Veritas Evangelica. OR THE GOSPEL-TRUTH Asserted in Sixteen Useful QUESTIONS, WHICH Being seriously Searched into, will open the way to find out assuredly the True, and Saving Faith of Christ, which is but One, as the Apostle affirms; Eph. 4. One Lord, one Faith, one Baptism.  
Written by T. K. and now Published by R. C.  
Read; Understand; and then Censure.  
Published with Allowance.  
LONDON, Printed by Nat. Thompson at the Entrance into Old Spring Garden near Charing Cross, MDCLXXXVII.   

To the most Serene, and Supreme Nursing Mother of the Holy Catholic Church, MARY, by the Grace of God, Queen of England, Scotland, France, and Ireland.  
Madam,  
THe Poor Woman's Mite, cast into the Treasury of the Church, was not only 
Mark 12. 41, 42.  accepted, but also commended by the Holy and ever-blessed JESUS, who is Truth itself, and prime Author of that Truth, which under the Tutelage of your majesty's truly Great, and Glorious Name, this small Treatise now publicly offers for the Good, and Eternal Welfare of your Majesty's Subjects, who can never be truly Happy without embracing the Truth of the Catholic, and Saving Faith of Christ. He, that will be happy in the end, (says Plato,) must lay hold on Truth in the beginning; And that all your majesty's Protestant Subjects might attain to this Felicity, I am certain, is Your Majesty's most Sincere and Gracious Desire; and it is the sole Design of this Book, wherein the Author endeavours to un-deceive the People, who hitherto have been misled into Errors, through the Ignorance of some, and the Malice and Avarice of others.  
Dread Sovereign, to doubt of Pardon for the high Presumption of this Dedication unto your Sacred Majesty by so mean, and simple a Woman, as I am, were not only to doubt of your Superlative, well-known, and resplendent Goodness, but also to detract from the worth of a design so good in itself, and so congruous to the Christian Fervours of your Great and Noble Soul.  
Wherefore, waving all puny Expressions of that Nature, I will turn all my Excuses into Prayers for your majesty's long Life and Prosperity, and humbly beseech the God of Truth to send, and continue the True Religion amongst Us, that the Stately Ship of your Majesty's Kingdoms and Dominions may always bear the happy Badge of Castor and Pollux; I mean, a happy Conjunction of Truth and Peace. And the Star of Jacob so guide the Course of our Royal Pilot (JAMES, the Great, the Good, and Just,) through the rough Seas of these latter Times, that He may safely Land the Ship of our Commonwealth in the fair Haven of Tranquillity by the Actions of Peace and Prosperity; and may settle the State of the Church on those Mountains of Ararat, Grace and Glory, that by this Jacob's Ladder of Blessedness, God may always descend to Us in the Blessings of Peace; And We at last ascend to God by the Benefit of True Religion, which is, and will be ever the Cordial Wish, and Devout Prayer of  
Your majesty's most Humble, most Loyal, and Dutiful Subject. R. C.   

To all Courteous and Nobly-disposed PROTESTANTS.  
Noble and Generous Countrymen,  
NAture, Duty, Christian Piety, have invited, urged, obliged me (after Twenty Years search into Religion) to propose unto you the Evangelical Truth; which this little Treatise, here humbly Offered up at the Altar of your Favour, will doubtless discover unto you: For therein you will find (if affection overmuch dim not the eye of Reason) a Richer Jewel, than any that comes from the Indies: The inestimable Margarite, I mean of the Gospel; that is, the True, Divine, and saving Faith of Christ. Which being but one, as hereafter is convinced, how studiously the same aught to be searched out; especially in these our times, so fruitful of opposite and contrary Religions, the worth of your Souls, the long Eternity of Joy, or of Sorrow, which we are to inherit, cannot but dictate unto you.  
Esteem me not to brag, before you read, what I writ: neither Arraign me as Guilty at the Bar of your Judgements, nor pass your Verdict upon me, till you have well examined (by weighing my Arguments in the impartial Balance of right Reason) whether Truth must Crown, or Error Disgrace, and cast me. I crave not a mild, but a just Censure. I fear not Reason, but Passion: not solid Learning, but partial Affection: not certain Knowledge, but prejudicated Opinions; which the Tongues and Pens of your Educators and Teachers, by misinformation, have engendered in you. And therefore I adjure you by the Judgement-Seat of Christ, (before which we are all one day to stand) if you love your Souls, take not all for Truth, (touching the Old Religion, commonly styled Papistry) which is delivered unto you, by those, who enjoy fair Women in Rich Benefices (provided by your Forefathers for chaste Priests) by disgracing, treading down, and keeping under this Religion. Which to be far other, than you are made to believe, the worth of your progenitors cannot but assure you: Whom to have been earnest Professors of the same, you cannot doubt.  
For, if you but read your Chronicles: If you but look upon the Windows of your Churches: If you but reflect upon the Names of the same Churches, of divers Days of the Year, of divers of your Colleges, upon the Crosses every where erected: Upon the multitude of Monasteries, Abbeys, and other Religious Houses; which heretofore flourished in this Kingdom: You cannot doubt, but that your Noble Progenitors, almost for the space of a thousand Years, were zealous Papists. Cast your Eyes then upon their Wisdom known by the Government, and Laws which they established: upon their Piety, blazoned by the goodly Churches, by the stately Monasteries, by the Renowned Colleges, which they Erected and Endowed; and Censure them not to have been so stupid, so ungodly, that with so great Zeal and Costs, they would have embraced, honoured, and established Papistry; had it been so absurd, so ungrounded, so Superstitious and Idolatrous, and so dangerous to Princes and their States, as divers of your deceived, or deceiving Teachers do bear you in hand. Neither think your Neighbours, who live Papists amongst you, so blockish, that they would forsake the easy and flesh-pleasing Religion of Luther, Calvin, and other new Teachers, to embrace, with so great loss and hazards, the austere Profession of Papists; if the same were such, as you are made to believe.  
Let not then any prejudicated conceits, defraud you of this fit Opportunity, to free yourselves from the worst of all mistake; and consequently from the fruitless pangs of too late Repentance; wherewith every one will be fearfully afflicted, that departs this life culpably, in a wrong and false Religion; when the Judging Light of Christ, shall lay open to him, how naked he is, (through his own irremediable negligence) of Divine Faith, of Heavenly Charity, and of other Celestial Virtues absolutely necessary to Salvation.  
But take me not here to invite, or urge you to any Herculean Labour; to the tedious Reading, and difficile discussing of the particular Controversies about Faith and Religion now in question amongst Christian People; which few, I know, have leisure, or means; fewer Capacity to look throughly unto, or ability to distinguish always Light from Darkness, Truth from Falsehood in them. But my Endeavour is, to stir you up to a serious consideration of certain general Heads, and undeniable Truths, (which this little Treatise doth present unto you) easy to be conceived, yet powerful to lay open even to mean Understandings, the assured Light of the True Gospel of Christ, and the absolute necessity of admitting some sure and un-erring Interpreter of God's Word, by him ordained, and enabled to deliver the right meaning thereof unto us in all Ages; but especially, when Controversies about Faith and Religion are raised: which Interpreter being once admitted of, and agreed upon, all other Controversies about points of Belief, will quickly be at an end; Peace will be restored again to Christians; and nothing will remain for the securing of Souls conjoined together in the Communion of Saints, but a studious care to decline from Evil, and to do Good, and Industriously to imitate the Blessed Life of Christ.  
But further yet to facilitate this affair: be pleased to distinguish in the Belief of Catholics (whom I often call Papists, to condescend to the Style of Protestants, so terming them, for adhering in Religion, to the Pope (in Latin Papa, this word signifying Father) as the common Spiritual Father of Christians, and supreme Pastor of the Flock of Christ) be pleased, I say, to distinguish in the Belief of Catholics, Divine Faith from Humane: Their Articles of Faith, from Humane Stories; which many distinguishing not; and thereupon persuading themselves, that Catholics with equal certainty and obligation believe the one and the other, that is, their Articles of Faith, and the Humane Stories, which relate the Lives, Actions, and Miracles of certain Saints; and finding some of these to be very strange, and to savour (in their conceit) of fraudulent Fictions; take this to be a sufficient Warrant for them to contemn Papistry, as a foolish, ungrounded, and fabulous Religion, and to repute Papists indiscreetly credulous, and plainly to be led in darkness and blindness.  
But these do much mistake; for the truth is, that although all Catholics be strictly bound to believe those points of Doctrine, which their Church doth propose for Articles of Faith, contained in the written word of God, or in the perpetual Tradition of the Church; or deduced by General Councils, or by the Pastors of the Church, out of God's Word, when Heresies are condemned: yet they are not bound to believe the Relations of particular Authors, concerning the Actions and Miracles of Saints, or other like things, farther than discreet Prudence and Christian Piety doth lead them; every Man being at liberty to weigh the worth and honesty of the Relator, and the probability of the thing related, and then to believe, or not to believe, as Reason and Piety shall dictate unto him: Yet not forgetting, that God is admirable in his Saints: That His Wisdom, Power, Justice, Mercy, and Sweetness, in Governing the World, and in contriving and ordering the Affairs of Man's Salvation, is far above the reach of our weak Understanding; That frequently there is less danger in believing too much, than in believing too little; and that there are some as strange things related in the Holy Scriptures (at which Atheists do stumble) as are in the approved Histories of the Church.  
Neither do Catholics believe these Stories, and their Articles of Faith, with one and the same certainty: for these Stories they believe merely with Humane Faith, for the Authority of the Relators, who may Err, mistake, or deceive: But their Articles of Faith they believe with Divine Faith, for God's Authority speaking in his Word, and by the ordinary Doctors and Pastors of his Church; being bound, under pain of forfeiting the Name of Catholics, and of incurring damnable Sin, not to disbelieve wittingly, any one of these Articles; all of them being Divine Verities warranted for Truth by the Holy Ghost, who continually guideth and directeth the Church in her Doctrine of Faith, as is hereafter showed out of God's Word: And so by disbelieving stubbornly the Articles of Faith which the Church professeth, Heresy is incurred; which is not incurred by disbelieving her Stories.  
Furthermore, if hereafter I affirm (not for want of Charity, but forced by unanswerable Arguments drawn from the word of God) that the Followers of the Protestant Religion, so dying, are not saved, take me to speak of those, who culpably prefer this Religion before the Catholic, or culpably die therein, being thereby destitute of that Faith and Charity, which is of necessity required to Salvation, and not of those, who being truly Baptised, and brought up among Protestants, have excusable Ignorance of the Catholic Faith and Church, by reason either of their tender Years, or of their weak Capacities, or else of their mean and rude Education; for such are secret Members of the Catholic Church; and therefore if they depart this Life, clothed with those Garments of Christ, with which he adorned them in the Sacrament of Baptism, not having fallen into mortal Sin, they shall certainly inherit the Kingdom of Heaven.  
In which happiness, none shall be Sharers, that pass out of this Life destitute of Divine Faith, which is the Gift of God, (of which more hereafter) or defiled with Mortal Sin; which is so called, because it destroys the supernatural life of the Soul (received by Regeneration in Baptism) consisting in Divine Faith, and other Celestial Virtues; but especially, in Sanctifying Grace and divine Charity; without which Divine Charity, nothing doth avail to Salvation, as the Apostle teaches, 1 Cor. 1. 13.  
Lastly, because divers Protestant Teachers endeavour to make their Followers believe, That the Fathers of the Primitive Church were Protestants, seeking thereby to Illustrate the Protestant Religion; that the greatness, and boldness of this Imposture (pardon the Word, for I know not how otherwise to express truly the dealing of these Men) may clearly appear; I humbly entreat all understanding Protestant's (which know it not) to take notice, That those ancient Worthies, and Lights of the Church of Christ, were either Monks, or Founders of Monastical Discipline; or at least, Approvers and Praisers of the same. St. Anthony was a Monk, and St. Athanasius his Praiser. St. Basil the Great, a Monk, and the Founder of a Monastical Institute, which in the Eastern part of the World is yet practised. St. Gregory the Divine, was a Monk: St. Chrysostom a Monk: St. Hierom a Monk: the Great St. Augustine the Founder of a Monastical course of Life: St. Martin a Monk: St. Benedict a Monk, and Founder of the Famous Order of Benedictine Monks, which does yet flourish in the Western Church: St. Gregory the Great was a Monk; and by the Labours of Forty Monks, did first plant Christianity amongst the English. Let any Man judge how likely, or how true it is, that these men were Protestants.  
Secondly, take notice, that these Ancient, and most Learned Fathers were great Praisers and Practisers of austere and penitential works, consisting in frequent Prayer, in much watching, in severe fasting, in hard lodgings, in course and spare Diet, in wearing of Haircloth, and the like. They lived single Lives. Many of them bestowed their Wealth upon the Poor, and other Pious Uses, and professed Voluntary Poverty, following therein the counsel of Christ, given Matth. 19 21. and they not only allowed of, but also most highly extolled the observing of perpetual Chastity, and Virginity, preferring the same far above Matrimony. Were not these men then strange Protestants?  
Thirdly, Take notice, that these Ancient Worthies, even by the Confession of all Protestants, were Men of excellent Wits, of excellent Learning: If then they had found in the word of God (as Protestants say they find) that only Faith does Justify; That Good Works are not meritorious: That in Works of Grace Men have not : That they are not able to keep the Commandments: That it is not in the power of Man or Woman to live perpetually chaste: That Virginity is not more pleasing to God, than Matrimony: That to give all to the Poor, to Fast, Pray, and watch much, and to undergo other Austerities, and mortifications of the Body, doth not profit and enrich the Soul: That there is no Purgatory, no Penance to be done, no satisfaction to be made for Sin; no punishment to be inflicted upon the Faithful for them after this Life.  
If, I say, the ancient Fathers had found these, and the like Doctrines of Protestants in the Scriptures (and why should they not have found them there, if there they had been, they being so Wise, so Learned, and so industrious Searchers of the Word of God, as they were?) If there, I say, they had found these things, and had believed them as Protestants do; they would have lived as Protestants do; for why should they not?  
If these pleasing Doctrines, which are light and easy to Flesh and Blood, and the sweet Liberty of the new Gospel had as feelingly pierced, and as strongly possessed the Hearts of those Ancients, as it did, and doth the Breasts and Bowels of Luther, Zwinglius, Bucer, Peter Martyr, Calvin, Beza, and their Followers, the Teachers of the Protestant Religion; they would, without all doubt, with these, have preferred Pleasures before Penance; Feasting before Fasting; the delights of the Conjugal Life before the continent and single; And in a word, Riches, Honours, Pleasures, before the labours and smart of a penitential and mortified Life; before voluntary poverty, and the vexing Attire of Haircloth, or else they had been mad: had they believed as most Protestants do, that such Exercises as these are needless, fruitless, yea, and superstitious Toys.  
But the Truth is, that those ancient and shining Lamps of Wisdom and Sanctity, did not believe as Protestants do, and therefore they lived not as they do; for they were otherwise instructed in the School of Christ; they read, and learned another Lesson in his Divine Gospel, even the same that Papists now do, and therefore they instituted their Lives, as they did; and were in very deed as much Protestants, as the Pope and his Priests and Friars now are, and no more, most certainly; unless we will have them to have been Sots and Madmen.  
If a dozen Protestant Ministers now, should consociate themselves together; and shaking off the Delights of the World, should apply themselves fervently to much Prayer, Fasting, Watching, lying on hard Couches, wearing of Haircloth, and such other austerities of Body; and forbearing to marry, should highly extol the single Life, perpetual Chastity, and should exhort young Maidens, Noble Gentlewomen, Princes Daughters, to the perpetual keeping of their Virginity, and Consecrating of it to God; would they be held for sincere and well-grounded Protestants? I think not. Nay, would they not presently be suspected for Papists? No doubt but they would: the institute of their Life plainly breathing Papistry, and wholly swerving from the Belief and practice of Learned Protestants.  
Let not then, my Noble and dear Countrymen, the misreports of some of your Teachers, so far prevail with you, as to make you believe (the better to keep and quiet you in Protestantism,) that the Fathers of the primitive Church were Protestants. For certainly those Blessed Servants of Christ were as far from being Protestants, as the most zealous of your Teachers are from being Papists, yea, from being Monks or Friars, and from instituting their Lives, as those Ancients did. If then you truly prise the Learning and Sanctity of the Primitive Church and Christians, become of that Belief which their Lives and Practices do Preach unto you. If you think them saved, be not so hardy as to seek a new way to Heaven; for the safety of your Souls, is of greater moment, than so to be exposed to hazard (being there can be but one saving Faith, as my Tenth Question will make plain unto you.) Eternal Glory is not easily to be set upon the Dice, when you may take a secure way to it. Become then of the Communion of that Church, in which the Fathers lived and died: that therein, seconding your Belief with a Virtuous Life, you may assuredly attain to everlasting Happiness; which I cordially wishing unto you, shall infinitely rejoice, if these my Questions (which I now leave to your perusal) shall further, or occasion your return to that Religion, which assuredly leadeth thither. As most certainly they will (Gods Holy Grace concurring) if you will but attentively, and with impartial Eyes, read them; and not be shuffled off with frivolous Answers; or rest satisfied, until you see my Arguments solidly refuted; which you will never see, if you look well to their Fingers, who shall undertake the answering of them. And so beseeching God to prosper your Reading and Meditation to his own Glory, and the Salvation of your Souls, I remain unfeignedly,  
A Wellwisher of Your Eternal Felicity, T. K.   

THE CONTENTS.  
Question 1. 
WHere was the Protestant Religion believed, and practised, the last Five Hundred Years before Luther? Page 1.  Question 2. 
If Luther was not the first Teacher of the Protestant Religion, to whom did he immediately succeed, in the Office of Teaching the same? Where also is treated of the Mission of Protestant Teachers. (p. 4.  Question 3. 
If the Protestant Religion be truly Catholic; when was it spread over the World; and what Heathen Nations hath it Converted to Christ? p. 11.  Question 4. 
What likelihood there is, that to bring to pass, and effect the great and merciful Work, of the Conversion of the Nations of the Earth, and of their Kings, to Christ, God hath never yet made use of the True Religion of Christ, and of the pure Light of the Gospel? p. 12.  Question 5. 
Whether it be not a very inconsiderable thing, and full of danger, to prefer, in matters of Faith and Religion, the Teaching of Men, before the Word of God? p. 16.  Question 6. 
Whether God hath left to Christian People any sure Rule of Faith, and certain Guide in matters of Religion; any Infallible Interpreter of his Word? (p. 24.  Question 7. 
If God hath left no sure and un-erring Interpreter of his Word, in matters of Faith: how can it be defended, that the Holy Scriptures are not unprofitable, and even pernicious to Mankind? p. 30.  Question 8. 
Whether the State of the great Family, City, Kingdom and Commonwealth, Army of Jesus Christ, that is, of his Church, doth require a Supreme Spiritual Head, or no? p. 33.  Question 9 
Whether the way to Salvation be narrow, or no? (p. 40.  Question 10. 
How it can be defended, that Jesus was the true Messiah, promised in the Old Testament, if the Church, which he Founded, erred so many Ages, in her Doctrine of Faith? p. 42.  Question 11. 
Did the Church of Christ Err heretofore, because Christ could not preserve her from Erring, or because he would not? p. 63.  Question 12. 
If the Church of Christ did Err for so many Ages, How can it be defended, that God is truly Good, and doth truly desire the Salvation of Mankind? p. 65.  Question 13. 
If the Church of Christ did Err from the true Light of the Gospel so many Ages; could he find none fit, in so many Hundred Years, to restore the same, till Luther, falling out with the Pope, and breaking his Vow of Chastity, began to teach a new Religion, tending to Liberty and Looseness? p. 69.  Question 14. 
Whether God by Miracles, can draw and incline men to believe a false Religion, or no? Where it is showed, that Cod by Miracles did draw our Forefathers, at their first Conversion to Christianity, to believe Papistry. p. 74.  Question 15. 
Out of which Religion the Elect of Christ, are to be gathered, at the day of Judgement? p. 80.  Question 16. 
Whether Protestants, or Catholics, do take the sure way to Eternal Happiness? Where it is showed, that Papistry, by the Judgement of all Learned Protestants, is a saving Religion; and consequently a securer way. p. 87.  An Appendix. 
Whether the Apostles were Protestants, or no? p. 95.    

Question I. Where was the Protestant Religion Believed, and Practised, the last five hundred years before Luther.  
First I Demand of Protestants, where, in what Countries, Provinces or Cities, was the Protestant Church and Religion, Extant and Practised, the last five hundred years, immediately before Luther's Revolt, from the Roman Church: Which he began in the year 1517? First, To say, that Christ for those five hundred years, had no True Church, no Saving Faith and Religion upon Earth, is flatly against Daniel 2. 44. foretelling, that the Kingdom, that is, the Church of Christ, should stand for ever; and c. 7. v. 14. That it should Never be Corrupted: And against Christ himself, assuring us Matth. 16. 18. That the Gates of Hell should never prevail against his Church.  
Moreover, out of this Answer, it follows, that Christ was not the Saviour of the World. For if the World, had no means of Salvation from him, for those five hundred years: Such means it had not from him, the next five hundred years, which passed before these: Which being granted, it will be hard, if not impossible, to prove, either by Scripture or Reason, that for the space of the next five hundred years, which reach up to the times of the Apostles, the World from Christ had any true means of Salvation. And so by this Answer, he will be wholly excluded, from being the Saviour of the World; as hereafter more clearly shall appear.  
Secondly, No understanding Protestant will deny, that the World was full of Christians before Luther began his new Preaching, or that they then had, believed, and re-cited the CREED of the Apostles. If then a Christian in those times, had been pressed by a Jew, Turk, or any other Infidel, to deny that Article of his Creed, I believe a Holy Catholic Church, a Communion of Saints: Whether might he, with a safe Conscience have denied it, or no? If safely he might have denied this Article; safely also he might have denied the rest: In regard that all these Articles, so far forth as they are the Object of Faith, are of equal Truth and Certainty, as is manifest. For if one of them be false, what certainty is there of the rest? But if he might not without damnable Sin, and the high offence of God, have denied this Article, as doubtless he might not; then this Article, as well as the rest, is a Divine Truth, which we ought to believe, with firm and Divine Faith: And consequently there was extant in the World, before Luther's rising, a Catholic Church, and a Communion of Saints: That is, a common union or conjunction of Sanctify'd People in that Church. Otherwise Christian People, could not so strictly have been obliged, to believe that Article: For they cannot be obliged to believe a Falsehood. Christ (then in the Ages immediately before Luther, began to Preach, and institute the Protestant Church and Religion;) had on Earth a Catholic Church, and a Sanctify'd People therein, united together in Faith and Religion, and in the participation of his Divine Benefits.  
Which being so: What will Protestants Answer to my Question? Will they grant, as the Truth is; that although the Protestant Church and Religion, were not where extant and in practice, the last five hundred years before Luther: Yet Christ had then, and in all former Ages, a saving Faith and Religion? But then I must tell them first; That if the Protestant Religion and Church, were not then the Catholic Church and saving Religion of Christ, it cannot prudently be thought, or possibly proved, to be so now. But rather all Discreet and Judicious People, must hold it to be a new Invention; such as the Arrian, or the Nestorian Profession was.  
Secondly, I must tell them, that That Religion, which before Luther's Innovation, was a Saving Religion, is still a Saving Religion: For why should it not, it being the same that it was? Which being granted; the Protestant Profession cannot be a Saving Religion: Because there cannot be two Saving Religions extant at the same time, opposite and contrary one to another (as hereafter more clearly shall appear) in regard that one of them, must of necessity be a false Religion, and proceed (as from the prime Suggestor and Author) not from God, but from the enemy of mankind: Who will never invent and set a foot a Religion apt to save men in.  
Thirdly, I must tell them, that if in all Ages before Luther's time, Christ on Earth had a Holy Church, and a Saving Religion; as most certainly he had: The first Protestant's did very ill, in forsaking her Communion, and in raising against Her such Factions and Tumults, merely for Liberty sake, as they have done: For this breaking off, was not to secure their Souls, (whatsoever they pretended, to have some colour of their doing;) but to enjoy more Carnal Liberty, than the long settled Discipline of that Holy Church could bear, and allow. And as ill do They, who still maintain the same breach, and impugn the same Holy Church, and saving Faith of Christ: Following New Inventions in Religion, tending to Liberty: Of which they can never be groundedly secure, that they are sufficient to Salvation; as this little Treatise doth make too too manifest.  
Some Protestants perchance, being loath to grant, that their Church and Religion, had no Being at all upon Earth, for the last five hundred years before Luther: And yet not able to nominate, with any colour of Truth, where their Church then was, and where their Religion was believed and practised, (there being no Record, or foot-step of these things extant in the World) will affirm, that for many Ages before ●●ther, their Church lay hidden under Papistry. But how do they know this? Doth the word of God, teach any such thing? If the Papists, which then lived, did not know of any such thing; or that there was any such Church: How do the Protestants, that now live, know it?  
Certainly this saying is too too Childish, and fit for Idiots, or Madmen, to make, then for men of Judgement: For thereby Anabaptists, Quakers, new Arrians, or any other foolish Heretics whatsoever, may pretend, that their Churches and Religions, were ever extant in all former Ages, and ever in practice in the World, even since the times of the Apostles: Than the which, what can be more ridiculous? My first Question then, cannot be so Answered by Protestants, as may satisfy the Consciences of Prudent men. But let us pass to the next.   

