get you hence therfore , since you will needs begon , and whilest you are going we will shout after you with that saying of Tertullian ; Let them fly away , as fast as they will , Tertull. praes. c. 3. chaffe as they are , of slender faith , blowne away with euery puffe of temptations , so much the cleaner wil be the heape of corne , that shal be stored vp in the floore of our Lord .