A SHORT AND PLAIN WAY TO THE FAITH AND CHURCH.  
COMPOSED Many Years since by that Eminent Divine Mr. RICHARD HUDLESTON of the English Congregation of the Order of St. Benedict. And now published for the common Good by his Nephew Mr. JO. HUDLESTON of the same Congregation.  
To which is Annexed his late Majesty King Charles the Second his Papers found in his Closet after his Decease.  
As also a Brief Account of what occurred on his Death-Bed in Regard to Religion.  
Permissu Superiorum.  
DUBLIN, Re-printed for William Weston, Bookseller in High street, 1688.   

Re-Imprimatur,  
22 Aprilis 1688. Patr. Clogherens.   

TO THE QUEEN DOWAGER.  
MADAM,  
IT is not only the Honor I have of being in your Majesties service ever since your first Accession to the Crown of these Realms, which gives Me the Boldness to lay this little Offering at your Royal Feet: But the Book itself brings along with it so many good qualities, which will Recommend it to your Majesties perusal, that I thought I could do no less. For it contains the most excellent subject, and that which lies nearest your Royal Heart, the doctrine of the Catholic Church: and this so clearly deduced, and evinced, that I dare say, it shines no where brighter except in your Majesties Life and Example. Ecclesiastical Writers only draw the Lines, while the Lives of good Christians lay on the colours: And tho' all the Glory of the Kings Daughter be from within, yet all the Beauty which charms the Eye, and renders the Church as Lovely, as she is Holy, is from without, in the Piety of her Children, especially of Queens; so that this Theory added to your Majesties Practic● mutually Illustrating each other, I am persuaded sufficient to convince the most obstinate of the reasonableness of our Service, on the one hand; and o● the other, to force this Confession from the mo●● prejudiced, that such an eminent, uninterrupte● course of Devotion and every good work, canno● be inspired or maintained, but by a Religion pure an● undefiled, and guiltless of all those Blemishes whic● the Ignorant and Malicious cast upon it. Wherefore, by presenting this Book to your Majesty, I do a Duty to Religion, and an Act of Justice to the learned Author, by setting his doctrine in the clearest Light. But your Majesty has a Title to it which is incommunicable, and which you will esteem the fairest Flower in your Crown; it being red, and approved and highly commended by his late Majesty of ever Blessed and Glorious Memory, and having laid the Foundation of that Conversion of his to the Catholic Church, of which your Majesty is so irrefragable a Witness, and which your Majesty would look upon as the happiest moment of your own Life as well as of His, had it not been so near his Last. But if this Consideration affords your Majesty the greatest subject of Comfort, the view of this Book will furnish You with as great an on● of Admiration; It calling to your Mind the secret workings of Gods Providence, which forgets not to be Merciful, even when we lye under the scourges of his Displeasure. This Book fell into the Kings hands when almost all other were armed against him: It was his faithful Companion, when all the World had deserted him, but shewed that God had not. At that very time when the Power of Darkness prevailed, and began to overspread three Kingdoms, Almighty God by the means of this Book made Light to shine out of Darkness, and began thus early to recomp●nce his Temporal Obscurity in his retirement at Moseley in Staffordshire, by Sowing in ●is Heart the Seeds of an indeficient Light, which through all the Opposition of the three Enemies of Mankind, by the unwearied hand of Providence wrought themselves at last into a perfect Day. And as that Providence made me an unworthy Instrument in preserving the person of my Sovereign,( which I mention, not to Arrogate any thing to myself, for I did no more than the Principles of my Religion, and Allegiance obliged me to) so it appointed me the Keeper of this Excellent Treatise, to which God gave such an Admirable Increase. And the same Reasons which made me keep it ever since as a great Treasure, have at length prevailed with me to make it public, that others may enrich themselves by it. After which Resolution taken, I did not long deliberate to whom I should make the first Tender of it, it being your Majesties in Right of the King: And as such I lay it with myself at your Sacred Feet, being  
MADAM, Your Majesties most Faithful most Humble and most Obedient Subject and Chaplain. JOHN HUDLESTON.   

The Publisher to the Reader.  
THO' this great in little Volume needs no other Recommendation than the bare Perusal, nor the Writer of it other Encomium than his bare Name to give credit to both; the Work itself ennobling the Author, and the Author the Work; yet to give each it's due weight, and let the Reader more clearly understand as well the Fruit by the three, as the three by the Fruit: Take here a short abstract first of the Authors Life, next of the Reasons or Motives of this present Publication. Concerning the first, please to know the Book was long since composed for the Medicinal Instruction of a private friend, by my Uncle Mr. Rich. Hudleston the Youngest Son of Andrew Hudleston of Farrington Hall in Lancashire. He was Born towards the end of the Reign of Queen Elizabeth; when he arrived to the Years of Maturity for Studies, he was sent to rheims in France, where he became an exquisite Proficient in Poetry and Rhetoric: from rheims he went to Rome, where he passed his Schools of Philosophy and Divinity with an improvement proportionable to his great Wit and Industry. These Studies completed, That he might effectually advance as well in Piety as Learning, he entered into a Religious State, and was professed at famous Mont-Cassine, the first Monastery founded by the Holy Patriarc St. Benedict in Italy. In this Holy Place he spent divers Years in Solitude, Prayer, Reading the Scriptures, Councils, Fathers, &c. In which Theory having attained an Eminent degree of Perfection, at length, thoroughly qualified for an apostolic Missioner he returned into England. Here like another St. Augustin endowed with an Evangelical Spirit he exerted his Talents in Preaching, Teaching, Disputing, and Reducing his strayed Country-men to the Sheep-fold of Christ: And it pleased the Divine Goodness to bless his endeavours, and second his Words with extraordinary success. In all as well public Debates, as private Conferences he still came off a Conqueror; insomuch that many chief Families as those of the Irelands, Watertons, Middletons, Traps's, Thimbelbyes, &c. in Yorkshire. Those of the Prestons, Andertons, Downs's, Straffords, Sherbourns, Ingelbyes. &c. in Lancashire: With numberless others of all States and Conditions, owe next to God, their respective Reconciliations to this worthy Benedictine. But I do not pretend here to frame a Panegyric, it may suffice in short to aver, That the Purity of his Life bore equal Measures with the candour of his doctrine; both unblemished: And that after Thirty Years of Faithful labours in Christ's vineyard, He restend in Peace, leaving behind him a Sweet odour of virtue to all Posterity. He Writ on several occurrences several Treatises, of which one is this small but Fortunate Book we now Publ●sh; Fortunate I say, in that( God so Ordaining) it became an occasional Instrument towards the Conversion of our late Sovereign Lord King Charles the Second, to the Faith and Unity of the catholic Church.  
To explain myself in this matter; The malignity of the times, and the Disasters ensuing thereupon for above these Forty Years, have been too pernicious to be soon forgot. There are none so Ignorant who have not heard of the Defeat of his late Majesties Army by the Rebels at Worcester, on the 3d of September, 1651. And of the then Preservation of His Sacred Life and Person by the Care and Fidelity of his Catholic Subjects, of whom I acknowledge myself the most unworthy. In this sad Conjuncture it was, That the desolate King after having been harassed to and fro, Night and Day in continual Fatigues and Perils, from Wednesday the Day of the Battle till Sunday following( the particulars of which are out of the Sphere of my present design to enlarge upon) at last found an Asylum and Refuge at Mr. Whitgrave's House at Moseley, whither Divine Providence, not long before, brought me, and where I had first the Honor of Attending upon him, During this Retreat, whilst Mr. Whitgrave, his Lady and Mother,( who alone of all the household were Privy to the Secret) were often busied in watching and other discharges of their Duty towards his Accommodation and Safeguard, His Majesty was pleased to entertain himself for the most part with me in my Chamber, by perusing several of my Books, amongst others he took up this present Treatise then a Manuscript, lying on the Table of a Closet adjacent to my Chamber. He red it; He seriously considered it, and after mature deliberation pronounced this Sentence upon it,( viz) I have not seen any thing more Plain and Clear upon this Subject: The Arguments here drawn from Succession, are so conclusive, I do not conceive how they can be denied. Now that this was not any sudden motion or superficial compliment of his Majesty, but the Product of a Real and Solid Conviction, is manifest by the Tenor and gravity of the words themselves; by the Papers found in his Closet after his Decease under his own hand, which seem even to the very manner of expression to breath the same Spirit and Genius with that of the Book: And lastly, by those truly Christian Catholic Resolutions he took( albeit through frailty late) in disposing himself for an happy departure out of this World by an entire Reconcilement to God and the Church. For this Cause I have annexed to the close of this Treatise as well the beforementioned Papers, as also a brief Account of what upon my own knowledge occured at his Death in regard to Religion. If therefore evincing Arguments, confirmed by the final Sentiments and Example of a King known as great in judgement as Dignity, may through the Influence of Divine Grace, be Prevalent: I have just Reason to hope this little Book will have the same effect upon others as it had upon him. The sole Motive of the Present Edition.   

● Short and plain Way to the Faith and Church.  
ALMIGHTY God, who( as St. 
(a) Aug. in Manu, cap. 1.  Augustin well observeth) tho' he change his Work, alters not his Design; having from all Eternity decreed to bring Man to his final End and Happiness by Obedience; What he efcted not in the first Adam, he accomplished in the Second; whom 〈◇〉 made 
(b) Heb. 5. v. 9.  Author of Eternal Salvation to all that obey him, and ob●●rve his Law; for God hath proposed him a Propitiation by Faith, ●c. Rom. 3.25.  
2. And therefore in his Eternal Providence, ordaining a lively 〈◇〉 Faith, 
(c) For in Christ Jesus neither Circumcision, nor uncircumcision availeth any thing, but ●aith, which worketh by Charity, Gal. 5. v. 6. Without Faith it is impossible to please ●od, Heb. 11. v. 6. All the Prophets witness that through his Name, all that believe in ●im shall receive Remission of their Sins, Acts 10. v. 43. The just Man liveth by Faith. ●●om. 1. v. 17.  as the chiefest means whereby we are to work out our ●●lvation, he hath essentially implied in the exercise thereof, an ●●mble Subjection and Obedience of our Understanding to his 〈◇〉 Will, so as the very Act of Belief, is in Holy Scripture often styled ●●) Obedience. 
(d) All obey not the Gospel, Rom. 10. v. 16. Who hath bewitched you ●ot to obey the truth, Gal. 3. v. 1. If any Man obey not the Word, 2 Thes. 3. v. 14. Ye ●ave obeyed from your very heart unto the form of doctrine, whereunto you are delivered, ●●om. 6. v. 7. rendering Vengeance unto them, &c. which obey not the Gospel of our ●ord, 2 Thess. 1. v. 8. Who did let you, that you did not obey the Truth, Gal. 5. v. 7.   
3. Wherefore Great assuredly and dangerous is their mistake, who in the Mysteries of Christian Religion, deny or doubt, when ●he dim light of Natural Reason affords them no clear apprehen●ion of the Object: Seeing God in these affairs,( through the demerit of our first 
(e) Being inordinate affectation of knowledge, Gen. 3. v. 5. You shall be as Gods, knowing Good and Evil.  Transgression) exacteth from our Understanding, rather by a submissive 
(f) Unless you believe, you shall not understand, Is. 7. v. 9. according to the Translation of the Septuagint. Not quickness of Understanding, but simplicity of belief maketh the people or vulgar sort most secure, Aug. contr. Epist. Fund. c. 4.  Faith, to give assent, then by ●he light of Natural Reason, to receive satisfaction.  