Question II. If Luther was not the first Teacher, of the Protestant Religion; to whom did he immediately succeed, in the Office of Teaching the same? Where also is treated of the Mission of the Protestant Teachers.  
IF Luther was not the first Teacher of the Protestant Religion; to whom did he immediately succeed, in the Office of Teaching the same? If in this Office, he did not succeed to any other Doctor, who had the same before; (as most certainly he did not, for no such former Teacher of the Protestant Religion, can be named;) then clear it is, that Luther was the first Teacher of the Protestant Faith and Religion. Further than I demand; Who set him a work, to Teach as he did? God? Or the Enemy of God and Man? Not God most certainly.  
1. Because nothing can be said, to justify the new Teaching of Luther, which may not be said, to justify the new Teaching of Arius, or of Nestorius, or of the Anabaptists and Quakers, or of any other false Prophet and Heretic, that ever was. Let Trial be made, and this will be found to be most true. For by the selfsame ways, by which Luther can prove himself, to come from God, any Heretic may prove himself to come from God. Will Luther say that he had a private Instinct from God? That he saw, there was great need to Reform the Doctrine of the Church? That the People and Princes, who followed him, gave him Calling, and the like? The selfsame might Arius have said; the selfsame may the Quakers, and Anabaptists say; and the selfsame may any False Teacher say, that can get People to follow him.  
2. Because it is certain, that Luther had no Calling, or Mission from God at all: Without Calling and Mission from whom, no man may take upon him the Office of Preaching, and of Pasturing the People of God; as is clear out of his Holy Word, Rom. 10. 15. Heb. 5. 4. For he came not from God, either by Ordinary, or by Extraordinary Mission: And so he had no sending from him at all. For God doth use no other sorts of sending, because no other are fit, to distinguish the True Preachers of God, from the False Prophets of the Devil. For Calling and Mission, from Temporal Magistrates, from the Common People, or pretended from private Instincts, are agreeable, and common to False Prophets, and Heretical Teachers: And some of these, for want of better, when they are urged, they ever pretend: But Ordinary, or Extraordinary Mission, they are never able to show.  
Extraordinary Mission God doth use, when he sendeth any one to make notable Mutation about Religion. But then to assure the World, that those, whom He doth so send, do come indeed from him, he doth ever furnish them, with the Gift of Heavenly Miracles. Which Gift is as it were His Broad-Seal set to their Commission: Whereby they are easily distinguished, from False Prophets, and Heretical Teachers.  
By this manner of Mission, God sent Moses and Aaron, and Christ and his Apostles, to make those Mutations and Additions about Religion, which they made; furnishing them with the Gift of Miracles, as is plain out of his Sacred Word. Which Gift was so necessary, even to the Blessed Son of God himself, notwithstanding, the great Sanctity of his Life, and Excellency of his Doctrine: The plain Predictions of the Holy Prophets, and the weighty Testimony of St. John the Baptist, that he affirmeth John 15. 24. That if he had not done amongst the Jews, Works that no other had done, they should not have sinned; In refusing Him for their Messiah.  
Must Luther then (his Life and Doctrine being such as it was) be received as sent from God, by Extraordinary Mission, to make so great a change in Religion, as he did, without any Miracles at all? Who will think so, but inconsiderate, blind, or madmen?  
But Note here by the way, a thing worth the observing: That those, whom God doth send, by Extraordinary Mission, do never exclaim against the Church of God, and the Ordinary Pastors thereof, which were before their time, as though they had erred in matters of Faith, and abused and misled the People of God; as appears by the 23 d. of St. Matthew: But this is ever the Property of Heretical Teachers, raised up by the Devil, to seduce Souls; who always pretend, to Teach the Church and People of God better than they were taught before. And thereupon they cry out, that the Church and her Pastors had Grievously Erred; Till they, forsooth, came, and discovered the True Light of the Gospel. But how False and Fond the proceeding of such men is, will appear by that which follows in the sequel of this Treatise.  
By Ordinary Mission God doth send those, who immediately, or in the time of Succession mediately, succeed (by due Consecration, and Authorising) in the Office of governing (in things Spiritual, and Pasturing the People of God) to them, who were sent from him by Extraordinary Mission. In this manner the Priests of the Law of Moses succeeding Aaron by Generation, Consecration and Authorising, had Ordinary Mission from God, during the time, that That Law was in force. And in like manner, the Pastors and Doctors of the Law of Grace, succeeding to the Apostles, by due Consecration, and Authorising, have Ordinary Mission from God, during the time, that this Law is to be in force: Which is, even till the Day of Judgement.  
Which succeed, I say, to the Apostles by due Consecration and Authorising, that is, by that Consecration and Authorising, which Christ ordained, to confer Divine and Spiritual Power to his Pastors. For this Power being a Divine and Supernatural thing, a participation of the Power of Christ, and of Force and Efficacy to Bind and Lose Souls, to Cleanse them from Sin, and to Sanctify them; no Mortal man, though never so eminent in Temporal Magistracy, is able to invent and ordain Means, to give and impart the same. And therefore strange and audacious, was their attempt, who in the time of Edward the VI invented a New Form to Consecrate Arch-Bishops, Bishops and Priests, and to Endue them with Divine and Spiritual Power. But into this Error they fell, by the singular Providence of God, that thereby Infinite Sacrileges, and Abuses of the Blessed Sacrament, might be avoided: Which would have happened in This Kingdom, if Protestant Bishops and Ministers, had been True Priests indeed.  
Out of this Doctrine, which is most True, it clearly followeth, that neither Luther, nor any other Protestant Teacher whatsoever, had, or hath any True Calling or Mission from God at all. For manifest it is, that none of these Teachers had Extraordinary Mission from God: For they could never yet show his Broad-Seal, which is the Gift of Miracles. And as manifest it is, that they have not Ordinary Mission from him. For they cannot possibly extend the Line of their Succession, beyond Luther's time; or Nominate any Rank of Pastors reaching up, to the Apostles Times, to whom these men do succeed, in the Office of Teaching the Protestant Religion. Dangerous then is the state of all Protestants; because really, and in very deed, they want True Pastors sent from God.  
But some will say, that the Case of English Protestants is not so bad; because they have Bishops, who have Ordination from the Church of Rome. I answer. First, That these their Bishops, have indeed a certain shadow of Ordination, but not the thing itself; because in their Ordination, the same Matter and Form is not used, by which Priestly Power is conferred in the Roman Church: But that which was Invented, in the days of Edward the VI and Ratified in the time of Queen Elizabeth; by which Divine Power cannot be given.  
Secondly, I answer, that if these English Prelates, were truly Bishops and Priests indeed, yet this could nothing avail them, or their Followers: Because this is not sufficient to True Mission from God; in regard, that over and above this, true Faculty and Authorising, (from the Ordinary Pastors, of the Roman Church) to Teach and Pasture the People of Christ, Succession of Truth in Dogmatical Points is of necessity required, to Ordinary Mission from God. Which Faculty and Authorising, our English Bishops wanting, they should thereby be destitute of all True Mission from God, although they were indeed True Bishops; as it befell the Arian and Nestorian Bishops and Priests: Which having True Ordination, and being Truly Bishops and Priests, were notwithstanding destitute of all True Mission from God, being thereof deprived by God and his Church, in regard of their Rebellion against the Church, and of the false Heretical Doctrine which they Taught. For Christ would have it to be in the Power of the Pastors of his Church, to deprive False Teachers of all Authority to Teach, and to expel them out of his Flock, that they might not ruin the Souls of his People.  
Thirdly, I answer, That Protestant Pastors, cannot have True Mission from the Roman Church, though she would bestow it upon them: Which she would never do, unless they will become Catholics, and will undertake the Teaching, and Re-planting of the Catholic Religion: God's Grace and the care of their own Salvation, and of the Salvation of those numerous Flocks of People, which follow them, drawing them to enterprise so Heroical and Divine a work. Which point I show thus. Either the Pastors of the Roman Church, or the Pastors of the Protestant Church, are False Prophets, False Teachers, False Explicators of the Word of God, and of the Mysteries of Christ: This is evident; for they cannot be both Orthodoxal Teachers, seeing they contradict one the other, about many of the Principal Articles of the Christian Religion.  
If the Pastors of the Roman Church be False Prophets, and Heretical Teachers: They have no Mission from God themselves, being by him prohibited to Teach, as all False Prophets are: How then can they impart true and Divine Mission to others? But if the Pastors of the Protestant Church, be False Prophets, falsely Teaching, and Expounding the word of God, and the Religion and Mysteries of Christ; then They are wholly incapable of True Mission, God himself prohibiting them to Teach, because False Doctrine in matters of Faith, doth tend to the ruin of Souls, as is clear out of the Word of God, Matth. 7. 15. And so the Roman Church, if she would, cannot give Protestant Bishops and Ministers, True Mission and sending from God.  
Out of the Doctrine delivered in this Question, which is solid and true; it clearly followeth, that the Protestant Religion, is not truly Apostolic, that is, descending from the Apostles, and the same, that they Believed and Taught: Though it pleases the Teachers thereof, so to style it, to make it the more acceptable, to their followers: Even as bitter Pills are sometimes Gilt with Gold, that they may the more easily be swallowed. The reason is, that this Religion, doth not descend from the Apostles, by a continual Line, of Doctors and Pastors, one succeeding the other, in the Office of Teaching, and practising the Protestant Religion; which reacheth through all Ages, even up to the Apostles.  
If any Protestant will answer to this, that they esteem not their Religion Apostolic, because it descendeth from the Apostles, by such a Line of Succession: But because it is shaped out, according to the Model of the Religion of the Apostles, expressed in the Word of God, so near as the Founders and Shapers thereof, could guests. I reply first, that I will then grant, that the Protestant Religion, may be styled Apostolic, in this sense, when all Protestants shall be agreed among themselves, which Sect of theirs is best shaped out, according to the Model, of the Apostles Religion, expressed in the word of God, and cometh nearest to the Purity thereof: That is, whether the Lutherans, or the Swinglians, or the Calvinists, or the Anabaptists, or the Quakers, or the new Arians, or the Parliamentary Protestants, or the Puritans have shaped out their Religion best, and nearest to the Purity of the Apostles times. But as they will never be agreed of this, the best rule to guide them, in the work of shaping out Religion, being but the private guess of this, or that Sect-Master, or Sect: So I shall never be tied to grant their Religion to be Apostolic.  
Secondly, I answer, that according to this manner of proceeding, every Heretic, will prove his new Devices in Religion, to be Apostolic: If he himself may be Judge, and may have leave to Sense and Expound the Scriptures, as his own Guests and Conceit shall lead him. Which absurd Liberty being denied to Protestants, they can never prove, even in this Sense, their Religion to be Apostolic.   

Question III. If the Protestant Religion, be Truly Catholic: When was it spread over the World; and what Heathen Nations hath it Converted to Christ?  
IF the Protestant Religion be truly Catholic, as the Teachers thereof do style it; it is now, and in former Ages must have been spread over the World. For Christ, as Daniel foretold, c. 2. Was to grow into a Mountain, that is, into a Church, which is his Mystical Body, that was to fill the whole Earth. And as the Royal Prophet Sung, Psal. 2. He was to have the Gentiles for his Inheritance, and the ends of the Earth for his Possession. The Christians also of all Ages, were bound to believe a Catholic Church, according to the Creed of the Apostles, as I before showed. Which being so; if Protestants have been this Catholic Church, and their Religion, the most common and Universal Religion, believed over the World: They must have spread themselves and their Religion over the World, by Converting Heathen Nations to Christ: according to the clear Promises of God made to the Patriarches, that in their Seed, that is, in Christ, all the Nations of the Earth should be Blessed: (Which Promises you shall find in my tenth Question) and according to the words of Christ, Matth. 24. saying, This Gospel of the Kingdom shall be Preached in the whole World, for a Testiomny to all Nations: And then shall come the Consummation: That is, the end of the World.  
Now then, I demand of Protestants, what Heathen Nations, in this, and in former Ages, they have Converted to the Belief and Practice of their Religion, and have thereby spread the same over the World, as the True Catholic Faith of Christ ought to be spread? If they cannot truly name any such Nations, as indeed, they cannot, unless they will feign: Let them confess, as the certain Truth is, that their Religion is neither Truly Catholic, but so termed, to delude the simple; nor the true Faith of Christ, by which in him the Nations of the Earth are to be Blessed. Let each Prudent Protestant, who truly seeks Salvation, thoroughly weigh this Point.   

Question IU. What likelihood there is, that to bring to pass, and effect, the great and Merciful work, of the Conversion of the Nations of the Earth; and of their Kings, to Christ, God hath never yet made use of the True Religion of Christ and of the Pure Light of his Gospel.  
IT is certain out of the Word of God, alleged in the last Question, that Christ was to have the Gentiles for his Inheritance, and the ends of the Earth for his Possession, as the Royal Prophet foretold, Psal. 2. 8. That is, He was to destroy false Religions, and the Worship of False Gods, and of the Devil, through the World; and to introduce his own Divine and most Holy Religion, and the True Worship of one God amongst the Nations of the Earth: Thereby to bring unto them, the Blessing Promised, Gen. c. 12. c. 22. c. 26. c. 28. and Psal. 71.  
2ly. It is also certain, that Christ was to enter upon this his Inheritance, and to begin the ruin of Idolatry, and the Conversion of the Gentiles, by the Preaching of his Apostles, within some few years after his Ascension: As is clear out of the Commission, which he gave them, Matth. 28. saying, Go, Teach all Nations; and out of the words of St. Paul, Act. 13. saying to the Jews, To you it behooved us first to speak the Word of God: But because you repel it, and judge yourselves unworthy of Eternal Life; behold we turn to the Gentiles; for so our Lord commanded us: I have put thee to be the Light of the Gentiles; that thou mayest be Salvation unto the utmost of the Earth, Isaias 49.  
Thirdly, It is certain, that although the Conversion of the Gentiles, was to be begun by the Apostles; yet it was not to be completely finished by them; but was to be continued by their Successors the Doctors and Pastors of the Church, Ephes. 4. 12. And not to be accomplished till toward the end of the World; as is clear out of God's word, Matth. 24. Where our Saviour being asked a Sign of his coming to Judgement, and of the end of the World, gave the complete Preaching of his Gospel to all Nations, for a sign thereof, saying, This Gospel of the Kingdom shall be Preached in the whole World, for a Testimony to all Nations, and then shall come the Consummation.  
This also is manifest out of Isaias, by whom God foretold the conversion of the Kings of the Earth to Christ his Son, and their lowly subjection to his Church, saying, v. 7. c. 49. King's shall see, and Princes shall arise and Adore for the Lords sake. And again, Kings shall be thy Nursing Fathers, and Queens thy Nurses: With Countenance cast down toward the ground they shall Adore thee, and they shall lick the Dust of thy feet. And c. 60. Thy Gates shall be open continually, day and night they shall not be shut, that the strength of the Gentiles may be brought to thee, and their Kings may be brought: For the Nation and the Kingdom, that shall not serve thee, shall perish. And a little after, speaking again of the Church of Christ gathered out of the Gentiles, he says, For that thou wast forsaken (viz. in the time of the Law of Moses) and hated, and there was none that passed by thee, I will make thee to be the pride of Worlds, a joy unto Generation and Generation: And thou shalt suck the milk of the Gentiles: And thou shalt be Nursed with the Teats of Kings.  
Out of which clear Prophecies, it seems to be manifest, that the chief Conversion of the Gentiles was to be effected, long after the times of the Apostles: When the Roman Empire, the strength then of the Gentiles, in the time of Constantine the Great: And in the following Ages the Kings and Princes of Spain, France, England, Scotland, Ireland, Denmark, Norway, Swedeland, Poland, Hungary, and of other Countries, were Converted to the Faith of Christ, and wonderfully Honoured and Enriched his Church; as the Laws of exemption, which they made, or received, the Edifices which they Built, and Bishoprics and Monasteries which they Founded, and Endowed, do abundantly testify. For in the Apostles days, and some Ages after, was rather fulfilled the Prediction of Christ, foretelling Luke 21. That his Disciples and Servants should be Hated before Kings and Precedents, and should be Despised, Persecuted, and Killed by them.  
Which things being so, I demand of Prudent and Considerate Protestants, what probability there is, that to bring to pass the Divine and Merciful work, of the Conversion of the Nations of the Earth, and of their Kings to the Chaste and Holy Faith of Christ, and to the Worship of the true God, from the Impure Service of False Gods, and detestable Worship of the Devil. God hath never made use of the True Religion of Christ, and of the Pure Light of his Gospel; (if the Protestant Profession be Christ's True Religion, and the Pure Light of his Gospel) but hath ever made use, to effect this admirable work, of his Power and Mercy, of the Blind and Superstitious Religion of the Papists?  
That God for the space of above a thousand years, in the Conversion of Heathen Nations and their Kings, hath ever made use of Papistry, is evident, out of the Histories of former times, which relates the Conversion of Nations. Yea, even in these latter times, in which, since the rising of the Protestant Religion, the Faith of Christ, hath been infinitely spread in the East and West-Indies, and in divers vast Islands of the Sea, amongst Heathen and Barbarous Nations: God hath utterly neglected the True Religion, and the pure Light of the Gospel, that is, the Protestant Religion: And hath made use only of Papistry, to make these Nations Blessed in Christ. Now is not this a very likely thing, if Papistry be a False, and Protestancy the True Religion? As likely, certainly it is, as that the Sea doth burn, as that the Sun is dark, and Snow black.  
For (to speak plain English) If Protestancy be God's Religion, and Papistry the Devils, in regard, that God cannot in very deed, be Author of both these Religions, they being opposite, and contrary one to the other: How can God neglect the Protestant Religion, and make use of Papistry, to spread the Faith of his Son over the World, to make thereby the Nations of the Earth Blessed in him? Nay, how can they be made Blessed in Christ, by the help of the Devil's Religion? How can it become the Wisdom and Goodness of God, to neglect his own Religion, and to spread, increase and exalt the Devils? To neglect the True Light of the Gospel, and to delude the Nations of the Earth, with the Superstitions of Papistry?  
Who then is so short and dim sighted, that he doth not see, that even from hence is most clearly proved, that the Protestant Profession, is not God's Religion, is not the Pure Light of the Gospel, ordained by God, to give Light to the Gentiles, and to make them Blessed in Christ: But a late and new Invention suggested by the Enemy of God, to destroy in these Northern parts of the World, that Religion which God made use of heretofore, to root out Him and his Idolatrous Worship; and to make these Nations Blessed in his Son?  
I conclude then this Question with this Syllogism: That is God's Religion, and the True Gospel, and Doctrine of Christ, which is Preached over the World, to spread therein the Name and Faith of Christ, for a Testimony to all Nations. But Papistry, and not Protestancy, is so Preached over the World: Ergo Papistry, and not Protestancy, is God's Religion, and the True Gospel, and Doctrine of Christ. The Major is certain, and clear out of the Words of Christ, Matth. 24. above-related. The Minor is certain, and also clear out of the Histories of former Times; and also of this present Age. The conclusion follows well. And so it rests demonstrated, that the Holy Catholic Roman Faith, Nicknamed Papistry, is God's Religion, and the True Gospel of Christ. Which will appear yet more clearly out of the Questions following.   

Question V Whether it be not a very inconsiderate thing, and full of danger, to prefer, in matters of Faith and Religion, the Teaching of Men, before the Word of God?  
ALthough the Arguments of the precedent Questions, be firm, and strong, and sufficient, to make Considerate Protestants to look about them; yet many of them, will be little moved therewith; because they are possessed with a strong imagination, that Their Religion is grounded upon the word of God, is squared out thereby, and wholly, or at least very much cleansed, from the Doctrines of men: To free them from which false and dangerous Conceit and Persuasion: I here demand.  
Whether it be not a thing of great Inconsideration, and of no small danger, to prefer, in matters of Faith and Religion, the Teaching of Men, the Doctrine of This, or That Preacher, before the Word of God? Yea, in effect, to hazard and pawn one's Soul, that the Teaching of these, or those new Masters, is truer, and rather, to be followed, than the express word of God itself?  
This will seem to Protestant's a strange demand, because they esteem Papists not a little culpable, for relying too much upon the Doctrines of Men: And therefore they will here bid me, take myself by the Nose. Nevertheless, whatsoever they imagine, I will easily here free Papists, and prove them guilty of preferring the Doctrines of Men, before the express Word of God.  
That Papists are not guilty of this Crime, is clear enough. First, Because no Text of the Word of God, taken in its proper Sense, (and as the Ancient Fathers, the general Counsels, the ever visible Catholic Church of Christ, did take it,) doth directly contradict, any Article held by the Roman Church. For example, no Text doth say, that we are not justified, by Faith and Goodworks: That Works of Grace done in the state of Grace are not Meritorious: That the Body of Christ is not really in the Holy Eucharist: That Lawful Priests, have not Power (as Gods Instruments) to Absolve from Sins rightly Confessed: That no Satisfaction, is necessarily required on our Parts: That there is no Purgatory: That it is not Lawful, or Profitable to Pray to Saints, to Honour them, as Sanctify'd Creatures, to respect Reverently their Relics; to have Holy Pictures, and Reverently to regard them, for the Love of Christ, or his Saints; and the like. No Text, I say, of the Word of God, doth expressly condemn These, and the like Articles believed by Catholics: Though many make expressly for them, as Catholic Divines do show.  
Secondly, Although all True Catholics, do Humbly and Obediently believe, as the Church Teaches: And thereupon do firmly embrace divers Articles proposed by Her, which are not, in express Terms, found in the Scriptures: Yet in these very Points, they do not believe the Doctrines of men, or prefer the Doctrines of men, before the express Word of God; or hazard their Souls, that the Teaching of Their Pastors, is truer, or rather to be followed, than the Word of God: But in these particular Articles, they rely upon the Authority of God, and believe the Word of God, speaking in, and by his Church; which will not be hard to show.  
For the Office of Preaching the Word of God, by Christ committed to his Apostles, died not with them, but continued with their Successors. And so the Preaching of their Successors, was the Preaching of the Word of God, not only in the first Age after the Apostles, but in all succeeding Ages, the Holy Ghost Ever abiding with them, John 14. And Teaching them all Truth, in matters of Faith, John 16.  
Moreover, in the Ages after the Apostles, not only those who had Skill and Means to Read the Scriptures: But those also, who could not Read them, might believe in Christ, and might be Saved by him: And consequently they might have true Faith in him: Which they could not have, but by Believing the Word of God: The Apostle saying Rom. 10. Faith is by Hearing, and Hearing is by the Word of Christ. Whilst such than Herd and Believed The Doctrine of the Church; that is, the Teaching of the Doctors and Pastors of the Church, they Herd, and Believed the Word of God: The same do Papists now.  
furthermore, it cannot be doubted, but that the Gospel and Voice of Christ, is the Word of God; and that those, which hear these, hear the Word of God. But the Preaching and Teaching of the Doctors and Pastors of the Church of Christ, is the Gospel and Voice of Christ, Ergo, etc. This is clear out of Matth. 24. where Christ says, This Gospel of the Kingdom shall be Preached in the whole World, for a Testimony to all Nations, and then shall come the Consummation. For who do Preach this Gospel, in all Ages, till the end of the World, but the Doctors and Pastors of the Church? Their Preaching then is the Gospel of Christ, and consequently the Word of God. Christ likewise says, John 10. speaking of his Sheep, which he is to gather out of the Gentiles, even till the end of the World: Other Sheep I have, which are not of this Fold, (that is, of the Flock of the Jews;) Them also I must bring, and they shall hear my Voice. Christ did not, nor doth not Preach to the Gentiles, to gather his Sheep from amongst them, in all Ages, by his own Corporal Voice: But by the Voice and Teaching of the Pastors of his Church. Their Voice then is his Voice, and consequently the Word of God.  
Which is yet further showed out of Luke 10. where Christ says to his Pastors, and Teachers: He that heareth you, heareth me. Wherefore while Papists do hear the Teaching, of the Doctors and Pastors of the Church, lineally succeeding the Apostles, they hear the Word of God, the Gospel of Christ, the Voice of Christ; yea, Christ himself. And therefore they cannot be justly said, to believe, in matters of Faith, the Doctrines of men: Or to hazard their Souls upon the Doctrines of men: But upon the Authority of God speaking in, and by that Church, which his continual assistance maketh to be, The Pillar and ground of Truth, 1 Tim. 3.  
But the Case is not so with Protestants: For they do not only rely, and hazard their Souls, upon the Doctrines of Men: But they also prefer the Doctrines of men, before the express Word of God. For in divers most weighty Points of Religion, they leave, not only the Ancient Fathers, the General Councils, and the ever visible and Catholic Church of Christ, but even the Word of God itself, to follow the Teaching of their new Masters. This will seem at first a strange, or rather a very Injurious, and Contumelious Imputation: But let us make it plain by some examples.  
The Word of God, says James 2. 24. Do you see that a man is justified by Works, and not by Faith only? But Protestant Teachers say, that a man is justified, Not by Works, but by Faith only. Mark how directly, they contradict the Word of God. For that says, By Works, and not by Faith only. And these do Protestants believe, rather than the express Word of God, in the weighty point of Justification: On which their Salvation depends; which is not obtained, but by the true manner of Justification.  
Secondly, The Word of God, says, Luke 1. 6. That the Parents of John the Baptist, Were both Just before God, walking in all the Commandments and Justifications of our Lord without blame. Whence it clearly follows, that this Holy Couple kept all God's Commandments. For he that breaks them, doth not Walk in them without blame. The Word of God likewise says, 1 John 5. 3. This is the Charity of God, that we keep his Commandments, and his Commandments are not heavy. But Protestant Teachers generally affirm, that the Commandments of God, are Impossible, are such as no man can keep, are Insupportable: And confequently they must say, that no man is bound to keep them. For no man is bound to do more than he is able. By which Doctrine, they do not only lose the Bridle to all Vice, and make God more Indiscreet, and more Tyrannical, than any other Commander in the World: But They also flatly contradict the word of God: Which not only shows, that some men have kept the Commandments, but also expressly affirms, that they are not Heavy. And yet Protestants rather believe these, than the Word of God in this most weighty point. But Note well, what follows, against these Teachers, out of the Word of God, 1 John 2. 4. Which there says, He who saith he knows God, and does not keep his Commandments, is a Liar, and the Truth is not in him. But Protestant Teachers affirm, that they rightly know God, but do not, nor cannot keep his Commandments, Ergo, They are Liars.  
Our Saviour Instituting the Holy Eucharist, says, Luke 22. 19 This is my Body which is given for you. But English Ministers generally say, That the Eucharist is not Christ's Body, which was given for us; that is, his True Body: But a Figure, or remembrance of it. Christ says, My Body, which is given for you: That is, my True Body. For his True Body was given for Us, suffered for Us, and not a Figure or Remembrance thereof. But these new Teachers say, Not his True Body; not that, which was given for Us, that suffered for Us: But a Figure of it, which the Word of God no where Teaches. And thus they flatly contradict the Word of God, in this most important Article of Faith: On the right Belief, and Use of which, Salvations depends, as is manifest out of the 6 St. Joh. and out of the 11. of the 1 of Corinthians. And yet These our English Protestant's believe, rather than the Word of God, though it expressly says, That the Eucharist is the Body of Christ, The Flesh of Christ; He himself saying, John 6. 51. The Bread which I will give, is my Flesh for the Life of the World.  
4ly. Dani●l 2. 44. The Word of God says, In the days of those Kingdoms, the God of Heaven will raise up a Kingdom (that is, the Church of Christ) that shall not be dissipated for ever: And his Kingdom shall not be delivered to another people. And it shall break in pieces, and shall consume all these Kingdoms; and it shall stand for ever. Of which Church of Christ speaking again, c. 7. He saith, His Power is an Eternal Power, that shall not be taken away; and his Kingdom, that shall not be corrupted. Conformable to which clear Prophecy of Daniel, concerning the Perpetuity and Incorruption of the Kingdom, and Church of the Messiah; Christ speaking of his Church, Matth. 16. says, And the Gates of Hell shall not prevail against her. That is, The Power of the Devil, and false Doctrines, by which men are seduced, and brought to Hell. John 14. 16. He says, That the Holy Ghost should Abide with his Apostles for ever. That is, with them and their Successors, the Doctors and Pastors of his Church: For they were not in their own Persons to abide for ever with the Church to Teach and Guide her. And John 16. 13. He says, That the same Divine Spirit, should Teach them all Truth. In respect of whose continual abode with the Church, to Teach her, in matters of Faith and Religion, All Truth: St. Paul styles her 1 Tim. 3. 15. The Pillar and ground of Truth.  
But Protestant Teachers say, that the Church of Christ Hath been Corrupted: That the Gates of Hell, that is, the Devil and his Instruments, Have prevailed against her, and have filled her with Pernicious Errors, and Superstitions, for above these thousand years: That the Holy Ghost, hath not taught her All Truth; but hath given place to the Devil, permitting him, to replenish her, with Errors and Superstitions, to the ruin and loss of Infinite Christian Souls: That She is not the Pillar and ground of Truth: But the receptacle and sink of falsehood. And thus they directly contradict the Word of God, about this prime and most important Article, of the Truth and Incorruption, of the Church of Christ, in matters of Faith and Religion: And yet Protestants rather believe Them, than the clear Word of God; so much doth draw and blind, the Love of Novelty and Liberty.  
But they will say, we leave not the Word of God, to follow the Teaching of Men: But to follow the right meaning of the Word of God, delivered unto Us by our Teachers. I answer, First, Have you just cause to think, that these your Teachers, who have neither Unity, nor Sanctity, nor Antiquity, nor the Gift of Miracles, nor any true Calling and sending from God, do rather deliver unto you, the right meaning of the Word of God, than the Ancient Fathers, General Councils, and ever Visible Church of Christ guided by the Holy Ghost? I believe not.  
I Answer, Secondly, That you are mistaken. For you leave the Word of God, to follow the Interpretation of your Teachers. Which Interpretation, is not God's Word, but their Word, their Conceit, their Doctrine, and Explication of God's Word: To follow which, you leave, as I have showed, the express Word of God. And therefore most true it is, that you leave the Word of God, to follow the Doctrines of Men: If your Teachers be men.  
Thirdly, I answer, That, if Affection did not make your Judgements miscarry, you might easily see, that the Doctrine of your Teachers (being so directly contrary to the Word of God) cannot be the meaning thereof. For God in his Sacred Word, Ordained to instruct, and not to delude us, and in his profound Mysteries, doth not use to speak one thing, and to mean the clean contrary: To say that the Eucharist is his Body, and to mean, That it is not his Body, but a Figure of it: To say, that men are justified by Works, and not by Faith only: And to mean, that they are not justified by Works, but by Faith only. For this manner of dealing is fit for a Juggler, than for God: And if the same be once allowed of, what foolish, wicked, damnable Heresy can there be, that may not be thus defended by Scripture? Or what Articles of the Christian Faith may be firmly proved out of the Word of God, if wilful, headstrong, Presumptions Teachers, may in this sort Explicate, Delude and Contradict, the clear, plain, and Literal Sense thereof?  
If any one desire, to see more places of God's word, contradicted in this manner, by Protestant Teachers, let him look in the Industrious Collation of Doctor Smith, formerly Bishop of Chalcedon; and he shall there find demonstrated to his Eye, that these men, by their new Doctrine, do oppose the express Word of God, in above two hundred Points of Religion, now Controverted betwixt the Catholics and them: So far off they are, from Teaching the Pure Word of God, as they make their Credulous Followers believe: And so wide their Doctrine is, from being the True Light of the Gospel, as they usually style it. Whereas in very deed, it is only their own new Interpretation of the Gospel; not the Gospel itself: As is evident by the multitude of Sects, which are amongst them: Some being Lutherans, others Swinglians, others Anabaptists, others Calvinists, others new Arians, others Quakers, some Puritans, some Arminians, some Parliamentary Protestants, and the like: Which could not happen, if all their Teachers, indeed did follow the Word of God, (that being but one) and not their several Explications, and Interpretations of it. Whence it doth clearly appear, that the state of Protestants is most dangerous: Because, in those Points of Doctrine, in which they differ from the Old Religion, instead of following the Word of God, they merely follow the Word of Men.   

Question VI Whether God hath left to Christian People, any sure Rule of Faith, any certain Guide in matters of Religion; any Infallible Interpreter of his Word?  
TO discover to Protestants, the true Root of their Division into so many Sects, I demand of them, whether they have any certain Rule of Faith, or no? That is, whether they have any sure and un-erring Guide to Direct them, in matters of Faith, to the right meaning of the Word of God: Any Infallible Proposer of their Articles of Faith: Any un-erring Director, in the profound Mysteries of the Christian Religion, and in the practice of the Worship of God? If they have none of these: How can their Faith be certain? If it be uncertain, doubtful, wavering, as indeed it is, for want of a sure Rule to guide it by: With what Prudence may Christian People hazard their Souls therein?  
If Protestants have any certain Rule of Faith, why do not the Learned of their Churches, make use thereof, to agree and atone the Controversies which are among them? That they are divided into such several Branches, as I a little before named, cannot be denied. That they jar, and contend about weighty Points of Religion, is manifest. For they differ about Predestination, the Cause of Sin, the Redemption of Christ, his Descending into Hell, his Ascension up to Heaven, and sitting at the Right-hand of God, his Equality with his Father, the Baptising of Infants, the Real Presence, of the Body and Blood of Christ, in the Eucharist, Church Government, Ceremonies, and like. Which to be weighty matters, and such as wring the Conscience, beside the Nature itself, of these things, is clearly showed, by the Reluctation of our English Non-conformists.  
But, to avoid the Disgrace of uncertainty, in Matters of Faith, some Protestants will say, that they want not a Sure Rule, to square out their Faith by: For the Scripture to them, is a certain and Infallible Guide. But to manifest how defective this Answer is; I demand, whether the Scripture of itself, or Interpreted, be a sure Rule of Faith? If of itself, without the help of an Interpreter, it be such a Rule: Why have not all, that read it, one and the same Faith? Why do not all believe the self same Articles, and Divine Verities, if the Scripture itself, clearly and distinctly propose them to all? Where the Rule is certain, all that is measured by it, is Uniform, and of the same quantity: As is manifest by a Pound, by a Quart, by an Ell, by a Bushel, and the like. And therefore if the Scripture of itself, without the help of any Interpreter, be unto Men, a sure Rule, a certain and stinted measure of Faith; it doth to all, that Read or Hear it, measure shape, and square out, one and the same Belief, one and the same Religion, one and the same Worship of God. But this is evidently false: Ergo, evidently also false it is, that the Scripture of itself, without the help of an Interpreter, is a sure Rule and Guide, in matters of Faith.  
For what is more manifest, than that several Readers, left to the guidance of the Scripture itself, and not tied to any Interpreter, do gather out of it, several and opposite Faiths and Religions, though they use all Humane Diligences, to understand them rightly, and be never so Learned, never so well skilled in the Greek and Hebrew Tongues? This is evident, by the several branches of Protestants beforenamed: Who all take the Scripture itself, (as they say and pretend) for their Guide and Director, in matters of Faith and Religion: And yet they differ and contend so infinitely as they do. Which differing and contending, we must not conceive to spring in them, merely from Malice, and the Spirit of Contention: But rather from the Obscurity of the Scripture, and the depth and profundity, of the Mysteries therein contained: In which our weak understandings may easily mistake; and may easily be deluded by the Devil, if we want the help of a sure and Infallible Interpreter.  
This I think, understanding Protestants, will not deny. And therefore, if they will have the Scripture to be a Sure Rule, to direct their Faith and Religion by, will they, nill they, they must admit of, and adjoin to the Scripture, a sure, un-erring and Infallible Interpreter thereof: But such an one, it is impossible for them to find, unless they will leave the Protestant, and return to the Catholic Faith again: For seeing they reject the Interpretation of Fathers, of Counsels, of the Ordinary Doctors and Pastors of the Church: And hold, that the Church of Christ may err, yea, and hath shamefully and perniciously erred, for above these thousand years; where will they find an Unerring Interpreter of the Scripture? Or in whom hath God placed this high, most necessary, and most important Office?  
If he hath not placed it, in the Doctors and Pastors of his Church, which he hath ordained to Perfect his People, and to keep them from wavering in matters of Faith, Ephes. 4. And which the Holy Ghost hath placed in the Flock of Christ, Act. 20. To govern the Church of God: Hath he placed it in the Temporal Magistrates, of Kingdoms and Commonwealths? Or in some one Temporal Magistrate, to whom God hath committed the Teaching, and directing of all Nations? If God hath not placed this most needful Office in General Counsels consisting of the Learned Sages and Prelates of the Church; hath he placed it in the Parliaments of England; consisting for the most part of unlearned Laymen? I think no Sober Protestant will say so.  
Neither will any Understanding Protestant, I think, fly here to the private Spirit: And make thereby every Crack-brained Scripturist, an Infallible Interpreter of God's Word. For if hither he fly, not only a Quaker, an Anabaptist, a Presbyterian, but a Tailor also, a Button-maker, Weaver, or Cobbler, will make his Party good, with any Doctor the Protestants have, and dart Text for Text with him, for whole Hours together, without losing one Inch of ground: Till Church Authority, the deadly Weapon of the Papists, be urged against him. By urging which against these Fanatic People, Protestant Prelates, do not a little, or slightly Wound themselves; they being as blame-worthy indeed, if not much more; for resisting the Authority of the Catholic Church of Christ, as these are, for resisting the Authority of the Church of England.  
Nevertheless I approve not, but detest the Male-peart boldness, of these and the like Ignorants: Who, transgressing the bounds to them prescribed, and entering upon, (to their own Perdition,) the smoking mount of the Holy Scriptures Exod. 19 wherein God doth speak to Moses and Aaron, and deliver his Sacred Oracles, to be by them made known to his People,) dare take upon them to interpret the same, and to search into, and Sense the Profound Mysteries of God, wickedly betrampling with their Impure Feet, and Polluting with their base Conceits, those pure but deep Fountains of Heavenly Verities: It being their Duty to Learn, and not to Teach. Yet I cannot but pity their Misled Zeal: Which if it were steered by the True Church of Christ, would Enrich their Souls with the precious Jewels of many Christian Virtues; whereas now it is likely to be the utter ruin of them.  
Neither can I but greatly blame those, who to draw these weak and unwary People off, and to separate them from the Breast of the Catholic Church: (At which they were securely nourished, with the Milk of Celestial Doctrine, Meat befiting their state and Weakness,) did put the Bible into their Profane Hands, inviting them to the Gospel, to the Pure Light and Liberty of the Gospel: And assuring them that those Sacred Volumes were easy to be understood, and that in them they were to seek for the Truth of God's Religion, as being ordained by him, for the Reading and Instruction of all. And to facilitate this desired separation; those New Teachers, spared not to Disgrace with all Art and Cunning, the Rank and Dignity of the Prelates of the Church, and to Vilify Church-Authority; Proclaiming it to be Tyrannical: And that to urge men to believe, as the Church doth Teach, was no less than plain Butchering of Consciences.  
But when these New Masters, had effected, what they sought; and by the help of Temporal Power, had brought Multitudes of People under their Command: Then presently they stepped into the place of the Ancient Prelates: Took their Authority upon them, and in matters of Faith and Religion, would have all to dance after their Pipe, all to believe, not what they themselves Learned out of the Book of God, but what these men thought fit to propose: That Book now being too hard, for Vulgar People, for the Unlearned sort. Who now must stand below, and not ascend, and enter upon that obscure and smoking Mountain: But must hear Moses and Aaron; must hear Authorised Teachers; must obey the voice of the Church, viz. Of Saxony, of Geneva, of England; and must follow in Saxony one Faith, in Geneva another, in England another. Now they must learn the Law of God, from the mouth of Teachers allowed of by the Commonwealth, and be tied to believe what they propose.  
And therefore in Saxony, they must not budge from Luther; in Geneva from Calvin, in England from the Belief Established by Parliament: Which if they do, presently they are urged, and sometimes born down by Church Authority: Presently excellent and pithy Sentences, extolling Church Authority, and showing the Necessity thereof, are Alleged, Magnified, urged in Sermons, in Books, out of the Scripture, out of Tertullian, St. Cyprian, Lirinensis, and other Fathers: Notwithstanding that these very Sentences, through the sides of these poor Ignorants, do deadly stab the Hearts, of those which allege them, for disobeying that very Church Authority, which these Sentences speak of, and commend.  
But with what Equity, (if I may be so bold as to ask) with what Security of Conscience, do these Authorised Teachers, proceed against these Zealous Ignorants, for following that Belief, which they gather out of the Word of God, put into their Hands, by these their Teachers, and force them to follow another, which by the very Rules and Tenets of these men, they cannot but esteem Superstitious? May they not justly say: If the Scripture only be the Rule of Faith, why do ye not permit us to believe, what we find therein? If it be easy to be understood, why do you punish us, for holding that Doctrine, which we gather out of it? If it be not easy, why do you put it into our Hands? If we are not bound to believe, in Points of Faith any thing, that is not expressly in the Scripture, why will ye force us to believe and practise that, which there we find not?  
If Church Authority is to be rejected, why do you interpose yours? If it be a Butchering of Consciences, to force men to Believe, as the Church doth Teach; Why do you force us to Believe as you Teach? If you contemn the Authority, of the ●ver Visible Church, why do you force us to Reverence, and to stoop to yours? What signs do you show, what Miracles do you work, to demonstrate unto us, that your Church Authority is rather to be Followed, rather to be Obeyed, than the Church Authority of the Ancient Fathers, of the General Counsels, of the ever Visible Church of Christ? If Church Authority be to be Followed, be to be Reverenced, be to be Obeyed, Restore Us to that, which Hoary Autiquity, which Succession of Prelates, which Consent of Nations, which Excellent Sanctity, which Manifest Miracles do commend unto Us. If it is to be rejected, leave us to God's Word, and force not our Consciences against that Light, which shineth unto us, in Reading the same. Thus may these misled People now complain, against those, who having drawn them out of the Bosom of the Catholic Church, do now endeavour to Inthrawl them to themselves. But much more terrible, I fear will be the Bill of Complaint, which one day they are likely to put up, at the Chancery Bar of Heaven, if a speedy and serious Course be not taken, to restore these misled Souls again, to the secure feeding of their Mother Church: Which God of his Mercy, bring to pass, for the Eternal Happiness both of Them, and their Leaders.   

Question VII. If God hath left no sure, and un-erring Interpreter of his Word, in Matters of Faith; How can it be defended, That the Holy Scriptures are not Unprofitable, and even Pernicious to Mankind?  
PErchance some Protestants, not able to give a satisfying Answer to my Question, about the Interpreter of the Scriptures, will affirm, That God hath not ordained any certain Interpreter of those his Sacred Oracles: but hath left them to the scanning, and guests of all Readers whatsoever. But then I demand, How it can be defended, that these Divine Books are not hurtful; yea, and even pernicious to Mankind? For evident it is, that they may be taken in divers, and opposite Senses: Yea, evident it is, that they are de facto so taken, by several Learned Men. Who, following no surer Interpreter, than the strength of their own Wit and Learning; do gather out of them, contrary Faiths and Religions, and several worships of God: Of which some of necessity must be false, and hurtful to all that follow them; for False Religions are ever hurtful, yea plainly pernicious, to those which follow them; as more clearly hereafter shall appear.  
And indeed three things are questionable about the Holy Scriptures, which, without the help of an un-erring Interpreter, authorized, and enabled by God himself, to guide us to the Truth about them, can never be rightly, and fittingly decided. The first is, Which Books are Canonical, and truly the Word of God: And which are not? The second is, Which Translation is good, right, authentical; and which is not? The third is, Which is the true and right meaning of the Holy Ghost, in this or that Text, or Sentence of Scripture, touching upon some point of Faith: About the sense whereof, the Learned do contend.  
Which being so, divers People, persuaded in their Consciences, that the Scriptures are Divine Books, and really the Word of God: And that by believing them rightly, and by following that Religion, which they teach, they may obtain Life Everlasting: Will earnestly endeavour to search out the true meaning of them. Which they being not able every where to find by their own natural Forces, without the help of a sure Interpreter, directed by the Holy Ghost: They will pick out divers false Senses; yea, and Religions, out of the Scriptures, by mistaking their right meaning: Which they will repute the true meaning of them, (being not tied to any Interpreter,) and will defend Tooth and Nail, to the assured Perdition of their own Souls, and theirs, whom they draw after them; and to the raising of several Factions, endless Contentions, and bloody Broils amongst Christian People; as we see fallen out since the rising of Luther.  
For each of those, who thus search the Scriptures, without regarding any Infallible Interpreter, will easily persuade himself, that is the right meaning of the Holy Ghost, which he hath lighted upon, and that, the true Light of the Gospel, which shineth to him, in reading and scanning the Word of God; and that therefore it standeth him upon, if he will not betray the Truth, and lose his own Soul, to stick firmly thereunto; and to strive even to death to maintain the same: Yea, sometimes such Searchers of God's Word, esteem themselves bound in Conscience, to bandy with all the force they can, against those, who seek to Ruin, what they would Raise. From which manner of persuasions, have proceeded, not only great varieties of Religions, and great Animosity in the defence of them; but all the furious Garboils also, and bloody Contentions about Religion, which now for above these Hundred Years have miserably turmoiled the Christian World; and yet are likely further to turmoil it; unless Christian Princes open their Eyes, to behold the true Root of these Dissensions; and how absolutely necessary it is, to admit of some one Infallible, and Un-erring Interpreter of God's Word, authorized, and enabled by the Holy Ghost, to deliver the true Sense thereof unto us, and to guide us in Matters of Faith and Religion; if ever they mean to repress justly, the Irreligious boldness of Fanatical Interpreters, and to see Peace again restored to the Christian World.  
Which Root of Dissension is no other thing than that liberty, to Read and Interpret the Holy Scriptures, which the Protestant Religion instilleth into Men; while it denieth the Infallibility of the Church, admitteth of no certain, and un-erring Judge of Controversies, to whose definitive Sentence, all are bound to submit; and maketh the written Word of God, of itself, without an Interpreter, the sole Rule of Faith; by which all Men ought to square out their Belief and Religion.  
By all which, it appeareth to be manifest, That, according to the Grounds and Tenets of the Protestant Religion, the Sacred word of God, is not only unprofitable, but even hurtful and pernicious to Mankind, for want of a Sure Interpreter, appointed by God, to guide us, (in Faith and Religion,) to the right Sense and Meaning thereof: As beside the Reasons given, the manifold Examples of divers unfortunate Men, do convince; who, by over-boldly searching into the Bible, have either cracked their Brains, or fallen into despair, or turned Jews, Turks, or Atheists, or embraced absurd and ridiculous Opinions; for what made Hacket formerly, Naylor, and others lately, to give themselves out for New Christ's? What made so many false Prophets, and Prophetesses appear in the late Confusions of England? Or what occasioned then so many Sacrileges, Barbarities and Cruelties, but too much poring into, and meddling with the Bible?   