4. For so great is Mans inbred desire to know, and even in the State of Innocence, so nearly bordering upon excess; that th● crafty 
(g) Gen. 3. v. 5. The Serpent said to the woman, &c. what day shall you Eat thereof your Eyes shall be opened, and you shall be as Gods knowing Good a●● Evil, 2 Cor. 11. v. 3. But I fear, as the Serpent seduced Eve by his subtlety; So you Senses may be corrupted, and you fall from that Simplicity which is in Jesus Christ.  Serpent thought it his best advantage, to assail us in that unsatiable Appetite of Knowledge; our own inclination,( natural●● prove thereunto) seeming to his malignant subtlety the fittest B●ass to draw us to his designed mark, our Everlasting Destruction●  
5. But the Wisdom of our Heavenly Physician, perceiving 〈◇〉 to surfeit on that forbidden fruit, contrived a Remedy opposite 〈◇〉 the Disease, curing that excessive desire to know, by prescribe 〈…〉 abstinence from curious search of his Mysteries; and in just punishment of the Minds, 
The searcher of Majesty shall be oppressed with Glory, Prov. 25. vers. 27. Search not things higher than thy reach, neither seek the things which are too mighty for the● But what God hath commanded, think upon that with Reverence, and be not curious in many of his Works,— for it is not needful for thee to see with thine Eye● those things that are hidden; for many things are shewed thee, above the Capacit● of Men, and the meddling with such hath beguiled many, and an Evil Opinion hat● deceived the judgement, Eccl. 3. v. 21, 22, 23, 24.  Rebellion 
(h) Bringing into Captivity eve●( thought) or Understanding to the Obedience of Christ, 2 Cor. 10. v. 5.  captivating it to an obsequious belief of things not appearing and unsearchable: Tha● what Pride of Wit and Reason had lost, might be regained, by a● humble Obedience of Faith; and the Mind believing steadfastly what it cannot clearly understand, might better satisfy for rebellious affectation of Knowledge.  
6. Wherefore God having ordained( as before I said) a supernatural Faith, so absolutely necessary to Salvation as without it 
(i) Heb. 11. v. 6. Rom. 3. v. 28. Acts 10. v. 43. See Numb. 2.  non● can be saved, and furthermore( on his part) earnestly desiring 
(k) 1 Tim. 2. v. 4.  tha● all should be saved and come to the knowledge of the Truth; his infinit● Goodness and Providence, 
(l) To them who do what they are able God denieth not his aid, a common Axiom amongst Divines. God would have none to perish, but would have all men to come to Repentance, 2 Peter 3. verse 9. ( never forsaking his Creatures in necessaries,) hath undoubtedly provided some 
(m) See Is. 35. throughout, but particularly verse 8. where Almighty God promiseth that there shall be a path and way, and it shall be called the Holy Way, and it shall be so direct or plain a way ( to us) as even fools cannot err in it.  assured way 〈◇〉 means, by which all may sufficiently know, and so obedien●●● embrace saving Faith.  
7. Which Faith, or supernatural Knowledge, being itself 
(n) Faith is the substance of thing hoped for, the Argument of things not appearing, Heb. 11. v. 1. We see now as by a glass in dark sort, but then face to face; now I know in part, but then I shall know, as I am known, 1 Cor. 13. v. 12.  obscure, and of things far transcending the Sphere of human capacity and yet by Divine Ordinance to be obtained by 
(o) Rom. 10. How shall they believe in him, of whom they have not heard? How shall they hear without a Preacher? how shall they preach unless they be sent? &c. ver. 14, 15. Then Faith is by hearing, ●b. v. 17.  Hearing, it fol●oweth necessary, that there must be some( to us certainly known ●nd) undoubted 
(p) See this proved at large, Numb. 14. following; If Gods Providence govern human affairs, saith St. Aug. we must not despair or doubt, but that he hath ordained some certain Authority, upon which staying ourselves, as upon a certain ground or step, we may be lifted up to God, Aug. utilit. Credendi.  Authority, which may deliver as from God ●●ose things wherein he thus exacteth our Belief, upon which authority, as upon a certain Ground, or Basis, while we rely, we may be raised up to the necessary knowledge, love and service of his Sovereign Majesty.  
8. Now this Authority must neither be divine only, nor only human; but human inspired by God: Not only human, in regard of the 
(q) Error & tenebrae peccatoribus concreata sunt, Eccli. c. 11.16. Error and darkness had their beginning together with sinners. For the thoughts of mortal men are fearful, and our forecasts are uncertain, because a corruptible Body is burdensome to the Soul, and the earthly Mansion presseth down the— mind that is full of cares; hardly can we discern the things that are upon Earth, and with great labour find we out the things, that are before us; but who can seek out the things that are in Heaven; or who can know thy Counsel( O God) except thou give him Wisdom, and sand thy Holy Spirit from above? for so the ways of them that are upon Earth are made streight, and Men are taught the things that are pleasing unto thee, and are preserved through thy Wisdom, Sap. 9. v. 13, 14, &c. Is. 40. v. 13. Rom. 11. v. 29. 1 Cor. 2. v. 16. See the Book of Wisdom, Prot. Translation, in the places mentioned.  Weakness, Ignorance and Error of Mans Understanding, even in things natural and of inferior Alloy: Whereas the knowledge of that saving Truth, must be certain and infallible, of matters heavenly and supernatural.  
9. Neither must it be Divine alone without the Ministry of Human Authority, appointed to that end by God, in regard his infinite Wisdom doth not ordinarily 
(r) This is proved at large by St. Aug. in the Preface of his Book of Christian doctrine, both by Reason and Divine Authority: Where he thus concludeth; How should it be true which is said, The Temple of God is Holy, which you are, if God would pronounce, and give no answer from this Temple, but all which Men should learn he would deliver from Heaven or by Angels? This Truth is also expressly confessed and taught by Calvin, Inst. lib. 4. cap. 1. sect. 5. Where he says, We see that God who could in a moment perfect his Elect, would notwithstanding that they should not grow to their full strength, but by Education of the Church, &c. For this purpose it was his Will, that in times past there should be sacred Metings at the Sanctuary, that the doctrines pronounced by the Mouth of the Priest, might nourish or increase the Consent or Unity of Faith, &c. and as he did not sand them before the Gospel, to learn of Angels, but raised them Teachers from the Earth, who might truly perform that Angelical Function; So his Will is at this day, that we should teach in a manner agreeabl● to Mans Nature; and as formerly he was not content with the Law alone, but added Priests, Interpreters, from whom the people might inquire, or receive the Sens● or meaning thereof; So in these times also. Thus Calvin. And Bishop Bancroft, in his Sermon preached the 8th of February, saith God hath bound himself to his Church, of purpose, that Men by her good direction might in matters of doubt be relieved.  teach us the Mysteries of Faith, in that manner; as appeareth by the Law, Prophets, and Gospel, throughout; so expounded as to this particular, even by our Adversaries.  
10. To what may be objected, Isa. 54. v. 13. All shall be taught of God; and Jerem. 31. v. 34. Every one shall no more Teach his Neighbour, &c. We answer briefly; it is the manner of Holy Scripture, in such things as are principally wrought by God, to speak as if he alone wrought them, without Means or Instrument, that all Glory may be given to him alone, who imparts to the Instrument its force and aptness to co-operate.  
11. This certain Authority therefore, by which all at all times may be sufficiently directed, and resolved in all Points of Faith, as by an External, Competent and Infallible Judge, cannot be the Written Word alone, as Protestants affirm.  
12. First, in regard it is obscure, both for the 
(s) O wonderful profoundness of thy words! wonderful profoundness, O my God, it maketh a Man tremble to look upon it, St. Aug. in confess. lib. 2. cap. 14. O the depth of the Wisdom and Knowledge of God! how incomprehensible are his Judgments, and unsearchable his ways? Rom. 11.33.  depth of matters, contained, and manner of delivering them; Dark, Ambiguous, Allegorical: Secondly, it expresseth not all matters of Faith, as, what Books are Scripture? What not? That God commanded the Sabbath to be changed; that there are two Natures in Christ, and but one Person, &c.  
13. Thirdly, That Authority which is supreme Judge in doubtful affairs, must necessary be such, as, with all who aclowledge and receive it in that kind, it may be able clearly and efficaciously to determine, all their Controversies; but Scripture alone is not able to do this, in all 
(t) See before, Numb. 12 And to the instances thereof, may be added, that such as are baptized by Heretics ought not to be rebaptized, That the blessed Virgin Mary was a perpetual Virgin, yea, that the Holy Ghost is one Substance with the Father and the Son.  controverted Points of Religion; for it doth not in all of them clearly pronounce Sentence, nay, even Lutherans, and Calvinists, Anabaptists and Arians,( who aclowledge it for Judge) after whatsoever is therein pronounced, continue still in their violent and virulent 
(u) The dissensions that are among us, saith Nich. Gallus a Protestant, are not light, nor of light, but of chief Articles of Christian doctrine, as of the Law and the Gospel, of Justification and Good Works, of the Sacraments, &c. Thus Nich. Gallus in Thess. & Hypoth. He might have added with Selucer, upon the 103. Psal. part 3d. Their dissension about the Humanity of Christ, his Ascention into Heaven, and sitting on the Right Hand of God, &c. And here in England, about his descent into Hell, Predestination, and the necessity of Bishops in the Church: We, saith Martin Luther, censure in good earnest the zwinglians, and all Sacramentarians,( that is, all who deny the real and substantial Presence of Christs Body in the Sacrament) for Heretics and Aliens from the Church of God: Luth. cont. Articul Lovan. Thes. 27. Tom. 2. fol. 53.  altercations: No party confessing Scripture to have given Sentence against them. Whereas, the Judge should so pronounce Sentence, as the one Party may know themselves condemned, the other cleared: else there can be no end of dispute and contention. Lastly, in all well ordered Common-wealths, besides the Law under which the People live, there must be some external Judge, to expound and declare( with irrefragable Authority) the Sense and true meaning of the Law; much more in the Spiritual Kingdom of Christ, where the Law is more profound and difficult, the Errors more dangerous; Subjection, Unity, and Obedience to the Governours more Necessary.  
14. We conclude therefore, that the True Church of God, or Prelates thereof, assisted by his Word and 
(w) Is. 59 v. 21. My Spirit which is in thee, and my words which I have put in thy Mouth shall not depart from thy Mouth, and from the Mouth of thy Seed, and from the Mouth of thy Seeds Seed, saith our Lord, from henceforth for ever: Where God promiseth, saith Calvin, that the Church shall always be governed by the Holy Ghost. Calv. upon the 59th. ch. of Is. I will ask the Father, and he will give you another Paraclyte, that he may abide with you for ever, even the Spirit of Truth, John 14. v. 16. When the Spirit of Truth cometh, he will teach you all Truth, John 16. v. 13. iron. lib. 3. Advers. Haeres. c. 4. If any Question arise, ought we not, saith he, to have recourse to the most ancient Churches, and take from them, concerning the present doubt, that which is certain and clear? And Tertul. de prescript. cap. 21. saith, What the Apostles preached, that is, what Christ revealed to them; here also I will prescribe, that it ought not otherwise to be proved, but by the same Churches, which the Apostles founded. And Irenaeus, in the place before alleged, yieldeth a reason, viz. That the Apostles most fully laid up all Truth in the Church, as in a Rich alms-house. See the like in St. Aug. Tom. 7. contra Crescon. lib. 1. cap. 33.  Spirit, and perpetually, by Succession of Bishops and Pastors, present to the Faithful in all Times and Ages, is the sole appointed external Propounder and Expounder of his Law, or( in a General Council) Infallible Judge of Controversies in Religion: otherwise how should we be undoubtedly assured, that former Heresies were rightly condemned?  