Question VIII. Whether the State of the Great Family, City Kingdom, Commonwealth, Army of Jesus Christ that is of his Church, do require a Supreme Spiritual Head, or no?  
ALL understanding Protestants, will easily grant, that no Family, City, Kingdom, Commonwealth, Army, or Navy, can be fittingly, and rightly ordered, and governed, without some Head, or Supreme Magistrate, to whom Subjects may have recourse; and from whom they may receive Directions, as need shall require. Which being so, I demand of Protestants, whether the State in Earth of the Great Family, City, Kingdom, Commonwealth, Army of Jesus Christ, that is, his Church, doth of necessity require, for the fit Uniform and peaceable Government thereof, a Supreme Head, a Supreme Spiritual Magistrate, to whom the Subjects thereof may have Recourse, and from whom they may re-receive Directions, in matters of Faith and Religion, as need shall require?  
To deny the Necessity of such a Supreme Magistrate, for the fit Government of the Church of Christ, consisting of Men, yea, of so many several Nations, differing in Laws, Customs, Affections, Empire, and the like, is manifestly against Reason. And to affirm, that although such a Magistrate be extremely needful, for the due Government of His Church, yet he neglected to provide Her of any such, is to accuse him of want of Wit and Discretion, for there was never yet amongst Civil People, so simple a Founder of a Commonwealth, or so simple a Lawmaker, that ordained no Supreme Power in his Commonwealth, no Interpreter of his Law, no Judge to decide and end Controversies. Christ then being Founder of the best Commonwealth that ever was, and maker of the best Law that Mankind ever received; it can be no less than Blasphemy, to affirm, that he left this his Noble Commonwealth without a Supreme Magistrate, to whom his People might have recourse; and his Divine and Evangelical Law containing so many obscure Verities, so many profound Mysteries, without an Interpreter, without a Judge, to decide, and end Controversies.  
Moreover, If Christ hath ordained no such Supreme Magistrate, Head or Guide of his Church, in things Spiritual, appertaining to Faith and Religion, it seems to follow clearly and manifestly, that every man is at liberty to believe what he list, and to practise what Worship of God he thinks best. What Unity then in Faith, what Uniformity in the Worship of the Divinity can there be in the Church of Christ? Or what sure means have Christian People to know who be right and who Heretical Believers? Or to discern their true Prelates, whom they are bound to obey, Heb. 13. 17. from False Prophets, from Heretical Teachers, whom they are to shun, under pain of Damnation? Matth. 7. Tit. 3. Yea, How can any man be proved to be a false Teacher, if there be not some known true Teacher? If no man hath Power and Authority from God to direct the Faith of others. If no man be bound and obliged by Christ to Believe, or to Teach as an other would have him, how can any man be justly esteemed to Believe or Teach amiss? Or why should he be reputed to Believe or Teach amiss, if he be not bound to limit and square out his Faith and Teaching, by the Judgement and Discretion of some other?  
Wherefore, either we must say, that the Church of Christ is not to be obeyed, that false Prophets are not to be avoided, that no man doth Believe or Teach amiss, so long as he Believes and Teaches well in his own Judgement; and that no man is, or can be, in respect of Men, an Heretic, or a false Prophet: All which is contrary to the Word of God, and plainly overthroweth all Christianity; or else we must affirm, as the certain Truth is, that God hath ordained and appointed some to teach and to direct others, what they ought to Believe and Practise to obtain Life everlasting; and others to be taught and guided.  
What will Protestant's to this? Will they deny all possibility of Unity and of Order in the Church and Family of Christ? or else will they grant (as Reason, and as the Truth requires,) that God hath ordained some visible Ministerial Head, some Supreme Spiritual Magistrate in his Church, to whom all may have Recourse in the Affairs of Religion, and by whom all are bound to be directed in Points of Faith, and in the Practice of his Divine Worship?  
If this they grant, I demand which is this Head, this Spiritual Magistrate, and in whom doth reside this Supreme Spiritual Power and Authority? Doth it reside in Supreme Spiritual, or in Supreme Temporal Magistrates? If in Supreme Temporal, doth it reside in one, or in many? If in one, who is this Supreme Temporal Magistrate? Who hath Power and Authority, even by God's Ordination, to direct the whole World, all the Nations of the Earth, in matters of Faith, and in the Practice of God's Worship? And how is this proved out of the Word of God?  
If this Supreme Power reside not in any one Supreme Temporal Magistrate; Doth it by God's Ordination, reside in many, that is, in the Supreme Temporal Magistracy of each Commonwealth, in such sort, that the Supreme Temporal Magistrate, Prince or King of each Commonwealth or Kingdom, hath Power and Authority from God to direct the Subjects thereof in Faith, and to appoint them what Religion they shall follow, what Worship of God they shall practise? If so, than the Subjects of each Commonwealth are bound, under Pain of Damnation, even by God's Ordination, to be of that Religion which their Supreme Temporal Magistrate will have them.  
And so, where such a Supreme Magistrate is a Catholic (that is, a Papist, according to the Style and Language of Protestants,) his Subjects are bound to be Papists, if so be he will have it. Where he is a Lutheran, they are bound to be Lutherans; where he is a Calvinist, they are bound to be Calvinists; where he is an Anabaptist, Quaker, Arrian, or Nestorian, they are bound to be of the same Profession, if their Prince will have it so, and that even by God's Ordination; if those Protestants say true, who will have every Temporal Prince to be within his own Dominions Supreme Director, Leader, and Guide in matters of Faith and Religion, even by the Ordination of God? than the which, what can be more Absurd? yea, more Impious and Blasphemous? for this doth make God far worse than the Devil, in regard that the Devil can but only entice and solicit People to follow false Religions; but here God is made to tie and oblige them even under pain of Damnation, to embrace and practise false and Heretical Religions, when seduced Princes, or Supreme Temporal Magistrates will have it so.  
Where note by the way, The late hard and harsh Dealing of some English Protestants, toward their Catholic Neighbours, whom they termed Traitors, often vexed and afflicted, and esteemed worthy of all Punishments, because they would not believe and practise that Faith and Religion, for True and Divine, which it hath pleased this Commonwealth to Frame (not out of the Holy Scriptures, Ancient Fathers, General Councils, and Perpetual Tradition of the Church, but out of the Doctrine of Luther, Melancthon, Suinglius, Peter Martyr, Calvin, and the like, who in their Rising, Calling, Proceeding, were as like Arius, Pelagius, Nestorius, and other former Heretics, as one Egg is like another) which I say, it hath pleased this Commonwealth to frame, and to propose; though Catholics cannot so do, without incurring the high Offence of God, and certain Peril of their own Souls; because they are persuaded in their own Consciences, that to embrace or profess the Protestant Religion, is a damnable Sin, in regard that the Profession thereof, is the Profession of a False Religion, (which is ever damnable to the Conscious Professor) and the denial of the True, that is, of the only Right and Saving Faith of Christ; which Catholics hold to be no other than the Ancient, and commonly received Faith of the Christian World, not rashly, and upon slight, but after serious Consideration, and upon firm and sure Grounds, as every judicious man may easily perceive, at least in part, out of that which this little Treatise doth present him.  
Hard then, and much to be pitied, was the late Condition of English Catholics; who either truly and really must have been Traitors to Christ, and ruin their own Souls, or else they must have exposed themselves to be reputed, by their Misinformed Neighbours, Refractory, Disobedient, Unsure and Treacherous to their Prince; a thing, to all good Catholics, most Hateful, most Detestable, and must have run the Hazard to lose their Goods and Liberties, and have laid open to the Malice of Spiteful Neighbours, to the Spleen of Furious Protestants, to the Railing of Slanderous Predicants, to the base Vexation of Pursuivants, and to the Depilations of Promoters, and of other Under Officers. To these Miseries I say, Innocent Catholics have been exposed, till it hath pleased God to raise up a good Josiah, our Gracious Sovereign, James the Second, to Protect them, and to extend his bountiful Favour toward them.  
But to spin out the Thread begun, if it be contrary both, to Scripture and Reason, so to enslave Religion, to the Check of Temporal Lords, that Subjects must believe as it shall please them to appoint. We must admit that Supreme Power to Guide and Direct in Matters of Faith, doth immediately reside in certain Spiritual Rulers, Prelates, and Magistrates, even by the peculiar Ordination of God. Which being so, I demand of Protestants, whether this Power, by God's Ordination, resideth in one, or many? This I say, I demand of Protestants, in regard that of the right knowledge of this Point, doth depend the right knowledge of the True Gospel and Religion of Christ, which we cannot learn, but of those Doctors and Pastors whom God doth send and Authorize to Teach.  
What then will Protestants answer to this Question? what will they answer? Much, no doubt; but not much to the purpose, because they are not yet agreed among themselves about this Point; for the Lutherans will have this Power to reside in their Teachers; but the Calvinists in theirs. The Anabaptists will have it reside in their Congregation; but the Quakers in theirs. The English Protestants will have it reside in their Bishops and Parliaments; but the Puritans will have it to be in their Consistorian Elders. And so none of these can make a satisfying Answer to my Question, all of them disagreeing as they do, and no one Sect of them having better Grounds out of God's Word than the rest. For I demand, First,  
In whom did this Power reside, the last five hundred years before Luther? If it were then in any Protestant Doctors, let them be named, and let it be showed out of good Records, whether they were Lutherans or Calvinists. But if no such Doctors can the named, as certainly they cannot, because there were none such, and that this Power did then reside in other Teachers; how came any sort of Protestant Doctors to have this Power afterwards? here nothing can be said for Protestants, that may not as rightfully be said for Arians, Nestorians, or any other Heretics whatsoever.  
Secondly, I demand, Whether this Power reside in one, or in many? If in one, who this one among Protestants is? If in many, who these many are, and whether they have any visible Head among them or no, to whom all the rest are bound to stoop, and to submit their Judgements in the Decision of Controversies about Faith and Religion,? If they have no such Head, what Hope of Unity in Faith, and of Uniformity is there in the Service and Worship of God? certainly none at all, as evident Experience doth teach, by the Example of the Lutherans and Calvinists, and of other Protestants.  
And so, while Protestants refuse one Supreme Spiritual Head, authorised and enabled (by the continual Assistance of the Holy Ghost, clearly promised in the Word of God) to direct them in Faith, and in the right Worship of God, without danger of mis-leading and deluding them; they refuse in very Deed, not only Unity in Faith, and Conformity in the Service of God, but the true means of Salvation also, which Christ our Saviour hath ordained for them, within the Communion of his Catholic Church.  
Out of whose happy Communion, they will not acknowledge themselves to be, nor see the Danger they are in, till it be too late. Because willing, (without searching seriously into the matter) they repute the Old Religion to be such, so Vile, Absurd, and Superstitious, as the false Tongues and Pens of divers of their Teachers (who like to those of Isaias 28. 15. make Lying their Hope, and are protected with Lying) depaint it to be, that so, with more tranquillity of mind, they may enjoy the Liberty of their New Religion, esteeming the Absurdities reported of the Old, to warrant them sufficiently, not only not to look after the same, but also utterly to hate and detest it.  
Yet in a Business of so great importance, as is the Salvation, or Damnation of their Souls, they might remember, that one Tale is good till another be heard; and the rather, for respect to their Noble Progenitors, and to the numerous Troops of Blessed Souls, now reigning with Christ in Glory, which have lived and died in the Old Religion. But seeing that neither the Wisdom and Sanctity of these, nor the earnest Cries of Catholics now living (who continually avouch that Protestants are misinformed, mistake, misconstrue, mis-understand the Tenets and Practices of the Catholic Religion) can move them to make a serious Scarch into Religion. Catholics must comfort themselves, to think, that howsoever their Religion is here disesteemed, yet the Haters, Impugners, and Oppressors thereof, will be of another mind at the Judgement Seat of Christ, when their great Account must be made, when Pleasures, Riches, Honours will be past, when Obedience to Christ and his Church, when a Holy and Mortified Life will be prized, and when the Glorious Troops of Holy Doctors and Pastors, and of innumerable other blessed Men and Women will stand up in Judgement, with great constancy, against all that have neglected, vilified, contemned, derided their Authority, Teaching, Practice, Examples, as many of the New Gospelers usually do.   

Question. IX. Whether the Way to Salvation be narrow, or no?  
IN the Ninth Place, I demand of Considerate Protestants, whether the Way to Salvation be narrow or no? If this happy Tract be not indeed a narrow Way, Why did Christ, with a kind of Admiration, say, Math. 7. 14. How narrow is the Gate, and strait the Way that leadeth to Life, and how few there are that find it? Was he deceived? or did he intent to deceive us? if neither, because in very Truth, this Way, to Flesh and Blood, is narrow, and not to be kept and traveled without much Labour, great Difficulty, and frequent Mortification, both of the Body, by crucifying the Flesh, and the Concupiscences thereof, Gal. 5. 24. and also of the Mind, by subjecting the Will to the Laws of Charity, 1 Cor. 13. and by bringing the Understanding into Captivity, for Obedience to Christ, in believing as the Apostles and their Successors do teach, 2 Cor. 10. 5. without suffering much for the Love of God, for the Practice of Virtue, for the avoiding of sin, and for the Profession of our Faith, if a storm of Persecution arise. If, I say, for These, and such like respects, the Tract of Salvation be indeed a narrow way, as the Blessed Son of God affirms, who best knew this matter: How may any Protestant Prudently persuade himself, that the Protestant Religion, is really this hard and narrow way; seeing that it is one of the easiest Religions in the World; one of the widest and broadest ways?  
For what greater ease, and freedom in Religion, can there be, than to be tied to no sharpness, and Mortification of Body: And to be at liberty in Mind, to believe in matters of Religion, what we think best ourselves? Which liberty most certainly all Protestants have, by the very Tenets and Principles of their Religion; which freeth them from being bound (in their own Conceit) to Believe as the Church Teaches: And takes from them, in the same manner, the yoke of Fasting, of Confession, of Penance: Freeth them from all necessity of doing good Works, to be Saved: Yea, and of keeping the Commandments of God, as most Protestants hold: And Teacheth them, to esteem themselves justified from Sin, and secured from all pain, in the next Life, and sure of Salvation, by only Faith, by Believing only and steadfastly, that the Lord hath died for them, and paid the shot of their Sins.  
That this is so, not only their express Doctrine, but even also the Lives of Protestants, especially of their Teachers and Ringleaders, do evidently convince. And therefore seeing that no doubt can be made, but that the Protestant, is a most easy Religion, and exceedingly pleasing to Flesh and Blood: There can no doubt also be made, but that it is not that narrow way, of which our Saviour did speak, which leadeth to Salvation: But rather the broad way, which leadeth to everlasting Perdition. What satisfying Answer to this, Protestant's may make, I see not. And therefore such of them, as truly desire to secure their Souls, and to avoid everlasting misery, may do well and wisely, to return (whilst they have time) to that Religion, wherein their Forefathers, for the space almost of a thousand years, were Saved: And wherein also they may be Saved, if they will, even by the grant of their own Learned men, as hereafter shall appear; which Religion, if they will practise exactly, they shall find it indeed, to be a Narrow-way, to Flesh and Blood: Yet sweet and easy to Minds elevated by Grace, and inflamed with the Love of Heaven.   

Question X. How it can be defended, that Jesus was the True Messiah, promised in the Old Testament, if the Church, which he Founded, erred so many Ages, in her Doctrine of Faith.  
IT is a certain, undoubted, and undeniable Truth, and not to be questioned amongst Christians, that Jesus the Son of the Virgin Mary, is the true Messiah, the True Christ promised in the Old Testament, the Omnipotent Son of God, Truly God, Truly Man, and the true and sole Redeemer of the World. This I say, is a most certain Truth, and not doubted of by any, but wicked Miscreants. Yet to discover the Nature of the Protestant Religion, and to show clearly, to my Dear Countrymen, whether it tendeth, that thereby, if they will, they may receive the less hurt by it: I must crave leave to demand, how this prime and Fundamental Truth of Christianity, can be defended, and maintained against Atheists, Turks and Jews, if we admit for a Truth; that, That Church, which Jesus founded, and which his Apostles planted in the World, hath grievously and perniciously erred in her Doctrine of Faith, and in the practice of the Worship of God, for many Hundred years? Yea almost even since the times of the Apostles?  
That the Church of Jesus hath so Erred, is the Main, Prime, and Fundamental Ground of the Protestant Religion, as is well 
* The Homily against the Perils of Idolatry. p. 57  known; For upon This, as upon a sure Foundation, Protestant Teachers have raised all their New Buildings: Upon this as upon a sufficient Cause, they have forsaken the Old Religion, of the Christian World, pretending it to be Erroneous, Superstitious, Idolatrous, and have undertaken their various, and discordant Reformations; about which they themselves cannot yet agree. Which being so; to Demonstrate clearly that this prime Ground of the Protestant Religion, and general Tenet of all Protestant Teachers, doth directly lead, yea, inevitably force, (if it be throughly looked into, and searched to the bottom,) to the denial of Christ, and all Christianity.  
I lay for my First Ground, That without Faith in Jesus Christ, no Man can be saved. This is not only the Belief of all, that wear and deserve the Noble Title of a Christian, but certain also out of the Word of God. Act. 4. 12. There is not Salvation in any other; for neither is there any other Name under Heaven given to Men, (to wit, but the Name of Jesus,) wherein we must be saved. Mark 16. 16, But he that shall not believe, (namely, the Gospel, and Religion of Christ,) shall be condemned. Heb. 11. 6, Without Faith it is impossible to please God. Rom. 5. 1, Being therefore justified by Faith, let us have Peace toward God, by our Lord Jesus Christ: By whom also we have access, through Faith, to his Grace. This Ground than is certain, and cannot be denied by any Christian.  
For my Second Ground I lay: That this Faith in Jesus Christ, which by God's Ordination, is of necessity required to Salvation; is not a mere Natural Faith, or Humane Credulity; which Men may have by their own natural Forces, without the help of God's special Grace; such as is the Faith of Heathens, of Jews, and Turks; and such indeed, as is the Faith of all Heretics: But it is a Divine, and Supernatural thing, which Men acquire and attain to, by the special Aid of God, by the help of Divine Grace; and therefore this Faith is called, and truly is, The gift of God.  
This ground is certain, first out of the Word of God, which clearly teacheth, That saving Faith is the gift of God, Phil. 1. 29. To you it is given for Christ, not only to Believe in him, but also to Suffer for him. Eph. 2. 8. By Grace you are saved through Faith, and that not of yourselves, for it is the gift of God: Not of Works, that no Man may glory. Joh. 6. 44. No Man can come unto me, (that is, believe in me; for our first step toward Christ is Faith,) unless the Father that sent me draw him. And Verse 65. Therefore did I say to you, that no Man can come to me, unless it be given him of my Father. Joh. 15. 5. I am the Vine, you the Branches; he that abideth in me, and I in him, the same bringeth much fruit; for without me, you can do nothing. Namely, appertaining to Salvation; and therefore not believe, as is requisite to Life Everlasting, without the help of Christ, that is, of Divine Grace by Christ merited, and purchased for us. These places are clear.  
Secondly, This ground is strongly proved by Reason: For the end of Man being to enjoy Supernatural Glory, that is the clear Vision of God, in his blessed Kingdom: The means to obtain this high and divine End must be suitable to it, that is, Divine, and Supernatural. For who will say, that Man of himself, and by his own forces, without the Aid and special Favour of God, is able to make himself fit, and proportionate, to be associated to the Saints, to the Angels, to Christ, to God, in Eternal Glory? Who will say, that of himself, he is able to cleanse his Soul from the stains and filth of Sin, and to put upon her a Wedding Garment, a Golden, and Resplendent Vesture, suitable to the Banquet and Banqueters, of Heaven? The special Operation then of Divine Grace, must Purify and Embellish the Soul of Man, and Attire her in Holy and Divine Virtues, that so she may be fit to be the Consort of God, in the fruition of his Eternal Glory. And so Faith, which is one of these Virtues, and the very Ground and Foundation of the rest, must be Divine and Supernatural, and spring in Man, from the help of God's Grace; and be Adorned and Dignified by it, that so there may be a fit proportion betwixt the Root and the Tree, the Seed and the Fruit, the Egg and the Bird, a Christian Life, and the Glory of Heaven.  
Whosoever will deny this ground, must not only forsake the clear Doctrine of the Holy Scriptures, and go against the light of Reason, but he must also fall into the Pelagian Heresy, condemned by the Church of Christ, Twelve Hundred Years ago. Which held, That the Gospel of Christ, being proposed by his Preachers, Men of themselves, without any further help of Divine Grace, are able to believe the same, and to do all therein required to Life Everlasting. Which proud fancy of Pelagius, St. Hierom, S. Augustine, and especially the Bishops of Rome, by the invincible force of God's Word, did crush, confound, and beat to the ground.  
My third Ground is, That as God cannot be the Author of a Lie, of false Doctrine, of a false Faith, of a false Religion: That is, of a Religion and Doctrine of Faith, that is mixed with Falshood, and is partly true, and partly false: So he neither doth, neither can stir up, and draw Men by his special Grace, Aid, and Operation, to believe those Religions, or Doctrines of Faith, which are so mixed with Falshood. This seems to be evident, even by the light of Reason; for as it is the proper work of the Devil, to mix Religions, and to pollute them with Falsehood: So it is his continual, and studious endeavour, to stir up, and induce Men, (by proposing some pleasing and delectable thing or other,) to believe and embrace the same, that so he may deprive them of Divine Faith, which is the Gift of God, and bring them assuredly to Everlasting Damnation. Neither let any one be so simple, as to imagine, That the Devil is only the Author of those Religions, which are wholly False. For scarcely is there any Religion in the World, that doth teach no Truth at all. And therefore it is sufficient, to prove a Religion to be the work of the Devil, if there be any Falsehood in it at all, as S. Paul doth seem to teach, 1 Tim. 4. 1. where, foretelling the rising of the Manichean Heresy, which long did Pester the Church of God, he calls the Doctrine thereof, the Doctrine of Devils: Notwithstanding that those Heretics, with some Falsehoods, did teach many Truths; even as all Heretics do; who, nevertheless, are the Instruments of the Devil, to seduce and destroy Souls.  
Wherefore, whosoever do culpably Believe, and Fellow Religions, or Doctrines of Faith, partly True, partly False, do never believe the same with Divine Faith, which is the Gift of God; though they esteem the Religion which they follow, to be the best of all others; yea, to be the pure Light of the Gospel of Christ: But their Faith is ever a mere Humane Credulity, such as is the Faith of all Misbelievers, which can never bring them to Eternal Happiness, how laudably soever they live; because without Divine Faith, that is, the Gift of God, no Man can be saved, according to the settled Ordination, and Providence of God; as I before have clearly showed out of his Word.  
Out of this Doctrine, which is most True, doth appear, First, The Reason of the Doctrine of Christ, delivered Matt. 7. where he declares, That false Prophets, that is, false Expounders of the Word of God, in Matters of Faith, do destroy Souls, like as Wolves do destroy Sheep; and that it is as impossible, that they Followers should acquire, by their Teaching, Divine Faith, and True Sanctity, as it is impossible, that Thorns should bring out Grapes, or Thistles, Figgs. The same Doctrine is taught by the Apostle; who affirms, That Heretics are Subverted, Tit. 3. And Subvert the Faith of others, 2 Tim. 2. 18. That they make Shipwreck about Faith, 1 Tim. 1. 19 That they depart from the Faith, 1 Tim. 4. 1. That they are Reprobate about Faith, 2 Tim. 3. 8. and the like. Which mischief they fall into themselves, and bring upon their Followers, though they Err but in one Article of Faith, as Himenaeus and Philetus did, 2 Tim. 2. 18. And as Arius did at the first, denying the Equality of the Father and the Son.  
But Note here, That the Apostle in the places cited, doth not mean, that Heretical Teachers, do so Subvert and Ruin the Faith of their Followers, that they leave them no Faith at all; but that they Subvert their Divine Faith, which is the Gift of God, wholly overthrowing that, though they leave them store of Humane Faith; to which seduced People firmly sticking, yea sometimes even to Fetters and Death, do reap thereby nothing at all, but Temporal Commodities, and Vainglory, purchased with the Eternal loss of their Souls.  
Secondly, Doth appear, out of the same Doctrine, the great Obligation that Christian People have, to keep themselves within the Bosom of the True and Catholic Church of Christ: Because that this Church, being continually assisted by Christ himself, Matth. 28. 20. And taught all Truth by the Holy Ghost, John 16. 13. doth propose unto her Followers, in her Doctrine of Faith, nothing but Truth; whereby their Faith doth easily come to be Divine, and the Gift of God, his Heavenly Grace Co-operating with them. It doth also appear, how deeply they are obliged to take heed of, and to shun, and avoid False Prophets; False, and Heretical Expounders of God's Word; which run of their own accord, not being sent, authorized, or allowed of, by the Ordinary Doctors, and Pastors, of the Ever Visible and Catholic Church of Christ: And how wary they ought to be, not to have itching Ears, after new Masters, 2 Tim. 4. 3. Or greedily to hearken to their Novelties in Matters of Faith; which upon the reckoning, will be found to be no better than Fables, that is, than the Fictitious and Self-inventions of men's Brains: Though these busy Teachers palliate them, with specious terms, and bear their Hearers in Hand, That these their new devices, are the Pure Light of the Gospel. For by forsaking the Doctrine of the Church, the Spiritual Mother and Mistress of all Nations; and as the Apostle terms her, 1 Tim. 3. 15. The Pillar and Ground of Truth,; and following such New Teachers, they make Shipwreck of their Divine Faith, and run themselves assuredly upon the Rock of Perdition.  
Thirdly, It appears how dangerously those are deceived, who think they have Faith enough to Salvation, if they believe those Points of the Christian Religion, about which both Catholics and Protestants agree; esteeming themselves not obliged to believe any of those Articles, about which the Learned of these two Religions do differ and contend. As though Christian People were not obliged, under pain of Damnation, to beware of False Prophets, Matth. 7. To shun Heretical Teachers, Tit. 3. To obey their Lawful Prelates, and to be subject unto them, in Matters of Faith and Religion, Heb. 13. To hear those Teachers, whom Christ doth send, Luk. 10. To hear and obey the Voice of his Church, if they will not be held to be in as ill Case, as Publicans, and Ethnics are, Matth. 18.  
Or as though they were not bound to know the right means, by which they are to be Justified, cleansed from Sin, and Saved; to Believe rightly, and to Receive worthily, the great Sacrament of the Body and Blood of Christ, 1 Cor. 11. Joh. 6. And as though they were not obliged, under the same Penalty, to believe and profess the True Gospel, the True Faith and Religion of Christ; and to Serve, and Worship God rightly. Seeing those which believe not his Gospel, that is, the whole Sum of Divine Doctrine, taught by his Apostles, Apostles, and by their Successors, the Ordinary Doctors, and Pastors of his Church, are to be Damned, Mark 16. As those also are, Which deny Christ before Men, Matth. 10. 33. Which Crime all commit, who deny themselves to be of the True Religion, as is manifest by the Example of St. Peter, who denying only, that he was a Follower of Christ, and of his Company, was reputed to deny Christ; even as those will be, who culpably profess a False Religion. For such by their very Fact, deny the True, and themselves to be of the Communion thereof, and of the Company, and Society of the True Followers, Disciples and Servants of Christ, whereby, at his Judgement-seat, they will be reputed to have forsaken and denied him.  
But to open this Point a little more (because many, even of the better sort, are brought thereby into no small danger of Perdition) this their Conceit is not grounded upon any clear Text of God's Word, or upon the Authority of any Vnerring Church, but merely upon a Mistake of their own; by which, out of one or two Truths, they infer a pernicious Falsehood; upon which, while they trust, they trust to a broken Staff, which at their last Leap, will let them fall into the deep Ditch of Perdition, if before their Death they cast it not away.  
The first Truth is, that the Illiterate, Simple, Unlearned of the True and Catholic Church of Christ, are not bound to know, and expressly believe (that is, with Faith explicit, as Divines speak) all the Articles of Faith, which the Learned Doctors and Pastors of this Church, do know, and believe. But such do satisfy the Precept of Faith, if they believe with Faith explicit, the prime and more celebrated Articles and Mysteries of the Christian Religion contained in the Creed, or solemnised by the Church, which appertain to the right knowledge of the Trinity, Incarnation, Passion, and Resurrection of Christ, and which concern the Redemption, Justification, Sanctification and Glorification of Man, so that they believe the rest with Faith implicit; that is, so that they believe as the Church believes, being ever ready, in Heart and Affection, to submit their Judgements, in matters of Faith and Religion, to the Judgement of the Church, and to believe as She shall teach.  
But yet although such are not bound to believe expressly, and in particular, all the Articles of Faith which the Learned Pastors of the Church believe, yet they are bound, under the Penalty of Eternal Damnation, not to deny wittingly, any one of them, nor to doubt stubbornly of the truth of them, nor to believe wittingly the contrary; for he that so doth, falleth thereby into the damning Crime of Heresy. Which ever includes an Election, or Culling out (of certain Articles) out of the Doctrine of the Church, which are embraced for true, and a Rejection of the rest, as Doubtful, False, or Erroneous.  
Which presumptuous discarding of Divine Verities, revealed by Christ to his Apostles, for the direction of Mankind to Eternal Happiness, and by them laid up in the Treasury of the Church, as a Sacred Depositum, 1 Tim. 6. 20. under the sure Custody of the Holy Ghost, is no less than High-Treason against Christ our Saviour, in regard that it raises a most pernicious Rebellion in his Spiritual Kingdom, bringing part thereof again under the Tyranny of the Devil. It frustrates the full Operation of his Passion, extinguishes the true and right Worship of God, despoils Christian People of Divine Faith, and thereby of the true means of Salvation. It deprives the Saints of due Honour, defrauds the Faithful departed of necessary Relief. It robs Heaven of Souls, and inriches Hell with innumerable unwary, and most unhappy People. For which respects, it is rightly styled one of the greatest Sins, and of the loudest crying Crimes that is.  
Although I say, the Unlearned of the Church are not bound to believe explicitly, all Her Sacred Verities, yet they are bound not to deny any one of them wittingly; even as they are not bound to know all that is in the Sacred Scripture, yet they are bound not to deny any thing therein contained, though it be never so small a thing, because all is warranted by the Authority of God, which is of equal Force and Worth, of equal Truth, both in great and in small things, which therefore are of equal Certainty, it being as far from God, to lie and deceive in small things as in great. And therefore prudent Men, in Matters of Faith and Religion, seek no farther, than whether this, or that be warranted by God's Authority, or no, which they learn by the Teaching of the Church, guided by the Holy Ghost, for there is no other sure and infallible Means on Earth, to direct us in the obscure Mysteries of Faith, about which anew, God now reveals nothing, but leaves us to the Teaching of his Church, guided, as I said, by the Holy Ghost; which makes all Discreet Christians to submit so humbly their Judgements to the Church, and to rely so securely upon her Authority; God himself assuring them, that She is the Pillar and Ground of Truth, 1 Tim. 3. 15.  
The Second Truth is, That the Subjects of the Church of Christ, are not bound either to know or believe certain disputable Points of Divinity, not defined by the Church, which are controverted among the Learned.  
The pernicious Falsehood inferred out of these Truths, is, That Christian People, who are not Learned, are not bound, under hazard of their Souls, to believe those Articles of Faith, taught by the the True and Catholic Church of Christ, which false Prophets, which Heretical Men, reputed Learned, do question, deny, and dispute against. As though the Bad, Proud, Rebellious and Ungodly, proceeding of these Men, were a sufficient Warrant unto others, to doubt of the Truth of Gods revealed Verities; to mangle and believe by halves his Sacred Religion, to disobey their Lawful Prelates, to deprive their Souls of the fruitful use of Christ's Divine Sacraments, to contemn the Doctrine, and to forsake the Communion of the Church.  
Which is manifestly absurd and untrue, being contrary both to Reason and Scripture, as I have showed. Which teach that Christian People, in the profound Mysteries of the Christian Religion, are bound to be guided by those Doctors and Pastors, Act. 20. which God hath placed in his Church, and authorised to Teach, Direct, and Guide them. And that they are likewise most deeply obliged, to beware of, and to shun false Prophets, and Heretical Teachers, and not to heap to themselves new Masters, with itching Ears, leaving the Truth of the Pillar of Truth, the Church of the Living God, and turning to Fables, that is, either to their own Self-conceits, or to the Self-conceits of others, which in the Mysteries of the Christian Religion, when they swerve from the Doctrine of the Church, are no truer than Fables, though they be gilded over with the fair Title of the true Light of the Gospel; and therefore the Faith of those, who are guided by such Conceiters, is never Divine, never the Gift of God, never available to Salvation.  
For the clear understanding of which Assertion; Note First, That most true it is, that God hath revealed many profound Mysteries. and Divine Verities for Men to believe, to be thereby directed fittingly what to hold, and to practise, for the obtaining of ever-during Happiness.  
Note Secondly, That it is also most true, that Man of himself, without the Aid of Celestial Grace, is not able to believe these Verities fittingly and suitably to his Supernatural End.  
Note Thirdly, That God cannot stir up, and draw men, by this his Heavenly Grace, to believe these Verities, unless they be proposed to be believed without all mixture of Falsehood; for if any Falsehood be packed in among them, and proposed with them for a Divine Truth, revealed by God, he cannot draw men, by his Grace, to believe them thus mingled and proposed with Falshood, as is manifest, because he cannot induce men to believe any Falsehood at all. And therefore, whosoever doth thrust in, among some Divine Verities, any false Doctrine, contrary to that which God hath revealed, proposing the same to be believed as a Divine Truth, and therein stubbornly contradicting the Teaching of the Church, he debars God from co-opperating with his Grace, and from drawing People to believe, with Divine Faith, the Doctrine so mixed and proposed.  
Note Fourthly, That Gods revealed Verities will fall out to be of no utility at all to Mankind, but rather a Trap to ruin them, unless there be some sure, un-erring and infallible Proposer of them, who doth propose them to God's People, without any mixture of Falsehood at all, in such sort, that he doth not propose any thing, as an Article revealed by God, which is not so, or which is false, and contrary to that which God hath indeed revealed. And therefore that God may draw men, by the special aid of his Grace, to believe with Divine Faith, his revealed Mysteries and Verities; he must cause them to be proposed to men sincerely, and without all mixture of Falsehood; He I say, must cause them to be so proposed, because no man of himself, without the continual guidance and assistance of the Holy Ghost, is able always so to propose them.  
All then, that will have Divine Faith, must be guided by God's Proposer of Divine Doctrine, and believe as he doth teach. For if they follow any contrary Proposer, who does mingle Truth with Falsehood, contrary to the Doctrine of the right Proposer, their Faith cannot be Divine, nor avail them to Salvation. If any one ask who is God's un-erring Proposer of Divine Verities, I answer now, as I answered before, no other but the Ordinary Doctors and Pastors of the ever visible and Catholic Church of Christ; which Doctors and Pastors, among other things, propose as a Divine and certain Truth, that out of the Communion of the True and Catholic Church, no Salvation can be had: out of whose Communion, those most certainly do live, who are separated from the Chair of St. Peter, and profess Riligions by it condemned. And therefore those which esteem themselves secure, by believing only those general Points of the Christian Religion, which are not controverted betwixt the Learned of the Protestant, and of the Roman Church, are greatly deceived, they being not only destitute of Divine Faith, but also very far off from performing the Duty of good Christians, as may sufficiently appear by what is said. And therefore this their Conceit, serves to little else, but to bring them to Hell with a quiet and unfrighted Conscience.  
Fourthly, Out of the Grounds laid, a sufficient Reason doth appear of the Doctrine of the Ancient Fathers, who constantly taught, that out of the Catholic Church there is no Salvation; which Catholic Church, they esteemed to be no other, than that which is joined in Communion with the Chair of St. Peter. Hear a word or two out of those ancient Worthies; St. Athanasius in his Creed, approved of, and received by the whole Church, speaketh thus, Whosoever will be saved, before all things it is needful, that he hold the Catholic Faith; the which, unless one keep entire and inviolate, without all doubt, he shall perish eternally.  
St. Cyprian, De Simpl. Prelate. And St. Augustin, De Simbol. l. 4. c. 10. saith, If any one be found without the Church, he shall be an Alien from the Children of God, neither shall he have God for his Father, who would not have the Church for his Mother. The same St. Augustin, speaking of Emeritus a Donatist, and a Bishop saith, Serm. de gestis cum Emerito. He cannot have Salvation, but in the Catholic Church, out of the Church he may have all but Salvation. He may have Honour, he may have the Sacrament, he may sing Alleluja, he may answer Amen, he may hold the Gospel, he may both have and preach Faith, in the Name of the Father, and of the Son, and of the Holy Ghost; but Salvation he can no where have, saving in the Catholic Church. Where note, that Bishop Emeritus being a Donatist, was not so much separated from the Roman Church, as Protestants are. And yet this Learned Father, and great Light of God's Church, esteemed him to be out of the Catholic Church, and out of the State of Salvation. In vain then do Protestants confide, that they are within the Catholic Church, they being farther separated from the same than this Bishop was.  
St. Fulgentius, De Fid. ad Pet. c. 39 saith, Most firmly hold, and in no sort doubt, that each Heretic, or Schismatic Baptised in the Name of the Father, and of the Son, and of the Holy Ghost, if he be not restored to the Catholic Church, how great Alms soever he give, yea, though he should shed his Blood for the Name of Christ, yet he cannot be saved. Thus these Holy and Learned Fathers, with whom, in this Point agree the rest.  
Fifthly, It appears by the Grounds aforesaid, that there can be but only one saving Faith and Religion in the World, because there can be but only one Doctrine of Faith that is wholly true, and free from all mixture of Falsehood; for all other Doctrines of Faith, must of necessity be mixed and stained with some Falsehood, more or less, according as they do, more or less differ from, and contradict, that one Divine Doctrine of Faith, which is wholly true, as is manifest. And therefore God cannot draw men to believe any of them, with Divine Faith, required of necessity to Salvation. And so no Religion, whose Doctrine of Faith is mixed with Falshood, is truly and really a saving Religion; how much soever it be adorned by the seducing Teachers, or the seduced Followers thereof, with the gay Title of the pure Light of the Gospel.  
Sixthly, It appears how just cause all Protestants have to return with speed to the Roman Church, in which they may assuredly be saved, even by the Judgement of the most Learned among them, as hereafter shall appear; because it is more than probable, that the Protestant Profession is not a saving Religion, in regard, that the Doctrine of Faith, which it embraceth, is not, nor cannot be wholly true, but really and certainly is mixed with much Falsehood, 1. Because in divers weighty Points of Faith, it directly contradicts the express Word of God, as I before have showed.  
2. Because this Doctrine of Faith, is not directed by any sure Rule of Faith, by any Infallible Interpreter of the Scriptures, by any Un-erring Judge of Controversies, nor proposed by any sure and Infallible Proposer. 3. Because Protestants are divided into several Branches or Sects, which greatly differ, and are contrary one to another, in divers weighty Points of Faith, as I before have noted. And 4. Because Protestants hold, that all Churches are subject to erring, yea, and have erred in their Doctrine of Faith. What assurance then have they, that Theirs doth not err? none at all.  
But to come now to the principal Point intended in this Question; I affirm, that out of the Grounds laid, which Christianly cannot be denied, it clearly follows, that according to the main Tenet, and Ground of the Protestant Religion, Jesus, the Son of the Virgin Mary, was not the true Messiah promised in the Old Testament, nor the true Saviour of the World. This monstrous Falsehood, and detestable Blasphemy, I say, doth clearly and inevitably follow, out of the chief and Fundamental Ground of the Protestant Religion. For if the Church, which Jesus founded, came to err in her Doctrine of Faith, in the Ages after the Apostles, and to be corrupted with many pernicious Falsehoods and Superstitions, as Protestant Teachers affirm, the Promises of God, concerning the Messiah, made so seriously to the Patriarches of the Old Testament, cannot possibly be verified of Jesus, and consequently he was not the true Messiah, the true Christ and Saviour of the World; for of the true Messiah these Promises must be verified most certainly, in regard that God cannot be false of his Word.  
Thus than he promised to Abraham, Gen. 12. 3. In thee shall all the Kindred's of the Earth be blessed. Gen. 18, 18. In him (Abraham) are to be blessed all the Nations of the Earth. To Isaac, Gen. 26. 4. In thy Seed shall be blessed all the Nations of the Earth. To Jacob, Gen. 28. 14. In thee and in thy Seed, all the Tribes of the Earth shall be blessed. That is, in Christ, in the true Messiah, as the Apostle does interpret; Gal. 3. 6. Of whom also the Royal Prophet sang. Psal. 17. 7. All the Tribes of the Earth shall be blessed in him, all Nations shall magnify him.  
Now then, out of these places of Holy Writ, it seems clear: First, That according to Gods often reiterated Promise, all the Nations of the Earth, are truly to be Blessed in the Messiah, the Hopeful Seed of the Patriarches.  
Secondly, It seems clear, that this so Solemnly Promised Blessing, was not chief to consist in Earthly, Temporal, Transitory Riches and Happiness, but in Heavenly, Spiritual, Eternal.  
Thirdly, It seems clear, that the Nations of the Earth, are to obtain this Blessing, by Receiving, Believing, Practising that Religion, and Worship of God, which the Messiah was to institute, and to introduce amongst them, by the Teaching of his Doctors and Pastors. See Ephes. 4. 12.  
Fourthly, It seems clear, that the Religion of the True Messiah, is not to be introduced amongst the Nations of the Earth, in one Year, or in one Age: But by degrees, and by the Labours and Charitable Endeavours of many Ages: Because the same is not to be brought in by Force, but by Fair Means: Not by the Soldiers Sword, but by the Teacher's Word: Not by Violent Compulsion, but by Gentle Persuasion; such as the Apostles and Apostolical Teachers have ever used. Going, (saith our Sweet Saviour) Teach all Nations, Matth. 28. And therefore this must needs be a work of long continuance; the Nations of the Earth being so many as they are, so dispersed over the whole World, and disjoined one from another, by Mountains and Seas; so Barbarous, so Drenched in Sin, inur'd to Carnal and Brutish Customs: And the Religion of the Messiah, being so Holy and Profound, as God's Religion must be. Yea, this Divine Work, of notifying the Messiah, to all the Nations of the Earth, and of Converting them, or at least part of each of them to him, is to endure and last, even till the end of the World; as is manifest out of our Saviour's Words, before alleged out of the 24 of Matth. See the place, and weigh it well.  
Fifthly, It is certain, out of the grounds before laid, that the Nations of the Earth, cannot believe the Religion of the Messiah availably to Salvation, and gain thereby the Promised Blessing, without the help of Divine Grace: That is, unless by the special working and Aid of God, they be effectually moved, stirred up, and drawn, to forsake their Old and Blind Traditions, their False and Idolatrous Worships, their Beastly and Abominable Manners, to embrace and practice Religiously the Holy Difficil and deep Religion of the Messiah, believing the same, with such, and so Divine a Faith, as really is the Gift of God; without which no man can be Saved.  
Sixthly, It is also certain, out of the same grounds, that God by his Grace, and special Aid, cannot stir up, and effectually draw the Nations of the Earth, to Receive, Believe and and Practice the Religion of the Messiah, unless it be wholly true: Unless I say it be wholly True, wholly Pure from Errors and Superstitions. For if with such stuff, it be mixed, corrupted, defiled, and made displeasing to God, and hurtful to the Soul of Man, it is impossible, that God by his Aid and Grace, should induce and draw Men to Believe it: As the very Light of Reason doth Teach. Note, This well.  
And therefore, as the Work of the Conversion of Nations, to the Messiah, that they may be made Blessed in him, must continue in all Ages, even till the end of the World: So most certainly, the True Messiah must ever preserve in the World, even till the end thereof, a Holy and Divine Religion, a Doctrine of Faith entirely and wholly True, entirely and wholly Pure, from Errors and Superstitions, that so the Blessed Majesty of Heaven, by his Divine and Powerful Grace, may draw the Nations of the Earth, to Believe this his Religion, and to practise it Religiously, that thereby they may become Blessed in Him. All this is clear and manifest out of the Word of God, the Light of Reason, and the grounds laid.  
But Jesus, for above these thousand, twelve hundred, or fourteen hundred years, hath not had any Religion spread over the World, among the Nations of the Earth, and Preached unto them, to make them Blessed in Him, which hath been wholly True, and Pure from Errors and Superstitions; (if Protestant Teachers say true; and do not most dangerously mistake, to the Perdition of themselves and their Followers) Ergo, Jesus is not the true Messiah, the True Christ and Saviour of the World, according to the General Tenet of all Protestant Teachers, and the main ground of the Protestant Religion.  
For the True Messiah, must of necessity, have such a Religion in all Ages, that thereby the Nations of the Earth may be Blessed in him: As I have clearly deduced and showed. But Jesus (according to the Doctrine of Protestants) hath not had such a Religion scarcely since the Apostles times: And therefore the Nations of the Earth, have not been Blessed in Him: And consequently, if their Divinity be good, he is not the True Messiah.  
The Nations of the Earth, I say, for above these twelve hundred years, have not been Blessed in Jesus, by believing in him, for want of a True Religion, though very many of them, within this space of time, have been Converted to him, by the Roman Church, by the Labours and Industry of Papists, both in Europe, Asia, Africa, and the Newfound World: Neither are they ever likely to be Blessed in Him: For if already he hath not taken order, to preserve a True, Divine, and Pure Religion among them, to bring unto them the Promised Blessing, that is, to Sanctify, and Save them: He is never likely to do it. For he is not likely to be wiser, or better, or more Powerful hereafter, than he hath been heretofore: Neither is he likely to come into the World again, to found a new Church and Religion, and to establish it better, than He did his first, for the Salvation of Mankind.  
Out of all which it follows clearly and manifestly, that, according to the Doctrine, and fundamental ground of the Protestant Religion (which is, that the Church of Jesus, for many hundred years, hath shamefully and perniciously erred in her Doctrine of Faith, and in the True Worship of God,) it follows, I say, out of this Assertion, clearly and manifestly, that Jesus was not, nor is not, the True Messiah, the True Christ and Saviour of the World. Behold, here the true depth of the Protestant Religion, and whether it directly leads, if it's searched to the bottom: And doubt not, but that the Bird is naught, that lays so bad an Egg.  
What will Protestants answer here, to struggle out of these narrow straits? Will they say, that although Jesus had not, for so many hundred years, any Visible True Religion; yet he had an Invisible True Religion, by which the Nations of the Earth were made Blessed? But then I demand 1st. With what Spectacles do these men, who thus Answer, see this Invisible Religion? Or how do they know there was any such in the World? What Text of the Bible, what History makes mention thereof? 2ly. Who were the Preachers of this Invisible Religion? Who the Followers? What Nations received it? What Sacraments had it? What Divine Service, or Worship of God? In what Churches was it practised, or Caves, or Deserts? How did the Followers thereof know one another? What Candles did they use at their Meetings, all being Invisible amongst them? 3ly. What Foolish Heretic, may not, by thus Answering, maintain, that his Devises were ever extant, though Invisibly, and that the Nations of the Earth by them have been Blessed, yet Invisibly?  
This Answer then being too too Absurd and Ridiculous: Will other Protestants hope to evade, by saying, That although the Faith of the Roman Church, grew by degrees to be full of Errors and Superstitions; yet the Nations of the Earth, were Saved thereby, and thereby were made truly Blessed in Jesus? But then I demand first, whether the Faith of the Roman Church, be truly Holy, truly pleasing to God, and profitable to Man, or no? If it be not, how could God draw Men by his Heavenly Grace, to believe it? But if it be, why did Protestant's at the first revolt from it? Or how dared they lately Persecute it? May they securely Persecute and seek to ruin that Religion, by which for so many hundred years, the Nations of the Earth, have been made Blessed in Jesus? I believe not.  
Secondly, I demand by what Text of Scripture, or light of Reason, will Protestants maintain, that God by his Grace and special operation, can draw men to believe a false and Superstitious Religion? A Religion, that had so great need of Reforming, that the World was to be turned up-side down, and Infinite Tumults, and Bloody Broils to be set a foot, rather than not to undertake it? If God can draw men by his Grace, can move and stir them up, to embrace and believe Errors and Superstitions, or Religions, that are Erroneous and Superstitious; how is he not, in this respect, as bad as the Devil? Or upon what firm ground can we maintain, that the Religion of Moses, the Religion of Jesus, was Pure and Holy? By saying and proving that God was the Author of these Religions? That proves nothing, if God by his Grace, can draw men to believe Errors and Superstitions.  
Thirdly, I demand If Jesus was the true Messiah, and that God did intent, to draw the Nations of the Earth, to believe in him, and to make them Blessed by him; was he not able to provide himself of a True, Holy and Divine Religion; to which with his Honour he might draw them: But must he needs make use of a False, Blind, Superstitious one, to the extreme Disgrace of himself? These Answers then being Absurd, and far from satisfying Prudent men: To maintain, that Jesus is the True Messiah, and that the Promises of God, made to the Patriarches, have been really fulfilled in him: Will considerate Protestants grant and acknowledge, that he hath ever had in all Ages, a Divine Religion, wholly True, and truly Saving, spread over the World, to bring to the Nations thereof, the promised Blessing? If this they will do, they shall do like Good Christians: But then they must name a Divine, Pure and Illustrious Religion, different and distinct from Papistry, which hath Converted the Nations of the Earth to Jesus, and in all Ages hath made them Blessed in him: Which is impossible for them to do: Or else they must acknowledge, and grant, that Papistry is a Divine Religion, is wholly true, is the True Light of the Gospel of Christ, is his only Saving Faith, and abundantly apt and able, to bring to the Nations of the Earth, the Promised Blessing (all which is most true) as I hope they will grant; rather than deny, that Jesus was the True Messiah and Saviour of the World, as some Protestants have done, to the assured damnation of their Souls: Being by this Argument choked; and not able to find, any satisying Answer thereunto; unless they would yield, that Papistry is a Holy and Saving Religion, and the true Light of the Gospel of Christ: Which they being unwilling to yield unto, either for shame, or for their extreme hatred thereof, turned either Jews, Turks or Atheists, and so made sure their Eternal Damnation. But our Protestants, I hope, will be Wiser, and will rather return to the Faith, of their Noble Progenitors, in which they may assuredly be Saved; than run into so great madness, and thereby perish Eternally.   