15. In which respect the Eternal Wisdom of God, plainly denounceth of the Priests and Pastors of the Church, that they shall Teach his People, &c. and in controversy they shall stand to Judge, Ezek. 44. v. 23, 24. Also Deut. 17. from ver. 8. to 14. If thou perceive thy judgement with thee be hard and doubtful, &c. Thou shalt come to the Priests, of the Levitical Stock, &c. and thou shalt ask of them the Truth of the judgement, and thou shalt do whatsoever they, &c. shall say and teach according to the Law, and thou shalt follow their Sentence, neither shalt thou decline to the Right Hand or to the Left, but he that shall be proud, refusing to obey the Commandment of the Priest, that Man shall die, &c.  
Thus far Almighty God ordaining a supreme Tribunal, for resolution of doubtful affairs( even in matters of Religion) from which there ought to be no appeal, as learned 
(x) Dr. Reynolds in Cons. p. 251. whit. de Sacr. Script. p. 466. Bilson Perp. Gover. p. 20. Hooker Pref. Eccl. Pol. p. 26, 27, 28.  Protestants themselves confess. Which Decree, in the first and principal Intendment, being Moral, was not abolished by Cessation of the Ceremonial Observances, yea rather( in effect) it is often ratified and confirmed in the New and Old Testament, so far as concerneth the Sovereign Power of Gods Church for Determination of Ecclesiastical Controversies, namely, Matth. 18. v. 17. where Christ in case of like 
(y) Like, I mean, to that expressed, Deut. 17. in the place before alledged. Christ, as he provided here against other differences of the faithful, so especially, for those in matter of doctrine, as more pernicious to his Church; seeing they impugn the foundation thereof, Unity of Faith and Religion, One God, one Faith, Eph. 4.( Observe here.)  Dispute with our Brother, commandeth us to tell the Church, adding, if he will not hear the Church, let him be unto thee as a Heathen and a Publican, that is,( without further Appeal) separated from the Communion of Saints; also Malachy 2. v. 7. The Lips of the Priest shall keep Knowledge, and they shall require the Law from his Mouth, for he is the Angel of the Lord of Hosts; Luk. 10. v. 16. He that heareth you, heareth me; he that despiseth you, despiseth me, and 1 John 4. v. 6. He that is of God heareth us; he that is not of God hearerh us not, in this we know the Spirit of Truth and the Spirit of Error: Also Rom. 10. v. 14. How shall they believe in him, of whom they have not heard? How shall they hear without a Preacher? And how shall they preach unless they be sent? Faith therefore cometh by hearing the Pastors of Gods Church: And observe the Apostles Gradation; no Faith, but by hearing; no hearing, but by preaching; no preaching without Mission or lawful Calling by God and his Church: Also, Heb. 5. v. 1. Heb. 13. v. 17. Obey your Prelates and be subject unto them, for they watch as they that must give an account for your Souls. Lastly, Christ ascending into Heaven, saith the Apostle, gave therefore, viz. to his Church, and as it were in his place) Some Apostles, 
Ephes. 4.11.  some Prophets, some Evangelists, and some Pastors and Teachers; for the work of the Ministry, and building up the Mystical Body of Christ, till we all meet in the Unity of Faith, &c. That is, even as learned 
(z) Calv. Instit. lib 4. c. 8. sect. 37, 38. Melanct. Loc. come. cap. 1. de Eccl. Fulk against the rheims Test. hereupon, Ephes. 4.  Protestants expound, until the end of the World: and declaring in the same place the design or purpose of God herein, ver. 14. he addeth, that We may henceforth be no more as Children wavering, and carried about with every wind of doctrine, by the deceit of Men, and with Craftiness, whereby they lay wait to deceive: so manifestly doth the Spirit of God here by St. Paul declare, that he hath ordained the Pastors of his Church to deliver his Truth unto us, and preserve us from wavering or fluctuating in Faith.  
16. It now remaineth to show which is the True Church, to the end, that having found out that Pillar of Faith, that immaculate Spouse of Christ, we may embrace her doctrine, obey her Decrees, and repose securely in her Judgments.  
17. Wherefore observe diligently, the Question in this matter betwixt us, and our Adversaries, is not what is the true Church? But which is the true Church? That is, we inquire not here concerning the intrinsical Essence of the Church: But by what external and sensible Notes, Signs or Marks, we may find out and discover which, amongst so many pretended Faithful Congregations, is the True Church.  
18. Protestants assign as marks 
(a) Whitg. deafen. p. 81. Willet Synop. p. 69. confess. August. Artic. 7. Calv. Instit. lib. 4. cap. 1. sect. 10. Church of England Artic. 19. Prop. 4. See the Book entitled, The Catholic doctrine of the Church of England, pag. 92. allowed by public Authority.  whereby to find out the true Church, Lawful Ministry of the Word and Sacraments; but improperly, and not without fraud.  
19. For the Mark and Note whereby any thing( to us unknown) is to be discovered and found out, must be first known, and more evident then what we seek thereby to note or discover: Otherwise we shall not find what we seek, but vainly endeavour to resolve one matter in doubt, by another more or equally doubtful and intricate.  
20. Whereas, first, Lawful Ministry of the Word, or Truth of doctrine is more unknown to us, than the Church which is always visible, and therefore in the Holy Scripture compared unto a 
(b) Mat. 5. v. 14, 15. Ye are the light of the World: A City set on a Hill, cannot be hide; neither do Men light a Candle and put it under a Bushel ( of invisibility); but on a Candlestic, that it may shine to all.  City on a Hill; a 
(c) Psal. 19. v. 5. He hath placed his tabernacle in the Sun. That— is, saith St. August. there, his Church in public, not in private.  Tabernacle in the Sun, a 
(d) Is. c. 2. v. 2. In the latter days there shall be prepared a Mountain, in the tops of Mountains, and it shall be lifted above the Hills, and all Nations shall flow unto it, and many people shall say, come let us go up to the Mountain of our Lord, to the House of the God of Jacob, and he will teach us his ways, and we will walk in his paths: For the Law shall go out of Sion, and the word of the Lord from Jerusalem. So plain it is, that first we are to repair to the House of God, and there to learn his Law and Word. See St. August. Tract. 1. Epist. Joan, &c.  Mountain on the top of Mountains, and expressly affirmed to be 
(e) Isa. cap. 35. ver. 8.  a path way so direct or plain, as even Fools do not,( or cannot) Err therein.  
21. Secondly. None may Preach( that is, Teach as Pastor,) the Word, and Administer the Sacraments, according to the ordinary course appointed by God, unless they be Lawfully 
(f) Hebr. 11. v. 6.  Ordained, 
(g) Rom. 10. v. 14, 15, 16. How shall they hear without a Preacher? how shall they preach, unless they be sent, &c.  Sent and Called thereunto by the Church: Therefore the Church must first be known, and by the Church their Lawful Calling to that Ministry; for Faith cometh by hearing, Rom. 10. v. 17. Hearing by the Word of God, and this from the Pastors Lawfully Ordained, Sent or Called by God's Church: Unto the Church therefore we must first repair to know whom we ought to hear, that so hearing we may believe, and believing obtain Salvation.  
22. Thirdly. We know not certainly the Books of Scripture but by the Church, 
(h) St. Aug. Tom. 6. contr. Epist. Fund. c. 5. saith, I would not believe the Gospel, unless the Authority of the Church moved me thereto; Also Mr. Hooker, a Protestant, plainly affirmeth, that it is confessed impossible for Scripture itself to teach what Books are Divine, Eccles. Pol. lib. 3.14.  much less the Sense and true meaning of them; Wherefore doubting Souls in the Canticles, desiring to know where the Bridegroom feedeth, receive from the Spirit of God this Direction, 
(i) Cant. 1. v. 7.  If thou knowest not, get thee forth by the Steps of the Flocks, and feed thy Kids by the Tents of the Shepherds, directing( saith the Marginal note of the English Protestant Bible) the ignorant to their Pastors.  
23. Fourthly. The certain knowledge of True Ministry of the Word, in that boundless Latitude, supposing a resolution, of all doubtful matters, of Faith, is a thing impossible, for most,( peradventure any of the Faithful,) to arrive unto; and a Man may sooner end his Life, than such an Inquiry, which according to that mark cannot be done, but by an entire knowledge of all Truth; and this, according to Protestants, by the Written Word alone, which multitudes cannot red, much less understand.  
24. Fifthly. True Ministry of the Word, or Truth of doctrine is the matter chiefly in question, and all grant that it may be learned most speedily by the True Church, which we therefore seek to know; so as to assign True Ministry of the Word, as a mark whereby to find out the True Church is in effect to assign the matter most in question for a resolution.  
25. Sixthly. According to this mark the Reformed Churches( as they call them) of England, France, Germany, Holland, &c are not the True Catholic Church; for all of them have not the Word truly preached, seeing they differ 
(k) See before at Numb. 13. in the Margin, where their dissensions in these and the like matters are acknowledged by Protestants.  contradictorily in fundamental Points of Religion, as about the Books of Scripture, the Law and Gospel, Faith & Works, Articles of the Creed and Sacraments.  
26. Seventhly. Amongst Schismatics not fallen to formal heresy, but dividing themselves from the Church,( through Pride only and Disobedience,) there may be found the same Ministry of doctrine and Sacraments with the True Church; yet are not Schismatics according to St. Aug. 
(l) No man can have Christ for Head who is not in his Body, which is the Church; Heritics by believing falsely of God, do violate the Faith, and Schismatics by their wicked dissensions, fly from fraternal Charity, altho' they believe as we do; and therefore neither doth the Heretic belong to the Catholic Church, because he believeth not God; nor the Schismatic, because he loveth not his neighbour, Aug. de Unit. Eccles. c. 19.  members of the true Church.  
27. Lastly. It is against the Ordinance of God, in Holy Scripture; where he prescribeth that we should receive the Word of Faith and his Law from the Pastors of his Church, as before 
(m) See the Text Numb. 5, &c. throughout.  we proved at large, and our 
(n) See before in the Marginal Note of Numb. 9. what is there alleged out of Calvin, who in the same chap. sect. 5. styleth the Church a faithful keeper of the Truth, affirming that all true doctrine is to be required from her Ministry. Dr. Field likewise, in his Preface to his first Book of the Church, adviseth well, saying; For as much as Controversies in Religion in our time are grown in number so many, in nature so intricate, that few have time or leisure, fewer strength of understanding to examine them, what remaineth for Men desirous of satisfaction in things of such consequence, but diligently to serach out, which, amongst all the Societies of Men in the World, is that blessed Company of Holy ones, that household of Faith, that Spouse of Christ, and Church of the living God, which is the ground of Truth, that so we may embrace her Communion, follow her Direction and rest in her judgement?  Adversaries convinced by Truth do plainly confess: The Church therefore of necessity must be the first known, and by the Church the Law and doctrine of Christ.  