Question XI. Did the Church of Christ err heretofore, because Christ could not preserve her from erring, or because he would not.  
MY Eleventh Demand of Protestants, is, if the Church of Christ, hath erred, as they say, in her Doctrine of Faith, from whence proceeded, this her erring? Did this happen, because Christ could not keep her from erring; or because he would not? If he could not, how is he God? How is he Omnipotent? How is it True, that he had All Power given him both in Heaven and Earth, Mat. 28. 18. If Christ could enable his Apostles, to Preach his Religion, over the World, without danger of erring, and of deluding the Nations of the Earth; why could he not also Enable their Successors, the Ordinary Doctors and Pastors of his Church, to Teach and continue the same Religion, in all succeeding Ages, without danger of erring, and of misleading his People? If God could direct men to write his Holy Scriptures, without danger of erring; why can he not direct men, to explicate the same Holy Scriptures in all Ages, without danger of erring, in matters of Faith?  
Well then, Protestants must say, that Christ could have preserved his Church, in all Ages, from danger of erring, in her Doctrine of Faith; but would not. But why would he not? Did the Increase of his own Credit and Glory, move him to this neglect, or the good of Mankind? Not the Increase of his own Credit. For what Credit, Honour, Glory could accrue and arise to him, by the erring of his Church? Doth this commend his Workmanship, in Founding her? His Wisdom, Goodness, Power in Governing her? I think not. Nay, could it become the Wisdom of a Discreet man, to take so great Pains, and to suffer so Painful and Ignominious a Death, as Christ did, for the Founding of an Erring Church, which should Delude and Misled the World? Would any Honest Protestant, if he had the like Power, that Christ had, have Founded so miserable a Church, as they esteem Christ to have Founded? I believe not.  
Was it then, the good of Mankind, that invited Christ, to Constitute an erring Church? Truly no. For no good can come to men, by such a Church; but rather much harm; yea, infinite mischief. As endless Discord, Broils, Contentions; Bloody Encounters, uncertainty in matters of Faith; contempt of all Religion; and the ruin and destruction of Infinite Souls. For the Devil would never go about to seduce the Church, and to Pollute her Doctrine, with Errors and Superstitions, but to do Mischief, and to bring Souls to Perdition.  
Wherefore seeing that it could not redound, either to the Glory of God, or the good of Men, that Christ should Found an Erring Church; it is a very gross Error, to hold that he did. And those, who so think; do greatly mistake, and exceedingly wrong the Wisdom, and Goodness of our Saviour; as will more clearly appear by the next Question.   

Question XII. If the Church of Christ did Err, for so many Ages; How can it be Defended, that God is Truly good, and doth Truly desire the Salvation of Mankind?  
TWelfthly, If it be true, that the Church of Christ, for so many Ages, hath Erred in her Doctrine of Faith: Embracing, as it were, with both her Arms, and instilling into her Followers, many Pernicious Errors, many gross Superstitions: Notwithstanding, that Christ her Spouse and Saviour Promised, Math. 16. That the Gates of Hell should never prevail against her. That the Holy Ghost should Abide with her Pastors for ever, St. John cap. 14. and should Teach them all Truth, Joh. 16. That he himself would be with them All days, even till the End of the World, Mat. 28. And notwithstanding, that God Promised, that His Spirit and Word should never departed from this Church, Isaias 59 That she should Stand for ever, Daniel 2. And should Never be Corrupted, Daniel 7. Being indeed the Pillar and ground of Truth, As the Apostle affirms, 1 Tim. 3. If I say the Doctrine of Protestant Teachers, about the Erring of the Church of Christ, being so contrary to the Word of God as it is, be true.  
I demand of Prudent and Understanding Protestants, how it can be defended, that God is truly Good, hath a Fatherly care of Men, doth truly Love them, and tender their Spiritual good, and hath a true desire of their Eternal Salvation: Seeing, that whereas he doth freely permit the Devil, to fill the World, with False and Wicked Religions, with Abominable and Detestable Worships, to bring Men assuredly to everlasting Damnation: He himself (though he could most easily do it) doth not continue, maintain, and uphold in the World, in all Ages, so much as one True Religion, so much as one Holy and Divine Worship, to bring them to Salvation? No, not after that his Blessed Son made Man, by Infinite Humility, by Innumerable Labours undergone for his sake, by shedding his most Precious Blood, had endeavoured to appease his Indignation, to mitigate his Wrath, and to mollify his Heart, and to gain and purchase Love and Mercy for them.  
What Christian Breast, can believe so monstrous a thing as this? Or who can Harbour so base a Thought of the the Wisdom, Goodness, Sweetness and Mercy of God? Or how come Discreet and Understanding Protestants, to swallow so gtoss an Absurdity as this? If the Tenet of Protestant Teachers, touching the Erring of the Church, be true; how is that true which Christ says, John 3. 16. That God so loved the World, that he gave his only begotten Son, that every one that believeth in him, perish not, but may have Life everlasting. For God sent not his Son to judge (that is to Damn) the World; but that the World may be Saved by him: Or that which St. Paul says, 1 Tim. 2. 4. God will have all men Saved, and come to the knowledge of the Truth? How I say are these Divine Assertions true, if to bring Men to Salvation, God doth not ever preserve a True Religion in the World? Doth not ever uphold the Truth of his Gospel?  
For by False Religions, no man can be Saved; in regard, that the Devil, and not God, is the Author and Suggestor of False Religions, by which he intends the Damnation of Men, and not their Salvation, as is manifest. Yea, he neither can, neither will induce men, to invent a Religion able and fit, to Save men in. Mark this well, and also Note, that our Saviour, in the Sentence alleged by the word World, doth not mean that only Age, in which He and his Apostles lived, nor those Men only, which then lived: But all following Ages, and all that were to live, even till the day of Doom. All which, God would have to come to the knowledge of the Truth; namely, of his Divine Gospel: And to save them all, he sent his Blessed Son into the World. And therefore we must of necessity grant, that he provideth the People of all Ages, of a True and Illustrious Religion, by which they may be Saved: And that he ever preserves, in all Ages, the Truth of his Gospel (of which the Apostle speaks in the Sentence alleged) that so men may come to the knowledge thereof.  
For if the true Gospel of Christ, be not extant in all Ages, how hath God a true Will and desire, that the People of all Ages, should come to the knowledge thereof? Neither is it sufficient, that it be extant in the BIBLE, for all to come to the knowledge thereof: For all cannot read the Bible; neither can those which are skilled in Reading, thence pick out the true Gospel, without the help of a True Interpreter, as I before have showed: But it must be ever extant in the Doctrine, and Teaching, of the Ordinary Doctors and Pastors of the Church, whom others are bound to Hear and Obey, Luke 10. Heb. 13. And of whom they are to learn Divine Faith, which is gotten by Hearing, Rom. 10. which is clear out of Matth. 24. where Christ expressly foretells, that his True Gospel, (viz.) the same that he Taught, should be Preached to all Nations, even till the end of the World, as I have before Noted: And therefore the True Gospel must not lurk in the Bible, but be ever extant in the Preaching of the Church.  
Out of that which hath been spoken in this Question, who doth not see, that the Prime and Fundamental Article, of the Protestant Religion, doth not only extremely Disgrace the Wisdom, Goodness and Mercy of God, and extenuate the Merits of Christ; but doth also tend to the Denial of all Christianity: to the utter neglect of God: Yea, and to plain Atheism itself? For who will think, that the Son of God, really Died for Mankind, if he gained so little for them? Or that there is a God, that doth truly Love Men, and tender their Good, if he be so mindless of them, and of their Eternal Happiness and Salvation. The tending then of the Protestant Religion, so much to the Disgrace of Christ, and of God, doth clearly show, who was the first suggestor of it.  
Wherefore how certain it is, that there is a God, who is Infinitely Wise, Good and Merciful; and who doth truly Love Mankind, and tender their Eternal Good: And how certain it is, that Christ the Son of God, Died for us, took a most Provident course, for our Salvation; and that his Merits are of inestimable worth: So certain it is, that God hath ever preserved in the World, a True, Divine and Illustrious Religion, in which Men may be Saved if they will. For Christ did not Light up a Candle to put it under a Bushel, Mat. 5. And so certain it is, that the Protestant Religion, which is Erected upon so bad a Foundation as the Erring of the Church is, is neither good, nor sufficient to Salvation.   

Question XIII. If the Church of Christ did Err, from the True Light of the Gospel for so many Ages; could be find none fit, in so many hundred years, to restore the same, till Luther (falling out with the Pope, and breaking his Vow of Chastity,) began to Teach a New Religion tending to Liberty and Looseness?  
TO make way for my next demand, I must again repeat, that Protestants Believe and Teach; that the Church of Christ, quickly fell from that Purity of Doctrine, which he and his Apostles delivered unto her: And that shortly after their times, her Pastors and Doctors, by Humane Inventions, and Traditions, Obscured the true and sincere Light of the Gospel: And obtruded upon their Followers, many gross Errors about Faith, many vain and hurtful Superstitions, in the practice of Religion, and about the Worship of God. In which she continued, still increasing them, for 1400, 1200. or at least a thousand years: And from which, she ought long ago, to have been cleansed, but was not, through the Ambition, Negligence, or gross Ignorance, of her Pastors. Who living in Blindness themselves, lead their Followers in Blindness, as Protestants imagine. Who therefore call this long tract of time, in which they esteem the Church to have Erred, the time of Blindness: But how Blindly, may partly appear by that which I have already said, partly by this.  
That those Articles of the Old Religion, which these men account Errors, are the prime parts of the Religion of Christ, which tend to good Life, to nourish Piety, and to inflame Devotion; and which he ordained to Animate, Help, Curb, and Cure, our sluggish, weak and frail Nature; and to bring his People, to live in the Fear of God, to walk in his Holy Commandments; to live according to Conscience, to abstain from Evil, and to do Good; To Crucify the Flesh and the bad Desires thereof, Gal. 5. 24. And in a Word, to imitate studiously his own Blessed Life, and the Lives and Actions of his Holy Apostles, and other prime Saints, who Forsook all to follow him, Mat. 19 27.  
Such are those Articles, of the Old Religion, which bind under pain of Damnation, to the necessity of keeping the Commandments of God (by abstaining from Mortal Sins, such as are Murder, Fornication, Theft in a notable quantity, Perjury, and the like, by which property they are broken) to the necessity of Fasting, as the Church Commands: Of Confessing all grievous sins Sacramentally to a Lawful and Authorised Priest; Of doing Penance for them, in this Life, or of Suffering severe Punishment in the next: Of restoring other men's Goods unlawfully gotten, or possessed; and to the necessity of obeying the Church, and all other Lawful Superiors, in things appertaining to their Power.  
Such also are those Articles, which Teach the merit of good Works proceeding of Grace, and done in the state of Grace; and the excellency of the Evangelical Councils of Christ, of perpetual Poverty, Chastity and Obedience, practised in the Church of Christ, even since the Apostles times, by innumerable Holy Men and Women.  
All which Articles, and divers others connexed with these, are the things which Protestant Teachers repute Errors, and dislike in the Old Religion; as restraining too much from the Liberty of the Gospel; that is, (to speak plain English) from the Liberty of the Flesh, from Venus and Bacchus: Which Liberty is chief entrenched upon, by the Roman Church, in that she will not admit any to the high and Heavenly Function of Priesthood, who will not Voluntarily Geld themselves for the Kingdom of Heaven, (Mat. 19 12.) By Vowing perpetual Chastity; which point indeed doth chief sting many Protestant Teachers, and doth incite them to rage so furiously, and to stand out so Rebelliously, as they do, against this their True and Ancient Mother; though divers of the more Learned amongst them, do it, with some Reluctation of Conscience, which tells them, that Chastity is a Decent, dignifying and excellent Ornament of Christian Priests; and which therefore not Obscurely foretells them, that the short solace, which a Wife, in this Life affords them, is likely to cost them in the next, the Eternal loss of their Souls.  
But to come to the matter and question here intended. If the Church of Christ did Err, from the true Light of his Gospel, so many Ages, and embrace so many gross and dangerous Superstitions (as She is accused to have done) I demand of Prudent and Considerate Protestants, how it could become the Wisdom, Goodness and Mercy of God, first to drive off, and defer the Cleansing and Reforming of his Church, so many hundred years, to the great Dishonour of Himself, and of his Blessed Son, and to the loss of Infinite Souls; and then after so long a tract of time, to make choice of such Instruments, as Protestants imagine he did, to restore again to the World, the true Light of his Gospel.  
Can he find none fit, to take in hand, and to bring to effect, this Needful, Merciful, and Holy Reformation, till Martin Luther, a Choleric and Bold Austine-Fryer, Incensed with Anger, because the Preaching of certain Indulgences, granted by the Pope, was committed to the Dominican-Fryers, and not to his Order, fell out with the Pope; cast away his Religious Weed, broke his Vow of Chastity, which he had long kept, Married a Nun Consecrated to God, and plunged himself into a Carnal course of Life?  
Can God, I say, find none fit, neither amongst the Fathers of the Primitive Church, nor amongst the Saints and Sages of the next thousand years: to be the Actors, of so Needful a Reformation; till the Love of Carnal Liberty, made Luther and his Brood, show themselves to the World? There lived in those times, St. Basil the Great, St. Hierome, St. Ambrose, St. Augustine, St. Gregory the Great, Venerable Bode, St. Bernard, St. Anselme, St. Thomas of Aquin, St. Bonaventure, beside Innumerable others, all excellent Men, for Learning, Wisdom, Sanctity; and all so Devoted to God, that He had them all at his command: And yet among all these, could he find none so fit, to be his Instruments, in the Divine Work, of Reforming his Church, and of restoring again to the World, the true Light of his Gospel, as Luther and his Associates? Who dares Pawn his Soul hereon?  
Especially if he consider, that these Men, were not only destitute of Excellent Sanctity of Life, (which those usually have, who are Gods peculiar Instruments, in the effecting of any such kind of work) but were also branded with all the Marks of False Prophets, of Perfidious Heretics, as Learned Protestants cannot but know: Insomuch, that it is not possible for them to give a proper and True Definition of an Heretic, but therein they must involve, and enclose Luther, Calvin, Zwinglius, and such other prime Founders, of the Protestant Religion.  
How improbable then a thing is it, that God among so many Wise, Learned and Holy Men, as flourished in his Church, in the long tract of above a thousand years, could not find any fit, to be by him particularly employed, for the restoring of the True Light of his Heavenly Religion, to the World again, (if it were lost) till Luther and his carnal and jarring Offspring appeared? And how slenderly do Protestants provide for the safety of their Souls, who hazard them upon so manifest a Falsehood as this?   

Question XIV. Whether God, by Miracles, can draw and incline men to believe a false Religion, or no? Where it is showed, that God, by Miracles, did draw our Forefathers, at their first Conversion to Christanity, to believe Papistry.  
MY Fourteenth Demand is, Whether God by Miracles, can move and draw Men to believe a false Religion, or no? Or thus, whether Men may safely, and without danger of their Souls, esteem that Religion False, Wicked, Pernicious, and worthy to be hated and persecuted; to believe which, God doth stir up, and induce men, even by Miracles? as by curing the Lame, Blind, and the like. I think no understanding Protestant will be so ill advised, as to affirm this, for he that should so do, should utter a manifest Blasphemy, tending to the denial of God, and of all Christianity. For he that draws men to believe false Religions, cannot be a good Spirit, but a Bad, cannot be God, but the Devil; (as is manifest,) or the Devil's Agent, God being infinitely Wise, Good, and True, and a zealous Hater of all Falsehood.  
Moreover, what certainty can we have of the Truth of the Scriptures, of the Doctrine of Moses, and of Christ; or that Christ was the true Messiah, and Saviour of the World, if God by Miracles, may draw and induce men to the embracing of a false Religion? Far then be it from all true Christian Breasts, to hold so great a Blasphemy as this; and therefore let me lay for a sure and  Ground, that God by Miracles cannot draw men to embrace a false or bad Religion; and that therefore, that Religion, to believe which, God by Miracles doth stir up, and induce, is not Bad, Superstitious, and False, but true, Holy, and Divine; yea, wholly True, and the only Saving Faith of Christ; because there can be but only one Faith, but only one Religion in the World, that is entirely True, and truly Saving, as I before have showed. This Ground being agreed upon, which Christianly cannot be denied, I propose to all prudent and considerate Protestants, this Syllogism.  
That Religion, to believe which, God by Miracles doth stir up, and draw, is wholly True, Divine and Saving. But God by Miracles, doth stir up, and draw men to believe Papistry: Ergo, Papistry is wholly true, Divine and Saving; yea, it is the only Saving Faith of Christ. The Major is clear and certain, out of the Ground laid. The Minor I could prove by the Testimony of innumerable grave Authors, and by relating the Conversion of divers Heathen Nations to Christ, brought to pass in former Ages, and also in our Times. But omitting these, to avoid Prolixity, I will only insist upon the Conversion of our own Nation to Christ, which was effected a thousand years ago, by forty Holy Monks, sent hither by Gregory the Great, than Bishop of Rome, (St. Austin, the first Archbishop of Canterbury, being the Chief of them) who converted our Forefathers, not to the Protestant Faith (which then was not so much as thought of in the World, but to Papistry; for what Religion should the Pope send in, and Monks bring in, but Papistry?  
This is manifest by the Churches, Altars, Abbeys, Monasteries, Nunneries, which our first Christians built. By the Names which they imposed upon Churches, and upon sundry Days of the Year; as Christmas, Ash-Wednesday, Palm-Sunday. By the Crosses which they every where erected. By the Pictures, wherewith they adorned their Altars, and the Glass Windows of their Churches. By their perpetual Subjection to the Pope, and the Paying of the Peter-pences unto him, from the Time of King Inas, even to Henry the Eighth.  
Yea, This is so evident, that even the most earnest of the Protestants cannot deny it. Bale Cent. 1. Fol. 3. saith, That Austin was sent from Gregory to season the English Saxons with the Popish Faith. Doctor Fulk, Confu. of Purg. pag. 333. for this cause terms our Conversion to Christ, our Perversion. Danaeus, Resp. ad disput. Bellar. Part 1. pag. 780. Terms the same, The Inebriation of the Whore of Babylon. Mr. Ascham, Apol. pro caena, pag. 33. Calls St. Austin, (who brought our Forefathers from worshipping the Devil, to worship Christ, (The Overthrower of true Religion, and the Establisher of Popish Doctrine. Mr. Harrison, in his Description of Britanniae, set before Hollinshead, in plain terms confesses, That Austin came and brought in Popery. Bale, in Catalogue. cent. 14. pag. 117. saith, That Austin, by his Interpreters, taught our People the Papistical Faith.  
The same is clear out of the Magdeburgians, Luke Osiander, and others, who show, that scarcely there is a Ceremony now used by Papists, that was not then brought in by St. Austin. And so there can no doubt be made, but that our Forefathers, by their first Converters, were made Papists, and that that Faith in Christ, to which God by his Grace did draw them, was Papistry. It rests then to prove, that to this Faith, God did convert, and draw our Forefathers, even by Miracles. Which Point being well and firmly proved, no prudent man will deny, but that Papistry is truly and really a Holy and a Divine Religion, yea, the true Light of the Gospel, and the only Saving Faith of Christ, as my former Syllogism, doth demonstrate.  
That God then by Miracles, did incline and draw our Forefathers to believe and embrace that Faith and Religion which Austin taught, that is, Papistry; is testified first by Venerable Bede, a Holy, Grave, and Learned Author, who living near the Time of our Conversion, while things were yet fresh in Memory, and writing out of the assured Records of the whole Business then extant, and to no meaner a Person than a King, is not likely to have erred through ignorance, or to have feigned. This wise then and Holy man, in his first Book, C. 26. speaketh thus.  
But when the King himself, being much delighted with the Purity of their Life (namely, of Augustin and his Associates) and the Example of their Godly Conversation, as also with their sweet Promises, (which to be true, they proved by working many Miracles) did believe, and were Baptised; there began more and more daily to resort unto their Sermons, and renouncing the Rites of their old Gentility, to join themselves by Faith, to the Unity of the Holy Church of Christ. Thus in this place, Bede.  
Who in his Second Book, C. 2. relates a Famous Miracle wrought by God, at the humble Petition of Augustin, to witness the Truth of that Religion, which he and his Associates taught, which happened thus. Blessed Austin being desirous, not only to convert the English to Christ, but also to reform some Errors crept in amongst the Britan's, about the keeping of Easter, and the Ceremonies of Baptism, and to have the help of the Britan's, in the Conversion of the English; procured a Meeting betwixt himself and the Learned of the Britain's; at which, when after long Disputation, the Britan's would not yield; to bring the Matter to some issue, St. Austin said.  
Let us make our Prayers to God, who maketh of one Mind the Inhabitants of his Father's House; that he, by Heavenly Signs, would vouchsafe to show which Tradition is to be followed, and by which way we ought to hasten towards his Kingdom. Let some sick Body be brought hither, and by whose Prayers he shall be cured, let his Faith and Operation be esteemed by all, to be pleasing to God, and to be that which we ought to follow. To which, though unwillingly his Adversaries agreeing, a Blind man of the English Nation was brought, who being offered to the British Priests, and receiving no Help by their endeavours; Austin at length, by just necessity, compelled, bowed his Knees to the Father of oar Lord Jesus Christ, beseeching him, that he would restore to the Blind Man, the Sight he had lost, and by illuminating one man corporally, would enkindle in the Hearts of many, the Light of Spiritual Grace. Presently the Blind Man received his Sight, and Austin by all is proclaimed to be the true Preacher of Heavenly Light. Then the Britain's confessed, that they perceived that Austin taught the true way of Justice, but they could not forsake their old Customs, without the Consent of the rest of their Side. Thus St. Bede.  
What will Protestants say then? Will they deny that this Miracle was wrought? Will they pawn their Souls that Bede recounts a Fable? I believe not, Bede being so Wise and Honest, the Meeting so Solemn, the Fact so Public and Famous. What then, will they attribute this Miracle to the Devil? That indeed were desperately done, Austin praying to Gon, and not to the Devil, and the Devil would think himself much honoured by them, for attributing so great Power unto him; for the Truth is, that although ●e can do many juggling Tricks, yet to restore Sight to he Blind, far surpasseth his Skill, and lies far without he Sphere of his Activity.  
Will they then yield to the Truth, and admit that both the Miracle was wrought, and that it was the Work of God? If this they grant, they also must admit, that Papistry is the true Religion of Christ; and so they must not only leave to hate and persecute Papists, but Papists also they must become, unless they will run headlong to eternal Perdition; for God wrought this great Miracle to testify, that That was the true Religion, and the right way to Salvation, which Austin taught. And what taught he? Papistry certainly, even plain Papistry, as I before did show, even by the Confession of Learned Protestants. Papistry then is the true Religion, if Credit be to be given to God.  
The Second that I bring to witness St. Austin's Miracles, is St. Gregory the Great, a Holy, Learned, and wise Prelate, of whom Bede thus relateth, Lib. 1. c. 31. At which time Gregory sent unto Austin an Epistle, concerning the Miracles which he knew were done by him. In which, (that through the Multitude of them, he should not come within the danger of Vainglory) he exhorts him with these Words. I know my most dear Brother, that the Omnipotent God, by thy dilection, doth show great Miracles toward that Nation, which he hath chosen. Whence it is needful, that for the same Heavenly Gift, thou shouldst Joy with Fear, and Fear with Joy. Rejoice because the Souls of the English, by these outward Miracles, are drawn to inward Grace. But Fear, (lest among these Signs, which are done) thy weak Mind elevate itself through Presumption, and while without it is raised to Honour, within it fall into Vain-glory. And again, Whatsoever Power, in working Miracles, thou hast, or shalt receive, esteem, the same to be bestowed, not on Thee, but on Them, for whose Salvation thou hast it. Thus in this Epistle St. Gregory, where I would beseech every considerate Protestant, to weigh maturely with himself, whether it be likely, that so Grave, Eminent, Conscientious, and Wary a Prelate, as Great St. Gregory was, would have written thus to Austin, if he had not been well informed, by sure and certain testimonies, of the Multitude of Miracles wrought by him, for the Conversion of the English?  
So certain indeed, was this Holy Doctor, of the Miracles of Austin, that he feared not to insert some mention of them, into his Famous Work upon Job, as Bede testifies, Lib. 2. c. 1. Behold, saith he, the Tongue of the English, which lately knew nothing, but to mutter barbarously, now hath begun to resound in the Praises of God, the Hebrew Alleluja, etc. Because by Precepts, by Heavenly Words, and also by shining Miracles, the Virtue of Divine Knowledge is infused into them. By which Words, saith Bede, Blessed Gregory declares, that St. Austin and his Associates, did bring the English Nation to the Knowledge of the Truth, not only by the outward sound of Words, but also by the help of Heavenly Miracles.  
Which Holy Gregory testifieth also, to Eulogius Patriarch of Alexandria. To whom, relating with joy, the Conversion of the English. Lib. 7. Epistol. 30. Indict. 1. Know then, saith he, that whereas the English Nation, etc. remained hitherto in Infidelity, I did by the help of your Prayers, etc. send unto that Nation (Austin) a Monk of my Monastery, to Preach to them. etc. And now Letters are come to us, both of his Health, and of the Work he hath in hand. And surely, either He, or they which were sent with him, work so many Miracles in that Nation, as they may seem to imitate therein the Power and Miracles of the Apostles themselves. Thus to Eulogius Gregorius.  
By whose most grave, and so often iterated Testimony, as also by, St. Bedes, it seems to be convinced, that Austin and his Associates, did draw the English to Papistry, not only by the Sanctity of their Lives, and by Preaching, but also by great store of divine and undoubted Miracles, even such as were like to the Miracles of the Apostles.  
But that which striketh this matter dead, and which proves undeniably, the intercourse of Divine Miracles, in our Conversion to Christ, is the Epitaph placed upon the Sepulchre of Blessed Austin, shortly after his Death. For who can persuade himself, that King Ethelbert, newly then converted, and full of Divine Zeal, and of the Love of the Truth, would permit, or the Holy Bishops which St. Austin left behind him, attempt to inscribe upon his Tomb, notorious Lies and Fictions, to the Scandal of the King and his People, in the Infancy of their Christianity, which many then living could easily have controulled, if a Worker of Miracles Austin had not been? But hear the Epitaph recorded by Bede, Lib. 2. c. 3.  
Here resteth Blessed Austin, the first Archbishop of Canterbury, who was sent hither by Blessed Gregory, Bishop of Rome, and aided by God with the Operation of Miracles, did bring King Ethelbert and his People from the Worship of Idols, to the Faith of Christ, and fulfilling in Peace the Days of his Office; died the Seventh of the Calends of June, the same King yet Reigning.  
Thus the Epitaph, into which no man of Wit, Modesty, or Honesty, would have inserted the Gift of Miracles, if it had not been notoriously true, that this our Apostle was therewith adorned, and by the help thereof, did convert the English from Idolatry to the Faith of Christ.  
And so it resteth inevitably proved, that God by Miracles did draw our Forefathers to Papistry. Whence it as evidently followeth, yea much more evidently, that Papistry is a Divine and Holy Religion, entirely True, and really the True Light of the Gospel, and the only saving Faith of Christ; which no Man can Hate, Impugn, Persecute, without the high offence of God, and extreme peril of his own Soul. This, I say, is most clearly proved, and evicted, by the Argument drawn from the Miracles, which it pleased God to work, for the Conversion of the English.  
Neither let any Protestant flatter, and delude himself, by thinking, that a satisfying Answer may be made thereunto, for certainly it cannot; for neither can it be denied, with any colour of Truth, that such Miracles were done, for the Conversion of the English, as are certified by Bede, by Gregory, by the Epitaph. Neither can it be maintained, that God by Miracles may draw Men to a false and wicked Religion: And as impossible it is to prove, that the Devil was the Author of the Miracles wrought by Saint Austin.  
For if the Devil could never yet effect such Miracles, to draw Men to false and wicked Religions, as to Judaisme, Arianism, Turcism, Paganism, or to the direct and express worship of himself: How great madness is it to think, that he wrought these Miracles, to draw Men from himself to Christ? From the worship of False Gods, to the worship of the True God?  
If any protern and wrangling Wit, will reply, that the Devil effected these Miracles, not to draw Men to Christ, but to Papistry, which contains the worship of Saints and Angels, a thing very pleasing to the Devil. I demand, whether it be more pleasing to the Devil, and displeasing to God, to have Christ worshipped for God, and his Angels and Saints honoured, (not as Gods, (for that is the Fiction of Protestants, not the Fact of Papists,) but as sanctified Creatures, dear to God, and by his Grace Dignifyed, and made worthy of Respect and Honour,) then to have wicked Men, senseless Creatures, the Devil himself worshipped for Gods? May not a Jew, a Villain, a Miscreant wrangle, according to this Example, and say, That the Miracles, which are said to have been wrought by Christ and his Apostles, were wrought indeed by the Devil, to draw Men from the True Worship of God, prescribed by the Law of Moses, to the False Worship of a Crucify'd Man? Far then be it from the hearts of prudent and sober Men, to attribute to the Devil, the manifest works of the Holy Ghost, so to maintain a Faction, (to their own Perdition,) against the True and Saving Faith of Christ, proved most clearly by the Miracles of S. Austin, to be no other, but the Roman Catholic Faith, styled by Protestants, Papistry, and Popery.   

Question XV. Out of which Religion, the Elect of Christ, are to be gathered, at the day of Judgement?  
BEcause divers Protestants, especially of the purer strain, esteem themselves to be the Elect of the Lord; and adorn, not seldom, their Brotherhood, with this goodly Title: That these Men may see the folly of this their proud presumption, I demand, Whether the Elect of God, are to be gathered out of all Ages, and out of all the Quarters of the World: Or, out of some few Ages, and out of some small Parcel of the World? If they are to be gathered only out of some little part of the World: How is that true, which our Saviour says, Matth. 24. 31. And he (the Son of God,) shall send his Angels with a Trumpet, and a great Voice: And they shall gather together his Elect from the four Winds, from the farthest parts of Heaven, even to the ends thereof? Or that true, which the Elect themselves say, Rev. 5. 9 Thou art worthy, O Lord, to take the Book, and to open the Seals thereof: Because thou wast slain, and hast redeemed us to God, in thy blood, out of every Tribe, and Tongue, and People, and Nation? Or that which St. John says, Rev. 7. 9 After these things, I saw a great multitude, which no Man could Number, of all Nations, and Tribes, and People, and Tongues, standing before the Throne, etc.  
How, I say, are these most express places of God's Word true, if his Elect are to be gathered only out of some small Parcel of the World, possessed by the purer sort of Protestants? But if according to these express and clear places, the true Elect of God, are to be gathered out of all the quarters of the World, and Nations of the Earth; as most certainly they are: How dangerous is the state of all Protestants and how ridiculous the presumption of those Purelings, who being but Birds of Yesterday Hatching, and Nestled only in a Corner of the World, will needs be, forsooth, the Elect of the Lord, and the only Guests that must be admitted to his Banquet?  
But let not Protestants here deceive themselves, by imagining, that although for many Ages, they were not extant, not ever hitherto spread over the World; yet that hereafter they shall arrive to this happiness. For first, If God hath not yet made use of their endeavours, to convert the Heathen Nations of the Earth to his Son; when is it likely that he will change his Style, and rejecting his old Workmen, employ the Leaden Zeal of these new, Laborers shall I say, or Loiterers?  
2. When will the Needle of these men's Zeal, point toward the Conversion of Heathen Nations; seeing that when it was newly touched, and in itself most vigorous and active, it only turned toward the perverting of old Christians, never minding the misery of Heathens?  
3. What real hope can there be, that Protestant Teachers, will ever spread their Religion over the World, by converting Heathen Nations to Christ; seeing they are destitute of Unity in Doctrine, of excellent Sanctity of Life, and of the gift of Miracles? All which are necessary for the effecting, of so hard and Divine a work, as the Conversion of Heathen Nations is; as is manifest by the Example of the Apostles, and of all the excellent Labourers of the Catholic Church: Which hitherto have been the Converters of Heathen Nations? Certainly none at all. And as little solid hope can Protestants have, that they shall one day be gathered together, by the Holy Angels, and placed amongst the Elect of God?  
For certain it is, that the Elect of God, are to be gathered out of the Professors of the True Faith and Religion of Christ: (which is but one, as I have already showed, and as the Apostle affirms, Ephes. 4. 5. One Faith, one Baptism, one God,) and out of his True Church, and Fold. Which also is but one, as he himself doth teach, John 10. 16. And other Sheep I have, that are not of this Fold: Them also I must bring, and they shall hear my voice; And there shall be made one Fold, and one Pastor.  
Out of which words, note, First, That Christ speaking of his Church, as she was to be, after the Conjunction of the Jews and Gentiles together in one Faith, assures us, that she should be One Fold; namely, under one Visible Head, one Jurisdiction, one Government, having one Faith, one Worship of God, one Communion, one means of Sanctification, for the Flock of this Fold.  
Note, Secondly, That by this One Pastor, that was to be made, after Christ spoke these words, may well be meant, (not only Christ himself; who was then the Good Pastor, ver. 11. and was not so made after this time,) but some other Supreme Ministerial Pastor, made by Christ, after the speaking of these words, to preserve Unity in his Church; and fittingly to govern her, under himself: Which was no other, but blessed Peter, made Supreme Pastor, of the Flock of Christ, John 21. which Office he left to his Successors.  
Thirdly, note, That the Voice of the Church of Christ, preaching in all Ages to the Nations of the Earth, to bring them to his Fold, is the Voice of Christ, by his own acknowledgement: And they, saith he, shall hear my Voice: According to that of Luk. 10. 16. He that heareth you, heareth me. And so Christ hath hitherto preached, and doth yet preach to the Gentiles, not by his own Corporal and Personal Voice, but by the Voice of his Apostles, and of their Successors, the Ordinary Doctors and Pastors of his Church: Whose Voice is his Voice, because by him they are sent to teach, and by him in their teaching are Guided. And in like manner, the sound of the Apostles doth yet go forth into all the Earth, Psal. 18. Rom. 10. And must go forth even till the day of Doom, for a Testimony to all Nations, Matth. 24. 14.  
Now then, seeing that the Elect of God, are to be gathered out of all the World, and out of the Fold and Flock of Christ: And that Christ verily and really hath but one Fold, one Church, one Faith, one Flock, and one Supreme Pastor under himself, to guide fittingly this large Fold, this great and numerous Flock, spread over the World; And seeing also, that the Protestants are neither spread over the World, that the Elect of God may be gathered out of them; nor united to that Flock, nor participants of that Faith which is spread over the World; nor within that Fold, that is One, nor under the Government and Feeding of that one Supreme Pastor, of whom Christ speaketh: Deplorable for the present is their Case, most dangerous their State, vain their Labour, and fruitless their Hope: And so it will ever be, until they return to this Flock and Pastor again. Which return, how safely in Conscience, and prudently they may make, my next Question will declare.   