28. Wherefore leaving this 
(o) Fraudulent because assigning true Ministry of the Word or Truth of doctrine, as the only Mark or Note, whereby we are to find out the true Church, howbeit more difficult and unknown to us, than the Church itself.  fraudulent Tergiversation of Protestants, and omitting for brevity's sake, such Notes and Marks of the Catholic Church, as others usually do assign; I suppose first as evident in Gods Book, and acknowledged.  
29. That the True Church must continue 
(p) In the days of those Kings shall the God of Heaven set up a Kingdom, which shall never be destroyed, and this Kingdom shall not be given to another People; but it shall break and destroy all other Kingdoms, and itself shall stand for ever, Dan. 2. v. 44. Of the Increase, &c. On the Throne of David shall he sit to strengthen it, with judgement and Justice from henceforth for ever: The Zeal of the Lord of Hosts will perform this, Is. 9. v. 7. See also, Luke 1. v. 33. Upon this Rock will I build my Church, and Hells Gates shall not prevail against it, Mat. 16. v. 18. Behold I am with you all days, even to the consummation of the World, Mat. ult.  for ever.  
30. Secondly.( Which our Adversaries 
(q) Dr. Whittaker, speaking of the necessary Ministry of the Word and Sacraments, saith, They are essential Properties of the Church, contr. Dur. lib. 3. p. 260. Being present they constitute a Church, being absent they subvert it, ib. p. 249. Deering upon the Epistle to the Hebrews, cap. 3. lect. 16. Take away Preaching, you take away Faith, the Ministry of the Word and Sacraments is in absolute degree of necessity to Salvation. defence. of Eccles. Discip. p. 33. These Marks cannot be absent from the Church, and it is no longer a true Church than it hath them. Willet. Synop. p. 71. The only absence of them makes a Nullity to the Church.  likewise confess) that it cannot so continue without lawful Ministry of the Word and Sacraments.  
31. Thirdly. The Word and Sacraments, according to Gods Ordinance, cannot be ministered but by lawful 
(r) No man taketh this Honor to himself, but he that is called of God, as Aaron was, Heb. 5.4. How shall they preach unless they be sent? Rom. 10. v. 15. See also Numb. 16. throughout, Acts 15. v. 3, 4. So as the Spirit of God in holy Scripture brandeth heretics with the marks of coming unsent, Jer. 23. v. 21. I have not sent them, yet they ran. All that came before me are Thieves and Robbers, John 10. v. 8. and in the same Chapter, Verily, verily. I say unto you, he that entereth not in by the Door( viz. by lawful Calling and Ordination) into the Sheepfold, but climbeth up another way is a Thief and a Robber. This truth is likewise confessed by our Adversaries, Cartwright, in his Second Reply, part 2. p. 128. saith, It is forbidden that any should take this honor to himself, but he who is called of God as Aaron was: What greater necessity of Sacrifice, than when Saul took it upon him? 1 Sam. 13. What greater appearance of necessity than when Ozias stayed the Ark ready to fall? 2 Sam. 6. v. 7. Yet these necessities notwithstanding, for so much as they took upon them, that, whereunto they were not called, they received the reward of their boldness. Thus far Mr. Cartwright in the place alleged.  Priests and Pastors.  
32. Fourthly, That none can be lawful Priest and Pastors, except they be ordained by Bishops, and duly 
(s) 
This, to omit other Protestants, is at large declared by Willet Protestant Bishop of Rochester, from Scriptures, Fathers, Councils and practise of the whole Church, in his Sermon preached at Hampton-Court, Sept. 21. 1606. when he saith, touching Ordination, That in the Church of Ephesus there were Presbyters long before Timothy was appointed Bishop there. Yet St. Paul sent him on purpose to impose Hands, 1 Tim. 5.22. and for that intent also he left Titus in Creta, Tit. 1.5. Neither would the Church of Christ succeeding admit any other but Bishops to that business, as not justifiable for the Presbyter, either by Reason, Example or Scripture; for Reason, it is a Rule without contradiction, saith the Apostle, Heb. 7. v. 7. That he which blesseth should be greater then he which is blessed,( taking it for the Blessing which is by Authority, not of Devotion;) The blessing of authority therefore come from the greater, as honor is in him that confers it, not in him that takes it, and this is St. Ambrose his Reason on 1 Tim. 3. Secondly, for Example, not one is shewed through the Ecclesiastical History, that any besides a Bishop did it; if some of the Inferior presumed to do it, his Act was reversed by the Church as unlawful, as in the case of Colluthus a Presbyter of Alexandria, whereof St. Athanasius and Epiphanius make mention, who took upon him to give Orders, for which both himself was censured and what he did was revoked, and they received as mere Lay-men, and no otherwise, into the Communion, whom he had ordered: For Scripture, there is none, neither of holy Men, nor of the Holy Ghost; for all the holy Fathers with one consent do contradict it. Chrys. upon 1 Tim. 3.4. Theodoret upon the same places, Oecumenius upon 1 Tim. 5 Ambrose is peremptory, that it is neither fas nor jus, consonant neither with God's nor Man's Law, that any besides a Bishop should do it. Yea jerome himself, who setteth a Presbyter on his Tip-toes, to make him go equal with a Bishop, yet takes him this one Peg down, excepta Ordinatione: Wha● is it saith he, that a Bishop doth that a Presbyter may not do, saving Ordination? No Scripture of the Holy Ghost either analogically by consequence, or directly by Precept: For Analogy, none but the Apostles did it, or might do it( as before you heard) not directly, for to what Presbyter was the Authority committed, as to a Presbyter only? Unto Timothy a Bishop of Ephesus it was said, Lay hands hastily on no Man, 1 Tim. 5.22. and to Titus a Bishop of Creta, I have left thee to ordain Presbyters, T●●. 1.5.  
Thus far the Protestant Bishop of Rochester, in his Sermon printed by King James's Commandment, where he also answereth the Doubts and Objections to the contrary. See likewise Bishop Bonner in his Survey of the pretended Discipline, c. 8. throughout▪ Whitgift his deafen. Hook. Eccles. Pol. Cowel his Defence of Hooker.   called to the Function.  
33. All which supposed, I prove the Protestant Church not to be the True Church of God. For,  
34. The true Church of God must continue ever, but the Protestant Church hath not 
(t) A particular Church, tho' it hath not been, or continued at all times Catholic, yet for the time that it is a true Church, it must of necessity communicate in Profession of the same Faith, and Sacraments, with that Church which from the Apostles time hath so continued in all Ages, otherwise it is not truly Catholic, and by reason of such Communion in Religion with Catholic & Apostolic Churches, it may be said to continue ever, as one with them in Profession of the same Faith & Religion, which have been at all times conspicuous; howbeit in respect of some time, place or persons it is truly styled a particular Church. The Apostles( saith Tertullian) founded Churches in every City,( viz. by themselves or others,) from these Churches thus founded, other Churches have and daily do borrow their Propagation of Faith, and Seed of doctrine, by which they are Churches; and in this respect they also shall be reputed Apostolical, as Off-springs of Apostolical Churches, for every Off-spring must be reduced to his Original: Wherefore all those Churches shall be one first and Apostolical, from which they all descend, so long as all of them hold and approve the same Unity. Tertul. Prescript ..  ever continued.  
Ergo.  
The Protestant Church is not the true Church of God.  
35. The Proposition before 
(u) See Numb. 29 the Marg.  is clearly deduced out of Holy Scripture, the Assumption thus I prove.  
No Church can from age to age continue without 
(w) See Numb. 29, 30, 31, 32. Without Bishops no Priests, without Priests no Ministers of the Word and Sacraments without these no Church.  perpetual Succession of Bishops.  
But the Protestant Church 
(x) By Protestant Church we understand a Congregation of such Bps, Priests and People, as profess the Faith now currant in England. See the Definition of a Church by a Protestant, Artic. 10. in the Book called catholic Doctrine of the Church of England; for Faith and Religion are the Essential Difference, Form and Soul of the Church, so as where these are not one and the same, there the Church and Congregations are not one and the same, as with the Roman Catholics and Protestants, for they can make no claim to our Church and Bishops, but are engaged to show a perpetual Succession of Bishops professing their own Faith and Religion. See before Numb. 34. they must show their own Cards, not ours, if they mean to win the Game.  hath not had a perpetual Succession of Bishops.  
Ergo,  
36. The Protestant Church hath not from age to age continued.  
Ergo,  
It is not the true Church of God, which must continue ever.  
37. That Protestants have not had a perpetual Succession of their Bishops in former ages, is manifest, for let them 
(y) We stand not on the Name Protestant, but exact Bishops acknowledged to be of the same doctrine and Discipline. Tertul. Prascr. c. 3. Let them show, saith he, the beginning of their Churches, let them unfold the Order of their Bishops, so by Succession coming down, as that the first Bishop have some of the Apostles or Apostolical Men, who yet persevered with the Apostles, for his Author and Predecessor. Number, saith August. the Priests, or Bishops, ●rom the Seat itself of St. Peter, and see in that Order of Fathers, who to whom hath succeeded; that is the Rock against which the proud Gates of Hell shall not prevail; Aug. in Psal. contr. Donat. and in another place he saith, The Order begun by Peter the Apostle, and even unto this Age, by the Propagation or Off spring of succeeding Bishops continued, they, viz. Heretics, interrupt, challenging to themselves an Order without Original, August. Quest. Nov. & yet. Testam. Quest. 100.  name, if they can, so many as but three, known and acknowledged Protestant Bishops, succeeding each other in any part of the World, for the space of a thousand years next before Luther, by whom their Pastors were ordained; their Word and Sacraments administered; Councils celebrated, Heresies condemned, Laws, Ordinances and Canons enacted. But no ancient Monuments, Dipticks or Church-Rolls; No Histories Ecclesiastical or Profane make mention of any such continued Succession in former times of professed Protestant Bishops, that is, Bishops distinct from our Roman Bishops, and professing the public doctrine of the Church of England in Queen Elizabeths time.  
Secondly. If they had such Bishops, at the least twenty years before Luther, why did they not join with him, and follow his Followers, when they first opposed our Religion, in Germany, and other places?  
Thirdly. This known want of Protestant Bishops in former Ages, is a matter so manifest as they themselves aclowledge, their Church for many Ages before Luther 
(z) Before the days of Luther, saith Perkins, for the space of many hundred years, an universal apostasy overspread the whole face of the Earth, and our( viz. Protestant) Church was not then visible to the World, Perkin upon the Creed, p. 400. and Mr. Nappier upon the Revelations, p. 143. confidently averreth, that for 1260 years the Pope and his Clergy hath possessed the outward visible Church of Christians, reigning universally, and without any debateable contradiction, Nap. ibid. p. 68. God's true Church, saith he. most certainly abiding, so long latent and invisible, ibid. p. 191. and 161. and Sebastian Franc. de abrogat. in Univers Stat. Eccles. yet more plainly averreth, that for certain through the work of Antichrist, the external Church together with the Faith and Sacraments vanished shortly after the Apostles departure, and for these 1400 years the Church( viz. Protestant) hath been no where external and visible, Sebast. Fran. ibid and Mr. Jewel saith the true Church was unknown and unheard of, when Martin Luther and Zuinglius first came to the knowledge and preaching of the Gospel, Jewel Apol, part. 4. cap. 4. divis. 2.  to have been invisible.  
Fourthly. They yet confess that Luther had no right Believers 
(a) George Millius in Explicat. conf. Aug. art. 1.7. de Eccles. pag. 137, 138.  before him from whom he might receive his doctrine, and that it is ridiculous to think otherwise; considering, say they, 
(b) Benedic. Morganstern. Tract de Eccles. p. 143.  that it is manifest to the whole World, that before Luthers time, all Churches were overspread with more than Cymerian darkness: And Calvin affirmeth, 
(c) Calvin. Epist. 141. pag. 237 cum decessionem a toto mundo facere coacti sumus.  he made a revòlt or decession from the whole world.  
Fifthly. In regard of this their apparent want of Bishops, and want of lawful Ordination by them, they are constrained, either to challenge extraordinary 
(d) Lascicius in proof of his own Opinion allegeth Calvin, saying, Because through the Popes Tyranny, the true course of Ordination was broken off, we stood in need of a new supply, &c. and this Calling was altogether extraordinary, Lascic. de Russ. moscow. & Tartar. relic. See also Calvin. Instit. lib. 4. cap. 3 sect. 24. Cartwright against Whitgift, pag. 217.  Calling, without Attestation of Miracles, wherewith that Calling hath ever been accompanied, 
(e) See Exod. 4. John 15.22. Mark 16.20.  or else 
(f) This doth Mr. Mason in his Preface to his Book of Consecration of Bishops expressly aclowledge, by other Protestant Countries, England only excepted.  Ordination from Presbyters, that is inferior Ministers, who, as we 
(g) See before Numb. 32.  shewed before, from Gods Word, the Primitive Church and confession of Protestants, have no Power to ordain.  
38. Neither will it suffice Protestants, for proof of the continuance of their Church, to avouch the precedent Succession of our Bishops, considering they generally maintain, that doctrine or true Ministry of the Word and Sacraments are absolute and 
(h) Whitgift defence. p. 181. Willet Synops. pag. 169. Whittak. cont. Dur. pag. 260. confess. Aug. Art. 9 See also the Book entitled, The Catholic doctrine of the Church of England, Art. 20. Where it defineth the Church to be a visible Congregation of faithful People, where the pure Word of God is preached, and Sacraments duly administered. And where, I pray, under the Cope of Heaven will Protestants find such a visible Congregation twenty years immediately before Luther, or Waldo at least?  essential marks of the true Church, and consequently as these are not one and the same, but rather contradictorily opposite in our Church and theirs, so neither can our Church and theirs, nor the Succession of our Bishops, prove a continuance of the Protestant Church; they must show their own Cards and not ours, if they mean to win the Game.  
39. And for their Succession in England in precedent Ages,( to omit an inductive Remonstrance to the contrary)( by our 
(i) Mat. Paris Westm. &c. Dr. Harpsf. prudential balance.  ancient and modern Historiographers) Mr. 
(k) Mason in the Book mentioned in the Consecration of mat. Park. p. 131. saith, This was his singular felicity, that he being the 70th Arch-Bishop ( of Canterbury) after St. Austin, yet of that number he was the only Man and first of all who was consecrated without the Popes Bulls and superfluous Aaronical Garments, &c.  Mason and the Protestant Author of Matthew Parker's Life( more boldly than discreetly) boasts, that the said Parker being the 70th Arch-Bishop of Canterbury after St. Austin our Apostle) of all that number he was the only Man who was consecrated without the Popes Bulls; all the rest therefore at their Inauguration did communicate with the Roman Bishops, and consequently were as then no 
(l) For Cranmer at his Consecration outwardly professed himself, a Roman Catholic, taking the usual Oath of Fidelity to the Pope. Fox, Acts and Monuments p. 1690. See Champney, Vocation of Ministers, cap. 11. p. 369. Prudent. Ball. on Cranm. examine of Fox his Acts and Monum.  professed Protestants, for with the Heart we believe unto Righteousness, and with the Mouth we profess unto Salvation, Rom. 10. v. 10.  
40. If any Protestant allege, in behalf of their Succession, Waldo, Wickliff, Huss, &c. I answer, first, they were all of them originally Roman Catholics, and so prove only the precedent perpetuity of our Roman Church and no other more ancient, out of which( being then the only known Catholic Church) they departed and impugned it, a mark wherewith Christ and his Apostles usually branded 
(m) Go not forth, Matth. 24. v. 26. Certain which went out from us have troubled you, Acts 15.24. Many deceivers are gone out into the World, 2 John 7. v. 7. They went out from us, but they were not of us, for if they had been of us they would no doubt have continued with us, 1 John 2. v. 19. Also of your own selves shall Men arise speaking perverse things, Acts 20. v. 30. These be they who separate themselves, Jud. v. 19.  Heretics.  
41. Secondly. They 
(n) See Guido & Anton. de Waldens. Illiricus cattle. pag. 748, 749, 735. 756, &c.  taught many false and abominable Errors, Waldo & his Followers taught, that Lay Men and Women might preach and consecrate, they denied all Judgments to Blood, they denied the Sabbath; and held, that Oaths were not lawful in any case: Wickliff and Huss maintained, that neither Bishop nor Priest being in mortal Sin, 
(o) Act. Mon. p. 96. Osiand. cent. 9, 10, 11. Protest. Apol. Tract. 2. cap. 2. Sect. 4. Subd. 2.  did ordain, consecrate, or baptize; Wickliff also taught, that there is no Civil Magistrate whilst he is in mortal Sin. Of their Errors more in particular, see the Protestant Apology, Tract. 2. c. 2. Sect. 4. Subd. 2. and the Council of Constance, Sess. the 8th and 25th. where their Errors are related( in particular) and condemned: at which Council( procured by Sigismond the Emperor,) were present four patriarches, twenty nine Cardinals, Arch-Bishops forty seven, Bishops one hundred and sixty, Abbots and Doctors five hundred and sixty four, and betwixt Easter and Whitsunday were numbered in that City 60500 Externes or Strangers who came to that Council, Geneb. Harpsf. in Cron. in Hist. Eccles.  
42. Lastly. None of these were Bishops, of whom only we inquire, for as before we 
(p) In the Text at Numb. 32. and Marginal Notes there: also at Number 31. and at Number 30.  proved at large without Bishops, there can be no Priest, without Priest no Ministry of the Word and Sacraments, without These no Church no Faith, no Salvation, which out of the true Catholic Church cannot be obtained.  
43. For in this Point all the ancient Fathers unanimously and clearly consent. Whosoever will be saved, before all things, it is necessary( saith blessed Athanasius) that he hold the Catholic Faith, which unless a Man keep 
(q) The reason is evident, because one only false doctrine maintained contumaciously against the Church, depriveth a Mans Soul of supernatural Faith, as one Act of Fornication depriveth him of Chastity, one Robbery of Justice, one murder of Charity; and consequently dissolveth that Union of Faith, whereby he was linked and incorporated into the Mystical Body of Christ, making him formally an Heretic, and Alien, from the Communion of Saints, 1 Cor. c. 5. v. 6. A little Leaven leaveneth, or corrupteth the whole Lump? For one word or two contrary to the Faith many Heresies have been cast out of the Church, St. Hierom, lib. 3. Apol. contra ruffian.  whole( or entire) and inviolable, without doubt, he shall perish everlastingly.  
44. Believe most firmly( saith 
(r) St. Fulgent. de Fide ad Pet. cap. 3. Nothing can be more dangerous than those Heretics, who, when as they run through all things uprightly; yet with one word, as with a drop of poison, corrupt and slain the true and sincere Faith of our Lord and of Apostolical Tradition, St. Greg. Nazian. de Fine, note the word, any, for heresy damneth a man no less than Idolatry and Witchcraft. See expressly St. Paul, Gal. 5. v. 19, 20, 21.  St. Fulgentius,) and in no wise doubt, but that every Heretic, and Schismatic, tho' baptized in the name of the Father, of the Son, and of the Holy Ghost, if he return not to the Catholic Church how great Alms soever he distribute, yea and tho' he  shed his Blood for the Name of Christ, he can by no means be saved, for neither Baptism, nor most liberal Alms, nor death endured for the Name of Christ, can avail any man to Salvation, who holdeth not fast the Unity of the Catholic Church, or so long as any Heretical and Schismatical iniquity remaineth in him.  
45. In like manner, St. Cyprian saith, Whosoever and what kind of person soever a man be, a true Christian he is not, unless in the Church of Christ: And in 
(s) De Simplicit. prelate. and Epist. 62. ad Pomp. Theod. lib. 4. Hist. cap. 17. reporteth of St. Basil the Great, that being by the Persecutors solicited to relent, he answered resolutely, that such as are instructed in Divine doctrine, do not suffer any Syllable of the Divine Decrees to be depraved, but for Defence of it, if need require, willingly embrace any kind of Death.  another place; ' He belongeth not to the Reward of Christ, who forsaketh the Church of Christ, he is an Alien, a profane person, he is an Enemy he cannot have God for his Father, who hath not his Church for his Mother, &c. If any man could escape out of the Ark of Noah, he also may escape who is out of the Church of God.  
46. A man, saith St. August. 
(t) De Unitate Ecclesiae lib. 4. c. 8. and tom. 7. Concione ad Plebem de Emerita post medium.  cannot obtain Salvation but in the Catholic Church; he may have all but Salvation; he may have the Sacraments, he may sing Alleluia, he may answer Amen, he may believe the Gospel, he may be baptized in the Name of the Father, of the Son, and of the Holy Ghost; but no where can he have Salvation but in the Catholic Church. The like hath he, Epist. 50. ad Bonifacium Tom. 9. de Symbol. lib. 4. cap. 20.  
47. And yet more expressly, Let us suppose( saith this Light of the Church,) that a man were chast and continent, not covetous but full of Hospitality, no enemy to any man, not contentious but patient, 
Lib. 4. contra Donatist. c. 8. See also Epist. 152.  and quiet, sober and frugal, not envying any, but withal were an Heretic, there can be no doubt made, but for that only, that he is an Heretic, he shall not possess the Kingdom of Heaven, but the wrath of God remaineth on him.  
48. I conclude therefore with renowned 
(u) Lib. 4. Divin. Instit. cap. ult. St. Hierom. de Script. Eccles. styleth him, Lacteum Eloquentia flumen, he lived in the year of Christ 290. and was chosen to teach Crispus, Son to Constantine the Great.  Lactantius, It is the Catholic Church only, that keepeth the true Worship of God; this is the Fountain of Truth, this is the House of Faith, this is the Temple of God, into which whosoever doth not enter, or out of which whoever doth depart, he is an Alien, and estranged from the hope of everlasting life and Salvation.  

See Aubert Miraeus his Notitia Episcopat. Baronius's Annals, Dr. Saunders's Monarchy; Genebrands Chron. Stapleton his Defence of Ecclesiastical Succession, Bellarm. de Rom. pontiff. Dr. Harpsf. Hist. Eccl. Angl. Prudential balance; Three converse. Demochares de Instit. Miss. and to prevent all exception, Mr. Goodwin Protestant Bishop of Hereford in his Catalogue of the Bishops of England since the first planting of Christian Religion in this iceland, which tho' begun in, and continued since the Apostles times, to the Reign of Henry the 8th amongst the English and Britains, yet hath he not there name any known and acknowledged Protestant Bishop, before Thomas Cranmer in the Reign of the said King Henry the 8th, or noted any Change or Innovation of Religion to Protestancy, among so many Bishops before the time of Cranmer.  49 Now as touching the pereptual Succession both Personal and Doctrinal of our Bishops, because it is a matter often and exactly handled by our Divines and Ecclesiastical Histories, and would exceed my intended Brevity, I will forbear to set down their names and times of their Reign in the Church of God; he that desireth further Satisfaction, may peruse the Authors here cited in the margin.  
50. Briefly for the space of 400 years after Christ it is granted by learned 
(w) whit. lib. de Antichrist. cont Saunders, p. 35. Reynold. Confer. p. 41. and expressly, Calvin Instit. lib. 4 cap. 2. sect. 3. saith, It was a matter out of all doubt, that from the beginning even until that time,( viz. of St. Aug.) nothing was changed in doctrine, &c. amongst the Roman Bishops.  Protestants, that there was no change of Faith in the Roman Bishops.  
51. Also St. Gregory, and St. Austin,( a Monk of St. Benedicts Order) planted here in England, our now Roman 
(x) See this confessed not in general only, but in particular, now controverted doctrines by Dr. Humph. 2. Part of Jesuitism. pag. 627. Magdeburg. cent. 6. cap. 10. col. 448. Osiand cent. 6. pag. 29. Bale cattle. Scrip. Brit. cent. 14. pag 117.  Faith, and Religion which neither King nor Bishop of Canterbury altered, before Henry the 8th, and Cranmer, as all Histories and Monuments of our Country bear witness.  
52. Wherefore the Religion we now profess, can be no Innovation or Change in us, nor the Roman Bishops,( with whom therein we communicate,) seeing we are certainly known and 
(y) See before immediately, Numb. 51. with Marginal Notes there, which you may find expressed at large in the Protestant Apology, Tract. 1. Sect. 1. and Tract. 1. Sect. 2. Mr. Nappier saith, The Pope and his Clergy possessed the outward visible Church 1200 years, Upon Revelat. cap. 11. pag. 161.  acknowledged to have continued in what we now profess, from this present to the time of St. Gregory, that is at the least a thousand years.  
53. Considering also, that four hundred and forty years after Christ,( that is unto the time of St. Augustin the Great,) the Roman Bishops retained inviolably the doctrine received from the Apostles, as before was confessed by our Adversaries, if since that time we have revolted and made such Innovation in Faith, as Protestants do 
(z) ( Viz.) Touching the Law and Gospel, Faith and Works, Free Will and Grace, Prayers for the Dead, Prayer to Saints, Real Presence, Adoration of the Sacrament, Sacrifice of the Mass, Books of Scripture, &c.  pretend, this great Alteration must necessary fall out during the hundred and sixty years current between St. Augustin and St. Gregory.  
54. Now God having placed 
(a) Is. 62. v. 6. I have set Watch-men upon thy walls O Jerusalem, which shall never hold their peace, day nor night.  Watch-men in the Church, Bishops, Pastors and Teachers, who neither day nor night shall cease, or be silent, but shall 
(b) Dr. Fulk, Answer to a Counterfeit Catholic, pag. 11. 92.  resist all False doctrine, even with open Reprehension; and seeing furthermore that this 
(c) In clear proof hereof, see the Ecclesiastical Histories and ancient Fathers, St. Irenaeus and Epiphanius adversus Haereses, St. Augustin and Philast. their Catalogues of Heresies, Genebrand, gualther, Pra●eolus, Arnoldus, Pontac. Chronology, &c.  resistance hath in all Ages been accordingly made, even to Errors and Heresies of less note: Heretical Impiety, saith St. lo, could never so lye hide, but that it was by our Holy Fathers both observed and legally condemned. Serm. cont. Eutych.  
55. These things( I say) supposed and duly considered if any such Change or Alteration had been made by any of the Roman Bishops during these Hundred and sixty years( only Questionable,) then 
(d) For it was expressly so commanded by St. Paul, 1 Tim. c. 6. v. 3, 4, 5. and perpetually observed in the Church  assuredly some other Bishops, Pastors and Teachers would have 
(e) as they did in or immediately before the space questioned: The denial of Prayer and Sacrifice for the Dead in Aerius censured by St. Augustin Heres. 53. and Epiphanius Heres. 75. Honor of relics in Vigilantius, censured by St Jerom cont. Vigilant. Equality of Merits in Jovinian, by St. Hier. cont. Jovin. Denial of the lawful use of Images in Zenaias. See Nicophor. Hist. Eccles. lib. 16. cap. 27. Denial of Free Will in the Manichees, condemned by St. Hierom, lib advers. Pelag. Denial of the Necessity of Childrens Baptism, in the Pelagians by Innocentius in the Rescript ad council. Milevit, &c.  noted them, some Council or Synod, Provincial, National or ecumenical would have condemned them, and refused their Communion.  
56. Whereas even during that mean space before mentioned, the Roman Bishops were not only not impeached or opposed for any such Change, or Innovation, but on the contrary the Bishops, both in the Eastern and Western Church, did communicate with them as with St. lo the Great, the Council of Chalcedon, and so with Hormisda, hilary, Damasus, Innocentius, &c. the most eminent Churches of the Christian World, as is put beyond dispute by the Writers and Fathers of that Time. See Baroniu● his Annals of those Hundred and sixty years questionable. Wherefore doubtless no Change or Innovation was made then by the Roman Bishops, and so our Faith is concluded by perpetual Continuance one and the same with that of the precedent Ages, especially considering, that Mr. Nappier, upon the Revelations, cap. 11. pag. 161. acknowledgeth, that our Religion and Clergy reigned universally, even 1200 years, without any debateable contradiction, that is, sixty years within that compass of time beforementioned, wherein learned Protestants aclowledge the Faith and doctrine planted by the Apostles, to have remained in the Church of Rome without Change. Sebast. Franc. before alleged, Numb. 37. alloweth 1400. years.  
Lastly. The Religion we now profess, is the same with tha● which St. Augustin( a Monk of St. Benedicts Order) planted here in 
(f) See before Numb. 51. in the margin.  England, and confirmed by 
(g) St. Gregory in Reg lib. 2. Epist. 30. Indic. 1. St Bede Hist. Angl. lib. 2. c. 2, and c. 3.  Miracles. Now 
(h) Mr. Speed, l. 17. c. 18. p. 133. saith, Only in Ceremonies they dissented,( viz. Austin and the Britains.) Fox, Acts and Mon. p. 463. saith, The Britains never forsook their Faith for any false Preaching or Torment. See also Fulk Counterf. Catho p. 44. Barlow, defence. of Protest. Art. p. 21. Bale his Pageant of Popes.  Austin differed not in substantial Points from the ancient Britains,( unless you will say the difference, in observing the Feast of Easter, was a substantial Point, where still the Protestants aclowledge the Error to have been on the Britains side:) neither had they at St. Austins coming ( i) abandoned the Faith, which they had first received from the Apostles and Disciples of Christ: ours therefore in substantial Points, is the same with the doctrine of the Apostles, Holy, Catholic, Apostolic.  
Wherefore be pleased to take into your consideration the lamentable and most dangerous estate wherein you now remain out of Communion with Gods Church, and in Corah's condition. Suffer not yourself to be deluded with those fal●e pernicious Opinions, viz. that Errors not directly opposite to the Ground of Faith, cannot separate you from the true Church; or that Protestants differ not from Roman Catholics in fundamental Points of Religion.  
All Errors against Faith are damnable, if either yourself do, or consent to those who do maintain them 
(i) They who in the Church of Christ, saith St. August. do maintain any unsound or wicked doctrine, and admonished to believe aright, do notwithstanding contumaciously resist, and will not amend their pestiferous and wicked Opinions, but persist to defend them, they are Heretics, St. August. de Civit. Dei, lib. 18. cap. 51. alleged also to this purpose by St. Thomas, Prince of Divines, 1a. 2dae. Quest. 11. Art. 2. Sect. said cont. Also Dr. cowel a learned Protestant affirmeth, that they are Heretics, who gainsay some Articles of our Faith, cowel examine p. 199. And observe, that he requires not the Article to be fundamental; but some or any Article of our Faith.  obstinately against the true Church. See Aug. Enarr. in Psal. 130.  
For God is equally true in the 
(k) All Articles of Faith are revealed by God, and who denieth obstinately the least, doth not believe, that to be true which God revealeth, and so loseth his Faith, which is grounded on this, that whatsoever God revealeth, and by his Church propoundeth to our Belief, we ought undoubtedly to embrace; A little Leaven, saith the Apostle, leaveneth, or corrupteth, the whole Lump, 1 Cor. c. 5. v. 6. and Gal. 5. v. 20. numbering Schisms and Sects of Heresies, amongst the Works of the Flesh, he concludeth, that they who do such things shall not inherit the Kingdom of God, without exception of great or small heresy. Which Truth is yet further acknowledged by Luther himself, expressly affirming, that to deny God in one Article, is to deny him in all, for he is not divided into many, but he is all in every one, and one in all, Luther, Tom. 7. contra Sacram.  least and greatest Mysteries of our Faith which he revealeth, and by his Church 
(l) Propoundeth by his Church, &c. For God hath ordained his Church, as the means whereby he propoundeth dis Word, the proper Object of our Faith, and therefore tho' Turks and Jews believe one God, yet because they do not believe, that Truth for the Authority of God so propounding it by his Church, they have not therein true supernatural Faith. I, saith St. Augustin, would not believe the Gospel, if the Authority of the Catholic Church did not move me thereunto. August. contra Epist. Fundam.  propoundeth to our Belief, in the pertinacious denial whereof, heresy, as before we declared, doth properly consist.  
And therefore in the Apostolic and Primitive Times 
(m) For Example, Simon Magus was condemned by the Apostles for holding, that Spiritual Gifts may be bought with money, Acts 8. v. 20. The Nicholaites for Teaching, That it was lawful to eat of Meats sacrificed to Idols, and to commit Fornication, Revel. chap. 2. vers. 15. Also those whom St. Paul charged with the doctrine of Devils, for prescribing to abstain from some Meats, as unclean, and from Marriage, as unlawful, 1 Tim. chap. 4. vers. 1, 2, 3, 4, 5. In like sort the Chiliasts, who Taught, that the Saints should reign on Earth with Christ a Thousand-Years after the Resurrection, Euseb. lib. 3. Hist. Eccles. cap. 39. the Quarto-decimans, who held, that Easter-day ought to be kept the Fourteenth day of the Moon, Aug. Heres. 19. with innumerable others, as the Helvidians, Jovinians, Vigilantians, Aquarians, Donatists, &c. And the Reason is evident, for as one Act of Fornication, with any whosoever depriveth a Man of Chastity, one Act of Stealing depriveth him of Justice, &c. So an Act of Herefic, against any Article of Faith, depriveth a Man of the supernatural Gift of Faith, as I said before.  many were condemned as Heretics, though their Errors were no directly opposite, to the Ground and Foundation of Religion that is, Belief in the Blessed Trinity, and Christ the Mediator.  
Now, that Protestants differ from us in Fundamental Points of Religion, is a matter so manifest, that I wonder any Man, knowing and believing the Common Grounds of Christianity, can rest doubtful thereof, for we differ almost contradictorily, in the 
(n) We hold Traditions of the Word of God unwritten to belong to the Rule of Faith; they reject them: We believe as caconical Scripture the Books of Wisdom, Ecclesiasticus, Toby, Judith, two first of Maccabees, which Protestants deny; We hold seven Sacraments, they but two; We believe, that Christ in Spirit descended into Hell, which Article is denied, and writ against by chief Protestants, See Willet his Limbo-Mastix. We believe by the Article Of the Catholic Church, that Church which is in Commuion of Faith, with the Bishop of Rome, but they hold the Roman Church Anti-Christian; We believe the Remission of Sins, by the Sacrament of Baptism, and Penance; they by Faith alone; We hold the Commandments, by the help of Gods's Grace, may and have been kept; they hold they cannot. Calvin. lib. 2. Instit. cap. 7. Numb. 15. antidote. Conc. Trident. Sess. 6. cap. 2.  Rule of Faith, Books of Scripture, Number and Nature of Sacraments, Possibility of keeping the Commandments of God, and the external Sacrifice, and proper Priest-hood of the Church, &c.  
Moreover Protestants maintain sundry Heresies 
(o) As denial of Prayer and Sacrifice for the Dead, accounted as a heresy in Aerius by St. Augustin, Haeres. 53. Epiphan. Haeres. 75. The denial of Prayer to Saints, and Veneration of Relics, with Vigilantius, condemned by St. Hierom. contra Vigilant. The denial of Honor to Images, with Xenaias. See Nicephor. Hist. Eccles. lib. 16. cap. 27. denial of Free Will, condemned in the Manichees by St. Hierom. Praem. libr. contra Pelag. St. August. de Fide contra Manich. denial of the Necessity of Childrens Baptism, with the Pelagians; See Innocent Rescript. ad council. Milvitan. St. August. Haeres. 88. & contra Jul. Pelag lib. 2. cap. 7. denial of Reservation of the Blessed Sacrament, with the Anthropomorphites. See St. Cyril ad Coelosyr. Confessed by Peter Martyr, against gardener Object. 217. The denial of vowed Chastity, with Jovinian; Hierom. contra Jovin. denial of perpetual Visibility of the Church, and the continuance thereof, with the Donatists; Aug. de Unitat. Eccles. cap. 12. Epist. 170, &c.  condemned in the primitive Church and former Ages; wherefore by the Verdict of ancient Fathers 
(p) See Numb. 43, 44, 45, 46, 47, 48. ( before alleged to that purpose) remaining obstinately therein, they are out of Communion with the True Church of God, and consequently cannot arrive to Salvation, except they repent of those, and other their Errors.  
harken therefore to the Holy Ghost strictly commanding you under pain of Gods Wrath, to separate yourself from Heretical Assemblies, and all Participation of their doctrine or pretended Worship, Come not ye unto Galgal, neither go up to Bethaven,( places where Schismatical Sacrifices were offered) Hos. 4. v. 15. Come out of Babylon, my People, that ye be not Partakers of her Sin, and that ye receive not of her Plagues, Revel. 18.4. Also, Rom. 16. v. 17. I beseech you, my Brethren, mark them diligently, which cause Divisions( or Schism) and Offences( Scandals) contrary to the doctrine which you have learned, and avoid them. 2 Thess. c. 3. v. 6. We command you, Brethren, in the Name of our Lord Jesus Christ, that you withdraw yourselves from every Brother who walketh disorderly, and not after the Tradition( or doctrine) which he received of us. Also, 1 Tim. cap. 6. ver. 3, 4, 5, 6. If any man teach otherwise, and consent not to wholesome Words, even the Words of our Lord Jesus Christ, and to the doctrine which is according to Godliness, &c. From such withdraw thyself. In like manner, Tit. c. 3. v. 10. A Man that is an Heretic, after the first and second Admonition, reject: Devita, avoid, knowing, that he that is such, is subverted, and sinneth, being condemned of himself: Proprio Judicio, by his own judgement. But most expressly, 2 Cor. cap. 6. v. 14, &c. What Fellowship hath Righteousness with Unrighteousness? What Communion hath Light with Darkness? And what Concord hath Christ with Belial? Or what part hath he that believeth with the Infidel? And what agreement hath the Temple of God with Idols? For ye are the Temple of the Living God, &c. Wherefore, come out from among them, and separate yourselves, saith the Lord, &c. and I will receive you. Thus far that blessed Apostle, who though he spake immediately of Heathenish Idolatry, yet his Words are to be understood also of Schism and heresy, which all Men confess to be Spiritual Idolatry, worshipping that for Divine, which in itself is false, and the Idol of their own Imaginations, so expressly doth St. Hierom affirm upon Ezekiel c. 8. Hos. c. 11. Zachary 13. Dan. 5. And St. Aug. upon Josua c. 27.  
Ponder, I beseech you, with mature deliberation, 
Numb. 16.  that dreadful judgement of God against Corah, Dathan and Abiram. who worshipped the same God with Moses, and dissented not from him in fundamental Points of Faith and Religion, but only by Schism and Usurpation rose up against him and Aaron, taking upon them without Lawful Calling the Office of Priesthood, as from what has been said you cannot but have reason to fear, if not perfectly convinced, the Ministers do with whom you 
(q) That Protestant Ministers are without all Lawful Calling; See at large Champhrey his Book of Vocation of Ministers; Prud. Ball. lib. 2. cap. 10. Harding his Detection of Jewel, Title of Succession; See also before from Numb. 30, to 40. For if they claim Extraordinary Vocation: Let them show us their Miracles in proof thereof; if Ordinary, let them name so much as one Protestant Bishop before Cranmer, from whom they can derive it: And our Bishops neither did, nor could give them Authority to Minister the Protestant Word and Sacaments, for they never did receive any such Power from their Predecessors.  communicate.  
And yet God expressly saith to his People, Numbers 16. v. 21. v. 3. Separate yourselves from amid the Congregation, that I may consume them in a moment. And v. 24. Get ye up from about the Tabernacle of Corah, Dathan and Abiram. Also, v. 26. Depart from the Tents of these wicked Men, lest ye be consumed in all their Sins. And that none might conceive the Offence of Communion with Schismatics and Heretics to be small, and not regardable, he poured out his Indignation upon them, for an example and dreadful warning to all in like case; for as the Text saith, v. 31. The ground clavae asunder, that was under them, and the Earth opened her Mouth and swallowed them up, and their Families, and all their Men that were with them, and all their Goods. And vers. 35. There came out a Fire from the Lord, and consumed the Two Hundred and Fifty Men that offered Incense. Yea the morrow following, when the People murmured against Moses for the severe Punishment of these Schismatics, the Wrath and Plague of God light amongst them, and there died Fourteen Thousand and Seven Hundred, besides them that perished with Corah, vers. 49. Furthermore, that none might think this Punishment to have been in regard of these Schismatics alone, red in the same place, vers. 38, 39, and 40. where God ordained a perpetual Remembrance thereof to remain at the Altar, as a dreadful Memorial from Generation to Generation, to the end that others warned thereby may beware of Schism, and participation with Schismatics, much more of Communion with Heritics.  
Give me leave therefore once again to entreat, nay to importune you by the tender Mercies of God, and that precious Blood, the Price of our Redemption, no longer to delay, but hasten out of Babylon, and return speedily to the Bosom of Gods Church. Let the Scandalous Lives of some few( whether in former or in these present times) banish you from Communion with the true Catholic Church, out of which your Soul cannot be safe: rather take into consideration, that in Heaven also there was a Lucifer, with millions of Angels his Complices; in Paradise but one Precept for two, and both Transgressors; in the Ark of Noah Creatures clean and unclean; with Abel a Cain, a Cham with Sem; with Jacob an Esau; and amongst Twelve elected by Christ, one( as Truth itself affirmed) 
(r) 1 Joh. 6 7.  was a Devil. In which respect in the Gospel, Christs Church is compared to 
(s) Matth. 13.14. Luke 5.3.  a Field, producing Corn with Tares, to a Net comprehending good and evil Fish; a House in which as there are Vessels of Gold and Silver; so are there others of Wood and Earth; with Five wise Virgins, as many foolish; and at the Marriage Feast some without their Nuptial Garments of Charity; and our Saviour himself, to take off the Calumny from his Church, for defects in some of his Pastors, expressly denounceth their Authority, and exacteth obedience thereunto, though their Living be not conformable to their doctrine, Matth. 23. vers. 1. Upon the Chair of Moses sit the Scribes and Pharisees; therefore whatsoever they bid you observe, that observe and do, but do not after their works, for they say, and do not. 
St. Aug. Epist. 165.  In that Order of Bishops( saith St. Aug. of the Roman See) albeit some Judas, albeit some traitor should enter, yet should it nothing prejudice the Church, and innocent Christians, for whom our Lord providing said, what they prescribe you do, but do not according their works.  
Hasten therefore, Worthy Sir, and harken to the Wisdom of God, advising you to cut off delays 
(t) Joh. 12.45.  and run whilst the Light of Life serveth, lest the Darkness of Night overtake you, 
(u) Joh. 9.  for Night will come, when no Man can work. There is always danger in delay, and in business of this Nature, the greatest; for Custom of Sin thereby will grow strong, our Forces weak; old Diseases are hardly cured, new Impediments daily increase, Life decreaseth and Death approacheth with a dreadful account and Gods Indignation.  
Entertain therefore, Dear Sir, while you have time and opportunity, that wholesome Counsel of the Holy Ghost admonishing not to 
(w) Eccles. 5.8.  delay your Conversion to God, nor to defer it from day to day, for his Wrath will come upon a sudden, and in time of Revenge he will destroy you. And lest you should imagine, this time further off, he proclaimeth to us 
(x) Deut. 32.  all; the day of Destruction is near at hand, and times make hast to be present; wherefore mercifully and lovingly he inviteth 
(y) Apoc. 3.  us to seek God while he may be found, and call upon him while he is near, otherwise he that now standeth at the door 
(z) Prov. 1.24, 25, 26.  of our Heart, knocking with so many godly Inspirations, will at length through our obduration be forced to say,( as he doth by Solomon) I called, and ye refused; I stretched out my hands, and there was none that regarded; you have despised all my Counsels, and have neglected my Reprehensions: I will laugh in your destruction, and will scorn when that shall come upon you which you feared, when sudden Calamities shall rush upon you, and Destruction as a Tempest shall be at hand, then shall they invocate me, and I will not hear, in the morning they shall rise, and shall not find me; for they have hated Discipline, and have not received the Fear of the Lord: therefore shall they eat the fruit of their own way, and be filled with their own devices: the aversion of little ones shall kill them, and the prosperity of Fools shall destroy them: but he that feareth me shall rest without terror, and enjoy abundance without fear of Evil. Hear him therefore now and observe his Commandments, that you may possess him in time and Eternity.  
FINIS.   

Copies of two Papers written by the late King Charles II. of Blessed Memory.  

The first Paper.  
THE Discourse we had the other Day, I hope satisfied you in the main, That Christ can have but one Church here upon Earth; and I believe that it is as visible, as that the Scripture is in Print, That none can be that Church, but that which is called the Roman Catholic Church. I think you need not trouble yourself with the entering into that Ocean of particular Disputes, when the main, and in truth, the only Question is, Where that Church is, which we profess to believe in the two Creeds? We declare there to believe one Catholic and Apostolic Church, and it is not left to every fantastical Man's head to believe as he pleases, but to the Church, to whom Christ left the Power upon Earth to govern us in matters of Faith, who made these Creeds for our Directions. It were a very irrational thing to make Laws for a Country, and leave it to the Inhabitants to be the Interpreters and Judges of those Laws: For then every Man will be his own Judge, and by consequence no such thing as either Right or Wrong. Can we therefore suppose that God Almighty would leave us at those Uncertainties, as to give us a Rule to go by, and leave every Man to be his own Judge? I do ask any ingenuous Man, whether it be not the same thing to follow our own P●ancy, or to Interpret the Scripture by it? I would have any Man show me, where the Power of deciding matters of Faith is given to every particular Man. Christ left his Power to his Church even to forgive Sins in Heaven, and left his Spirit with them, which they exercised after his Resurrection: First by his Apostles in their Creeds, and many Years after by the Council at Nice, where that Creed was made that is called by that Name: And by the Power which they had received from Christ, they were the Judges even of the Scripture itself, many years after the Apostles, which Books were caconical and which were not. And if they had this Power then, I desire to know how they came to lose it, and by what Authority Men separate themselves from that Church? The only Pretence I ever heard of, was, because the Church has failed in wrestling and interpreting the Scripture contrary to the true Sense and meaning of it, and that they have imposed Articles of Faith upon us, which are not to be warranted by God's Word. I do desire to know who is to be Judge of that, whether the whole Church, the Succession whereof has continued to this Day without interruption; or particular Men, who have raised Schisms for their own Advantage?  
This is a true Copy of a Paper I found in the late King my Brothers Strong Box, written in his own Hand. J. R.   

The Second Paper.  
IT is a sad thing to consider, what a World of Heresies are crept into this Nation; every Man thinks himself as competent a Judge of the Scriptures, as the very Apostles themselves; and 'tis no wonder that it should be so, since that part of the Nation which looks most like a Church, dares not bring the true Arguments against the other Sects, for fear they should be turned against themselves, and confuted by their own Arguments. The Church of England( as it is called) would fain have it thought, They are the Judges in matters Spiritual, and yet dare not say positively there is no Appeal from Them: For either they must say, that They are Infallible( which they canno● pretend to) or confess, That what they decide in matters of Conscience, is no farther to be followed than it agrees with every Man's private judgement. If Christ did leave a Church here upon Earth, and we were all once of that Church; How and by what Authority, did we separate from that Church? If the Power of Interpreting of Scripture be in every Man's Brain, what need have We of a Church or Church men? To what purpose then did our Saviour, after he had given his Apostles power to bind and loose in Heaven and Earth, add to it, That he would be with Them even to the End of the World? These Words were not spoken Parabolically or by way of Figure: Christ was then Ascending into his Glory, and left his Power with his Church even to the End of the World. We have had these Hundred years past, the sad effects of denying to the Church that Power in matters Spiritual, without an Appeal. What Country can subsist in peace or quiet, where there is not a Supreme Judge, from whence there can be no Appeal? Can there be any Justice done where the Offenders are their own Judges, and equal Interpreters of the Law, with those, who are appointed to administer Justice? This is our case here in England in matters Spiritual: For the Protestants are not of the Church of England, as 'tis the true Church from whence there can be no Appeal, but because the Discipline of that Church is conformable at that present to their fancies, which as soon as it shall contradict or vary from, They are ready to embrace or join with the next Congregation of People, whose Discipline or Worship agrees with their own Opinion at that time; so that according to this doctrine, there is no other Church, nor Interpreter of Scripture, but that which lies in every Mans giddy Brain. I desire to know therefore of every serious Considerer of these things, whether the great Work of our Salvation ought to depend upon such a sandy Foundation as this? Did Christ ever say to the Civil Magistrates( much less to the People) That He would be with Them to the End of the World? Or did he give Them the Power to forgive Sins? St. Paul tells the Corinthians, Ye are Gods Husbandry, Ye are Gods Building, We are labourers with God, This shows who are the labourers, and who are the Husbandry, and Building? And in this whole Chapter, and in the preceding one, St. Paul takes great pains to set forth, that They, ( the Clergy) have the Spirit of God, without which no Man searches the deep things of God. And he concludes the Chapter with this Verse, For who hath known the mind of the Lord, that he might instruct him? But we have the mind of Christ. Now if we but consider in human Probability and Reason, the Powers Christ leaves to his Church in the Gospel, and St. Pau● explains so distinctly afterwards; we cannot think that our Saviour said all these things to no purpose: And pray consider on the other side, that those who Resist the Truth, and will not submit to his Church, draw their Arguments from Implications, and far fetched Interpretations, at the same time that they deny plai● and positive Words; which is so great a disingenuity, as 'tis not almost to be thought, that they can believe themselves. Is there any other Foundation of the Protestant Church, but that, if the Civil Magistrate please, He may call such of the Clergy as he thinks fit for his turn at that time, and turn the Church either to Presbytery, Independency, or indeed what he pleases? This was the Way of our pretended Reformation here in England. And by the same Rule and Authority it may be altered into as many more Shapes and Forms as there are Fancies in Mens Heads.  
This is a true Copy. J. R.    

A Brief Account of particulars occurring at the happy Death of our late Sovereign Lord King CHARLES II. in regard to Religion; faithfully related by his then Assistant, Mr John Hudleston.  
UPon Thursday the Fifth of February, 1685. Between Seven and Eight a Clock in the Evening, I was sent for in hast to the Queens Back stairs at Whitehall, and desired to bring with me all things necessary for a dying Person. Accordingly I came, and was ordered not to stir from thence till further notice; being thus obliged to wait, and not having had time to bring along with me the Most Holy Sacrament of the Altar, I was in some Anxiety how to procure it: In this conjuncture( the Divine Providence so disposing) Father Bento de Lemos a Portugez came thither, and understanding the circumstance I was in, readily proffered himself to go to St. James's and bring the Most Holy Sacrament along with him.  
Soon after his departure I was called into the Kings Bed Chamber, where approaching to the Bed side, and Kneeling down, I in brief presented his Majesty with what service I could perform for God's honor, and the happiness of his Soul at this last Moment on which Eternity depends. The King then declared himself, That he desired to die in the Faith and Communion of the Holy Roman Catholic Church, That he was most hearty sorry for all the Sins of his life past, and particularly for that he had deferred his Reconciliation so long; That through the Merits of Christ's Passion he hoped for Salvation, That he was in Charity with all the World; that with all his heart he pardoned his Enemies and desired Pardon of all those whom he had any wise offended, and that if it pleased God to spare him longer Life, he would amend it, detesting all Sin.  
I then advertised His Majesty of the benefit and necessity of the Sacrament of Penance, which advertisement the King most willingly embracing, made an exact Confession of his whole Life with exceeding Compunction and Tenderness of Heart, which ended, I desired him, in farther sign of Repentance and true sorrow for his Sins, to say with me this little short Act of Contrition.  
O my Lord God, with my whole Heart and Soul I detest all the Sins of my Life past for the Love of Thee, whom I love above all things, and I firmly purpose by thy Holy Grace never to offend thee no more, Amen Sweet Jesus. Amen. Into thy hands sweet Jesus I commend my Soul, Mercy, sweet Jesus, Mercy. This he pronounced with a clear and audible voice, which done, and his Sacramental Penance admitted, I gave him Absolution.  
After some time thus spent, I asked His Majesty, if he did not also desire to have the other Sacraments of the Holy Church administered to him? He replied, by all means, I desire to be partaker of all the helps and succours necessary and expedient for a Catholic Christian in my condition. I added, and doth not your Majesty also desire to Receive the precious Body and Blood of our dear Saviour Jesus Christ in the Most Holy Sacrament of the Eucharist? His Answer was this: If I am worthy, pray fail not to let me have it. I then  told him, it would be brought to him very speedily and desired his Majesty, that in the interim he would give me leave to proceed to the Sacrament of Extreme Unction, he replied with all my Heart; I then anointed him, which as soon as performed I was called to the Door, whither the blessed Sacrament was now brought and delivered to me.  
Then returning to the King, I entreated His Majesty, that he would prepare and dispose himself to receive. At which the King raising up himself, said, let me meet my Heavenly Lord in a better posture than in my Bed. But I humbly begged His Majesty to repose himself: God Almighty who saw his Heart would accept of his good intention. The King then having again recited the forementioned Act of Contrition with me, he received the Most Holy Sacrament for his Viaticum with all the Symptoms of Devotion imaginable. The Communion being ended I red the usual Prayers, termed the Recommendation of the Soul, appointed by the Church for Catholics in his condition. After which the King desired the Act of Contrition: O my Lord God, &c. to be repeated, this done, for his last Spiritual encouragement I said.  
Your Majesty hath now received the Comfort and Benefit of all the Sacraments, that a good Christian( ready to depart out of this World) can have or desire. Now it rests only, That you think upon the Death and Passion of our Dear Saviour Jesus Christ of which I present unto you this Figure( showing him a Crucifix) lift up therefore the Eyes of your Soul and represent to yourself your sweet Saviour here Crucified: Bowing down his Head to Kiss you: His Arms stretched out to Embrace you: His Body and Members all Bloody and Pale with Death to Redeem you: And as you see him Dead and fixed upon the across for your Redemption; So have his Remembrance fixed and fresh in your Heart: beseech him with all Humility, that his most precious Blood may not be  shed in vain for you: And that it will please him by the Merits of his bitter Death and Passion to pardon and forgive you all your Offences, and finally to receive your Soul into his blessed Hands, and when it shall please him to take it out of this Transitory World, to grant you a joyful Resurrection and an Eternal Crown of Glory in the next. In the Name of the Father, and of the Son, and of the Holy Ghost, Amen.  
So Recommending His Majesty on my Knees, with all the Transport of Devotion I was able, to the Divine Mercy and Protection I withdrew out of the Chamber.  
In Testimony of all which I have hereunto subscribed my Name. JO. HUDLESTON.   

Books printed and sold by Will. Weston, Printer and Stationer to His Excellency the Lord Deputy.  

abridgement of Christian Doctrine with Proofs of Scripture.  
The little Vade Mecum, or continual Companion of a Devout Christian.  
Belarmin's Christian Doctrine.  
Ledezma's Christian Doctrine.  
Jesus Psalter.  
Rosary of our B. Lady.  
St. Bridgets Prayers.  
The Mysteries of the Holy Mass.  
Holy Sacrifice of the Mass in English expounded.  
The friar Disciplined.  
Small Manuals.  
Christian Thoughts for every day in the Month.  
Nets for the Fishers of Men.  
The Maxims of Eternity.  
Prayers for the King in latin and English.  
The Impostor, posted, or the Author of the Protestant Resolution proved no Protestant of the Church of England.  
New Forms of Meditations.