Question XVI. Whether Protestants, or Catholics do take the surer way to Eternal Happiness? Where it is showed, That Papistry, by the judgement of all Learned Protestants, is a Saving Religion; and consequently the securer way.  
THe Doctrine delivered to Christian People, concerning Heaven and Hell, doth teach the one to be a place of such unspeakable Happiness: And the other of such inexplicable Misery, that no discreet Man among them, will stick to say, (if he be asked,) that every Man and Woman, doth stand most deeply obliged, out of their Duty to God, and the natural Love they own to themselves, to take the surer way, when doubt is made, to gain the one, and to avoid the other.  
To take, I say, the surer way, when doubt is made about the ways, which are said to lead to Heaven, or to bring to Hell. Amongst which ways, two are of chief esteem, the Catholic and the Protestant, the Old and the New Religion. Both which are said to be sure ways to Heaven; yet both are doubted of. The Old is doubted of, among Christians, only by a few of the Protestant Party, who are neither of the best Learned amongst them, nor of the most discreet. For Learned Protestants generally hold, that the Old Religion, that is, Papistry, is a Saving Religion, and a secure way to Heaven; and that those which live and die therein may be saved. Here this witnessed by their own Pens; and, first, by Doctor Covel in his defence of Mr. Hooker's Books of Ecclesiastical Polity, Published by Authority: Where he teacheth this at large, saying, Page 77. We affirm them of the Church of Rome, to be part of the Church of Christ; and that those which live and die in that Church, may notwithstanding be saved.  
The same is taught by Doctor Field, in his Third Book of the Church, cap. 46. pag. 182. saying, We doubt not, but the Church, in which the Bishop of Rome, with more than Lucifer-like Pride exalted himself, was notwithstanding the True Church of God: And that it held a saving Profession of truth in Christ; and by force thereof, did Convert many from Error.  
And by Doctor Some, in his defence against Penry, pag. 182. saying, In the Judgement of all Learned Men, and all Reformed Churches, there is in Popery a Church, a Ministry, a True Christ. And pag. 176. If you think, saith he, that all the Popish sort, which died in the Popish Church, are damned, you think absurdly, and descent from the Judgement of Learned Protestants. Thus these Prime and Learned Protestants; to whom I could add many more of later date, but that it is needless, in regard that all moderate Protestants do grant, that Papists may be saved.  
Yea, this is the common Tenet of all Learned Protestants, and of all Reformed Churches, as you have heard out of Doctor Somes. And not without cause, in regard that Learned Protestants see well enough, that if this they should deny, they should not only very rashly, and without any sure ground, condemn to Hell all their Forefathers, and the rest of the Christian World, for above a Thousand Years before Luther, (not being well able to save from this Censure, the Ancient Fathers, and innumerable other Learned Men, and Holy Saints,) but should also lay open a fair way to plain Atheism; to the utter denial of Christ, and of God; as my Tenth, Eleventh, and Twelfth Questions, do very clearly demonstrate.  
And therefore I may, without danger of slander, affirm, That those Protestants which deny Papistry to be a saving Religion, and hold that Papists are not saved, are neither of the best Learned, nor of the Wisest sort. For if they were Learned, they would easily gather out of the Doctrine of the Scriptures, and the Histories of the Christian Church, that to deny Papistry to be a saving Religion, is to deny Christ, in effect, as I have before shown. And if they were discreet and wise, they would not so rashly condemn, to the pit of Hell, the whole Christian World; together with their Forefathers, for so many hundreds of years, in which Papistry reigned over the World, without any firm ground, or urgent reason at all. Unless their own mistaking, and ignorance, must be reputed a firm ground.  
For setting these aside, (by which their misinformed, and misguided Zeal, doth take Papistry to be that which it is not) what can they bring firm and solid, to prove that Papistry is not a saving Religion? Will they say, that Papists are ignorant of, or do not rely upon a certain special Faith, by which they esteem themselves to be the Elect of God; and to be Cocksure of Salvation? Be it so. Neither did the Prophets, nor the Apostles, nor the Ancient Fathers, rely upon this special Faith, as is evident by their Lives: For they applied themselves to Holy Works, to much Prayer, to frequent Fasting, to great Austerity and Mortification, seeking by these means, to make sure their Vocation, 2 Pet. 1. 10. and really working their Salvation in fear and trembling, as the Apostle adviseth, Philip. 2. 12. For all which Labour, Care and Austerity, this special Faith is a Supersedeas, as is manifest by the Lives and Actions, of those which rely thereon.  
Wherefore, if for want of this Sin-nourishing special Faith, Papists do perish, both Patriarches, Prophets, Apostles, and the Ancient Fathers; yea all the Saints and Holy Servants of God, which lived from Adam's time to Luther, must perish with them. For none of these were acquainted with, or relied upon this special Faith. Otherwise there would have been clear, and manifest mention thereof, in the Holy Scriptures; in which the Holy Ghost, not once or twice, but most frequently would have inculcated the same, if it had been so needful, that without it, Men could not be saved. But seeing that in all his Divine Word, he hath made no clear mention thereof, Papists cannot be in danger, for not relying thereon. But rather those which rely thereon, are in manifest danger of Eternal Perdition; because in so weighty a business, as their Everlasting Happiness is; they forsaking the received Doctrine of the Christian World, in the point of Jurisdiction, rely upon a mere chimerical Fiction of their own, as at their death they will find.  
What then; will these Zealous Precisians exclude Papists from Heaven, because they commit Idolatry? But this foul and foolish Crime, Papists do no where commit, but in these men's mistaking Brains, as is evident to all that know what Papists believe. But Papists, they will say, do Err in divers points of Religion; and therefore they cannot be saved. But do not all Churches Err, in these men's conceit? Are not all subject to Erring? Let them then either yield, that Erring Religions are saving; or else let them boldly teach, That Jesus Christ, hath not provided the World of any means of Salvation; seeing he hath not established therein, (as these Men imagine) any Religion, that is not Erring. By all which it is clear, that in these parts of the World, none do doubt, but that Papistry is a Saving Religion, saving a few unlearned Precisians, who doubt of this, but very indiscreetly, as I have showed.  
But on the contrary, all the Papists in the World, (who are far more in number, than the Protestants are, and really far excel them in Learning,) do not doubt, whether the Protestant Religion be Saving, or no; but most firmly hold, upon sure and undeceiving Grounds, that it is not; and that therefore no Man can be Saved, precisely by the help of this Religion. Which makes so many understanding Men and Women, that know it right well, forsake it, notwithstanding that it is so easy, and so pleasiing to Flesh and Blood; and to embrace Papistry, far less agreeable to their Sensual Appetites, with so great hazard of their Quiet, Preferments, Liberty and Goods. Which certainly they would never do, but to secure their Souls. Which security, if the Protestant Religion were able to afford, no Man of Wit, here in England, would forsake the same, to become a Catholic. But no such security is to be found in this Religion, but rather certain danger of Eternal Perdition, as all do find, that throughly search into it.  
Neither are Papists, for thus Censuring of the Protestant Religion, to be esteemed less charitable, than those Protestants, which brand not Papistry with so hard a Censure: For the Case of Papists and Protestants, in this Affair, is not alike: Because Protestants in believing, are at liberty, according to their own Positions; in regard, That as they do not hold, that there is upon Earth any Un-erring Church, whose teaching all are bound to follow, under pain of Damnanation: So they do not esteem themselves bound to believe strictly, the teaching of any Church; or to think, that Errors in Points of Faith do endanger Salvation.  
But Papists are not at the like liberty, because they believing, that the Catholic Church, (which is no other than that Church, which being spread over the World, is joined in Communion to the Chair of Peter,) cannot Err in her Doctrine of Faith, by reason of the continual assistance of the Holy Ghost; do esteem themselves bound to believe as she teaches. And therefore because this Church, (guided by the Holy Ghost, and directed by the Holy Scriptures,) doth teach, that there is but One Faith, Ephes. 4. but One Fold, Joh. 10. That Christian People are bound, under pain of Damnation, to Obey their Lawful Prelates, Heb. 13. And to hear the Voice of the Church, Matth. 18. And to listen to the Ordinary Pastors thereof, Luk. 10. And that they are in like sort bound to beware of false Prophets, that is false Expounders of God's Word; to avoid Heretical Teachers, such as their Church hath declared, Protestant Teachers to be: For these, and the like respects, Catholics do resolutely hold, (if they be such as understand their own Religion,) that by the help, precisely, of the Protestant Religion, no Man can be saved.  
Which they hold not for want of Charity, but for Obedience to the Word of God, and to the True and Catholic Church of Christ. Let not then Protestants blame Catholics, for believing as they do, seeing the word of God, and so great Authority doth force them thereunto. But rather let them blame themselves, for following new Teachers, contrary to the Doctrine of the Scriptures; and for dis-uniting themselves, from the True and Catholic Church of Christ; out of whose Communion, there is No Salvation, as our Creeds do teach.  
By all which, it sees to be clear, that the Old Religion of the Christian World, called Papistry, wherein assuredly our Forefathers were Saved, is far a surer way to Eternal Happiness, than the New and Protestant Profession is; in regard that all Learned Men agree, both Protestants and Papists, that Papistry is a Saving Religion: Whereas all Learned Papists, (who are far the greater and the Learneder number,) upon sure grounds affirm, That no Man can be Saved by the help of the Protestant Religion.  
Which being so, I demand first, with what security of Conscience, do Protestants hate, revile, tread under foot and persecute the Old Religion, seeing it is a secure way to Salvation, even by the Judgement of all Learned Protestants? May any Man, without offending God, persecute the Children of God, and seek to ruin that Religion, by which the Holy Ghost doth Sanctify and Save Souls? Can this be accounted Charity towards God, Charity towards our Neighbour? Nay, seeing that Protestants cannot deny, but that it is far the securer, and surer way to Eternal Happiness, to live and die Papists, than to live and die Protestants; with what Christian Piety, do Persecuting Protestants, afflict Catholics, for taking, in the great Affair of Salvation,) the surer and securer way?  
Secondly, I demand, what Light of Reason, what Duty towards God, what Charity toward themselves, doth lead Protestants, not to take the surer way for their own Salvation, they having so just cause to doubt, that their New Protestant Profession, is not secure? Do they not know, that many Learned Catholics have endured Imprisonments, Fetters, Tortures, Cruel Butchering of their Bodies, and loss of their Lives, rather than they would hazard their Souls, in the Protestant Religion? Do they not see, that many Prudent, understanding, Generous, and Noble Catholics, did suffer disgrace, endured Vexations, sustained the Abridging of their Liberties, and loss of their Goods, rather than they would hazard their Souls among them?  
Moreover, do they not see, how little Unity in Doctrine, how little Sanctity of Life, how small Resemblance, of the holy Life and Virtues of Christ, and of his Apostles, how little imitation of the Ancient Fathers, there is in the Teachers, and prime Professors of the Protestant Religion? Do they not know how great a decay of Humility, of Charity, of Chastity, of Sobriety, of Neighbourhood, of Justice, of Fidelity, of Conscience, the Protestant Belief hath brought into the World? Do they not know, that false Teachers, are known by their Fruits? And that there is but One Truth? All this they know and see; and therefore if they will but consult with reason, and not be lead by fancy, or blinded by affection; they cannot but judge, that to live and die in the New and Protestant Religion, is far less secure, for their Souls, then to live and die in the Old and Catholic Faith: And consequently, they cannot but know, that the tender care, which they are bound to have of their own Souls, and of the Eternal Salvation of them, doth put upon them a great obligation to become Catholics, and to return to the Faith of their Forefathers, so to secure those their most precious Jewels; which in their New Profession can never be truly secured, as the Doctrine of this little Treatise doth clearly demonstrate. But rather they lie exposed most certainly to the misery of Eternal Perdition; whereas in the Catholic Profession, they may certainly secure them, by the Judgement, not only of the whole Catholic Church of Christ; but also of all Learned Protestants.  
To the Arguments, which support the strength of this Treatise, I could add others not of Inferior force, to demonstrate, the Happiness of Catholics, the Unhappiness and danger of Protestants, arising from their Faith and Religion. But that which hath been said is abundantly sufficient, to give Light to all, who willingly will not be blind. And therefore I here end my present endeavours for Truth and Peace: To which if any Protestant will frame an Answer.  
I require of him First, that he abstain from Railing. Secondly, That he abstain from Feigning, and from helping his Cause by Impostures. Thirdly, That by vain Impertinencies, and Retorical Digressions, he seek not to lose and to dazzle the Eyes, of Weak and less Judicious Readers. Fourthly, That he make not vain Flourishes, by Citing some broken, or mistaken Sentences, out of the Ancient Fathers, against me. For I will not allow him to meddle with them, but upon two conditions. The one is, that he shall Tie himself, and his Church, to stand to the Arbitrament, of those clear Lights of the Church of Christ, in points Controverted betwixt Catholics and Protestants. For if he, will not be stinted by them, why should I?  
The other is, that he shall allow, the Ordinary Doctors and Pastors of the present Catholic Church, to be of equal Authority, with those Ancient Worthies, in matters appertaining to Faith; not in matters Historical. For those Ancients, are better Witnesses, of what the Apostles Taught and Practised, than those which now live can be: But yet they are not surer Interpreters of God's Word, in matters of Faith; nor surer Explicators, and Proposers of the Articles, of the same Faith, than the present Doctors and Pastors of the Church are.  
This may seem to some a Paradox; and yet it is no more, than what the Rules of True Theology, do warrant me to affirm. For those Ancient Doctors, were not sure Guides in matters of Religion, by the strength of their own Wits, or Excellency of their Learning, but by the assistance of the Holy Ghost; which necessary assistance, in explaining and proposing Articles of Faith, the Ordinary Doctors and Pastors of the present Church, have equally with them. For Christ did not Promise, that the Gates of Hell should not prevail against his Church, that the Holy Ghost should abide with the Apostles, and their Successors, and Teach them all Truth, for four and five hundred years: Or for the time of the Primitive Church; but even for ever. And therefore the ordinary Doctors and Pastors of all Ages, are equally assisted by the Holy Ghost, and equally free from erring in matters of Faith.  
Fifthly, I require, That my Antagonist assail me with no other Weapons, than what the Light of Reason, and the express Text of God's Word, will furnish him withal: The express Text I say, of God's Word: for I will not allow him to Interpret- Or accept of his Interpretation, against the Interpretation of the Ancient Fathers, of the General Counsels, of the ever Visible Church of Christ, unless he can prove, by manifest Miracles, that God hath sent him into the World, to read us a new Divinity, and to Interpret his Divine Word, otherwise than his Ancient Pastors have done. Which things if he cannot perform, let him in silence attend to his own Salvation: and making use of that Knowledge, which he may learn out of this Treatise, let him timely return to the Roman Church, out of whose Communion most certainly, he will never be able to obtain Salvation.  
FINIS.   

THE APPENDIX.  
Whether the Apostles were Protestants, or no.  
Protestant's generally conceive, and believe, that Jesus Christ and his Apostles Preached and planted in the World, the Protestant Religion, even the very selfsame, that Protestants now believe and practice; and that they were really Protestant's, not in Name, but in their Belief and Practice: And that they instituted their Disciples and Followers, that is, the first Christians, in the selfsame Liberty of Gospel, which Protestants now follow; and charged them, that with all Care and Diligence, they should deliver this sweet and easy Religion (which is so pleasing to Flesh and Blood) to those, who were to succeed them; that so for ever it might be continued in the World, for the Salvation of Mankind.  
Thus, I say, do Protestants generally conceive; and upon the Truth of this Conceit, they hazard their Souls, notwithstanding that they are not agreed, nor cannot yet agree among themselves, (which makes the matter very strange, and the conceit wholly improbable) whether the Apostles in their Belief and Practice of Religion, were Lutherans, or Anabaptists, or Swinglians, or Calvinists, or New Arians, or Quakers, or Arminians, or Parliamentary protestants, for each of these sorts or Branches of Protestants, lay Claim to the Apostles: and the Learned of each sort, do bear their Followers in hand, That the Doctrine which they Teach, is the pure Light of the Gospel, even the selfsame, that the Blessed Apostles Believed, Taught, and practised: and of this they are all certain alike.  
And so the conceit of Saxony, Denmark, Sweden, is, that the Apostles were Lutherans. The Conceit of some of the Cantons of Switzerland is, that they were Swinglians. The Conceit of many in Moravia, and in Holland, is, that they were Anabaptists. The Conceit of Geneva, of Scotland, of Puritans of England, and of some parts of Germany, is, that they were Calvinists. The Conceit of divers in England and Holland, is, that they were Quakers: And the Conceit of the Protestant Church of England, is, that the Apostles were of the same Belief, and practised the same Worship of God, that by Act of Parliament, is here settled and established.  
But to speak the Truth, as it is impossible, that the Apostles should be of all these Beliefs; so it is more than probable, that they were of none of them; but rather, that all these Beliefs are mere conjectural Conceits of new Teachers, who are wholly uncertain of what Belief the Apostles were. For if they were certain, that the Apostles were of some one of these Beliefs, they would all, doubtless, be of the same. But the Learned of the Protestants, being indeed altogether uncertain, and really ignorant of the Faith and Practice of the Apostles, by guessing thereat, so near as they can, they have divided themselves into so many Branches, and into so many contrary Faiths and practices; each of them having nothing, but his own conjecture, to lead him to the true Light of the Gospel, and to the right Religion of the Apostles.  
But notwithstanding, that Protestants do thus differ about Religion; and are uncertain of the Faith and practice of the Apostles: Yet they will not, forsooth, have it denied, but that the Apostles were Protestants; and that they planted in the World, the Protestant Religion. And so it must be supposed, that they Taught: That we are justified by Faith only: That we have not  in the works of Grace: That our best Works are impure, and stained with Sin: That we do not merit by them, either Increase of Grace, or Glory: That by Faith in Christ, we are freed from the Yoke of the Law, which is such as no man can keep; and therefore Christ, having fulfilled it for us, our breach thereof, doth neither wound the Conscience, nor endanger the Soul.  
Moreover, according to this supposed Doctrine of the Apostles, we are not bound to confess our Sins to the Priests of God's Church: or to do penance for them: no Works of ours being truly satisfactory: Neither is Sin punished any where after this Life, but in Hell; and therefore we need not fear any purging Flames, Christ having paid for all. Furthermore, we are not bound in Conscience to Fast, or to abstain from Flesh, upon certain days, according as the Church doth appoint, this being contrary to the Liberty of the Gospel. It is likewise, vain, foolish, superstitious, to endeavour to gain Heaven by Prayer, Fasting, Alms-deeds; by a Holy and mortified Life; or to Vow Poverty, Chastity, and Obedience; or to esteem perpetual Virginity Consecrated to God, better, more noble, and more pleasing to God, than Marriage.  
Again, according to the same supposed Apostolical Doctrine, the Church of Christ is subject to Erring, in her Doctrine of Faith; and therefore we are not tied, to believe as she Teaches, further than we esteem her Doctrine, to agree with the written Word: for to be so tied, is against the Liberty of the Gospel. Against which Liberty also it is, that Bishops and Priests, should be tied to live Chaste and Single Lives. Lastly, all sorts of Protestants, saving Lutherans, esteem the Apostles to have believed, and taught that the Eucharist is not the true Body and Blood of Christ, but a Figure or Remembrance thereof. And so they consequently hold, that Christ left no true and proper Sacrifice to be daily offered in his Church; nor no true Priesthood which cannot subsist without a true Sacrifice.  
This is the Conceit of Protestants in general, real, or pretended: Real, it may be, of the ignorant and simple: but pretended only, I believe, by the Understanding and Learned: For these cannot but know, that if the Apostles indeed, had been Protestants, and really had Preached, spread, and settled amongst the Nations of the Earth (to which they Preached in Asia, Europe, and Africa) the Protestant Religion, which is so easy and so pleasing to Flesh and Blood; that the same had continued infallibly, at least for some while, in the following Ages; and that it could not possibly, morally speaking; so, upon the sudden, have been cast aside, and extinguished, in all places at once, but that there would have remained illustrious Memory thereof, at least in some of the primordial Churches; in some of the Countries, Provinces, or Cities, where the Apostles Preached. This I think, no understanding man will deny.  
1. Because the first Christians were zealous Followers, and Imitators of the Doctrine, and manners of the Apostles, of whom they had a high esteem; as also of their Doctrine, which they knew the Apostles had confirmed, by many true and Divine Miracles.  
2. Because they were very careful of their own Salvation, as is evident, by their admirable Constancy, in suffering Losses, Tribulations, Torments, yea terrible Deaths in the cruel and bloody Persecutions raised against them by the Roman Emperors, for the space almost of Three Hundred Years. How then is it likely, if thus they suffered to save their Souls, that they would wilfully cast them away, by forsaking the true Religion of Christ, which his Blessed Apostles had planted, and so firmly settled amongst them, to follow another of their own inventing? Especially seeing, that living so near the time of our Saviour, and of his Apostles, they could not be ignorant, what Religion, He and They, had Taught and Planted. Did they more esteem of the Religion of Christ, than of all their Worldly Contents, and prefer the Profession thereof, before their own Lives, and yet did they wittingly, and willingly abandon, and forsake it, not for the good and safety, but even to the certain perdition of their Souls? Who will so judge, but misled, and blinded Souls?  
3. Because such a change as this, in the Religion of Christ, which is the Heart and Marrow of his Church, is directly contrary to the predictions of the Prophets, and Promises of Christ himself. For Daniel foretold, cap. 2. and cap. 7. That the Kingdom, that is, the Church of Christ, should stand for ever, and should never be corrupted. Isaias foretold, cap. 59 that the Word and Spirit of God, should never departed from the mouth, that is, from the teaching of the Church. Christ promised, Mat. 16. that the Gates of Hell should never prevail against his Church: that the Holy Ghost should abide with his Apostles for ever, that is, with them and their Successors, even to the end of the World, Joh. cap. 14. and should teach them all truth, John, cap. 16. All which had been false, if the Protestant Religion, planted by Christ and his Apostles, by the Folly and Wickedness of the Successors of the same Apostles, had been rejected and abandoned, as Protestants imagine, and Papistry brought in, instead thereof.  
5. The impossibility of such a change, is clearly showed, and plainly convinced, out of the natural Inclination, and common custom, of all Societies of men; which is, as evident experience doth teach, rather to descend, then ascend; rather to fall, than to rise; rather to slide to looseness, and to more liberty, than to aspire to more strictness, and to greater Sanctity; unless the special Grace of God do stay them, and incite, and stir them up, which must not be here admitted of; because God by his Grace, doth not use to draw men from the pure Light of the Gospel, to embrace false and erroneous Doctrine, and to follow superstitious and Idolatrous practices; as Protestants imagine Christians to have been drawn in the primitive Church. And therefore it cannot be denied, with any colour of Truth, but that good Discipline, Conscientious Dealing, virtuous courses, strictness of Life, and the practice of Godly Actions, do rather decay by tract of time, than get ground, and increase in all Communities and Societies of Men: And on the contrary, Liberty, Ease, Idleness, Sensuality, do ever rather increase, than decay, and vanish away of themselves, as evident experience doth teach: For as the Poet saith, tendimus in vetitum semper cupimusque negata: We tend toward things forbidden still, and covet things denied.  
This is manifest; First, by the decay of good Order, of honest and upright dealing in Commonwealths; which hath caused so many new Laws, so many new Orders and Statutes, to have been made, Decreed and Enacted by Supreme Authority, to repress the bad and vicious Inclinations of men.  
2. By the decay of Ecclesiastical Discipline, from time to time, in the Church of Christ, which hath occasioned the Pious Endeavours of so many Zealous and Apostolical Preachers, of so many Holy Biships, of so many Godly Emperors, Kings and Princes, to reform and restore the same, by the help of General, of National, of Provincial Councils.  
3. By that, which hath happened to most of the Religious Orders of the Catholic Church: For although these Holy Congregations, have ever begun with great Zeal and Fervour, and have been furnished with special Helps to continue the same; yet through Humane Frailty, by tract of time, they have so fallen off, that Reformation hath often been needful.  
4. In Cities, in Colleges, in particular Families, Reformation is often, and vigilancy of Superiors, is ever needful. Yea, who is it, though never so Saintly, though never so well inclined and accustomed to Virtue, that finds not, that his Inclinations have ever need of repressing, and his Manners often of Refining?  
5. The same appeareth evidently in all the Nations of the Earth, which hitherto have been Converted to Christ, which ever, by degrees, fall from their first Fervour, Zeal, and Devotion, of which we have a clear example in the Word of God, Rev. 2. 4. I have against thee, saith Christ to the Bishop and Church of Ephesus, a few things, because thou hast left thy first charity: Be mindful therefore from whence thou art fallen, and do penance, and do thy first Works, etc. If Pennance was needful so quickly; if even in the times of the Apostles, Charity, Zeal, Fervour, Sanctity, decayed among Christian people, how much more afterwards, in the Ages following?  
How then is it so much as probable, yea rather, how is it not altogether improbable, and even incredible, that the Christians of the Primitive Church, through all the World, of themselves, of their own accord, without any Warrant from Christ and his Apostles, but rather contrary to His, and their Doctrine and Practice, without any good to themselves, yea even contrary to the Eternal Good, and safety of their Souls; did cast aside, fall from, abandon the easy, belly-pleasing, and sweet liberty of the Protestant Gospel, to embrace and practise the hard, harsh, austere, and mortifying Discipline of Papistry.  
In such sort, that neglecting the Doctrine of Christ and his Apostles, and the example of their Lives, yet fresh in memory amongst them, they fell to believe, contrary thereunto, as Protestants imagine, that we are justified, not by Faith only, but by Faith, Hope, Charity, and other Divine Virtues; that we have  in the Works of Grace; that Works of Grace, done in the state of Grace, do truly merit the increase of Grace and of Glory; That we are bound under pain of Damnation, to keep the Commandments of God, by abstaining from all great and mortal Sins, such, as are the Profession of false Religions, the denial of the Truth, Perjury, Murder, Fornication, Theft, in a notable quantity, Cozenage, Usury, and the like; that we are able to keep them, by the help of Divine Grace; of which God, for the merits of our Saviour, doth measure to every Man a sufficient quantity.  
That we are bound, under pain of Damnation, to Confess all our mortal Sins, so far forth as with reasonable Diligence, we can call to mind, to some lawful Priest or other; That we are bound under the same Penalty, to restore all Goods and Lands unlawfully gotten; to Fast, and to abstain from Flesh, as the Church appointeth and commandeth; That ordinarily, when our Sins are forgiven, God doth reserve some Temporal Pain, or Punishment, for which (if we get it not released in this Life, by Prayer, Fasting, Alms-deeds, and other holy, laborious, and penitential works) we shall suffer terribly, in the purging Fire of the next. That to Vow perpetual Poverty, Chastity, and Obedience, is very meritorious and pleasing to God; That Virginity vowed and Consecrated to God, is better than Matrimony; That Bishops and Priests ought to live chaste and single Lives.  
That the Body and Blood of Christ is truly and really in the Blessed Sacrament, which Sacrament is also truly and properly a Sacrifice, Christ therein being truly offered, to his Heavenly Father, in an unbloody manner, under the forms of Bread and Wine; which Sacrifice doth not only represent the Sacrifice of the Cross, but it doth also copiously apply the same to those, for whom it is Offered, both as it is impetratory, and also as it is satisfactory: That it is not lawful, to interpret the Scriptures, contrary to the Interpretation of the Church; or to reject any parts thereof by Her approved: But in this, and in all other things, appertaining to Faith and Religion, we are bound under pain of Damnation, to submit our Judgements to the Teaching of the Church, and to believe as She doth direct us.  
These, and the like Points, professed now in the Roman Church, were in practice amongst the Primitive Christians, which lived presently after the Apostles, as is manifest, not only by the Records of Antiquity, but also by their Practice, which clearly showeth their Faith, For Fasting, the keeping of Lent, the abstaining from Flesh on Fridays, the Vowing of Virginity, of perpetual Chastity, Monastical Discipline, the wearing of Haircloth, and other like Austerities, the single Life of the Clergy, and the like, were in use, and did wonderfully flourish amongst them. Insomuch, that Sebastianus Francus, a Learned Anabaptist, searching most curiously among the Writers of former Ages, after the Protestant Religion, and finding no Footsteps thereof in all Antiquity, even up to the Apostles times, he freely and boldly affirmeth, in his Epistle, of abrogating all Ecclesiastical Statutes, That presently after the Apostles times, all things were turned upside down, etc. and that for certain, through the work of Antichrist, the External Church, together with the Faith and Sacraments, vanished away, presently after the Apostles departure. Into which Blasphemy, this Learned Protestant would never have fallen, if he could have found any certain signs of the Protestant Religion among the Primitive Christians, which lived presently after the Apostles: or could have inclined his Conscience to outface the matter, with stout lying, as many of his Fellows do, to conceal the Truth in this point, from the Eyes of well-meaning People.  
The same in effect, is affirmed by Coelius Secundus Curio, a Learned Protestant also, in his Book of the Amplitude of the Kingdom of God, Lib. I. pag. 43. Are we ignorant, saith he, in how great Darkness and Blindness the World hath continued, almost from the Apostles Age, to these our times, in which, beyond all expectation, the Lord hath begun to manifest himself? The Protestant Author of the Book Entitled, Antichristus, or Prognostica finis mundi, pag. 13. affirms likewise, That from the Apostles times, till Luther, the Gospel had never open passage.  
To that there can no doubt be made, but that the first Christians, who lived presently after the Apostles, did forsake and abandon the easy, pleasing, and sweet Liberty of the Protestant Religion (if ever they were taught it by the Apostles) and fell of themselves, through all the world, to believe and practise the hard and harsh Discipline of Papistry, contrary to the custom of Mankind. The which how improbable; yea, how impossible it is? Who is so senseless, that he doth not see? Which improbability, and moral impossibility, will appear yet much more clearly; if we take into our consideration, that not only a few ignorant People, must be thought, thus to have neglected and abandoned the Doctrine and Discipline of Christ, and of his Apostles, (if that indeed was such, as is now believed and practised by Protestants) and to have preferred, without any necessity, without any Utility, yea, with manifest peril of their Souls, Fasting before Feasting; Penance before Pleasure; Labour before Ease; course Diet before Dainties; hard Couches before Beds of Down; rough Haircloth before soft clothing; a mortified, chaste, and single Life, before the delights of Wedlock; seeking foolishly, as Protestants imagine, to curb and bring under the Appetites of the Flesh, and to rid themselves of the molesting temptations thereof, rather by severe, harsh, and cruel usage of their Bodies, than by the pleasing remedy of a Female Consort, as Protestant Ministers use to do.  
Not only, I say, the ignorant and vulgar sort, must be thought, thus to have neglected the sweet liberty of the Protestant Gospel (if ever the Apostles had settled them in it) and to have embraced foolishly and madly the hard and severe Discipline of Papistry: but the better sort also, even the Learned and Holy Fathers of the primitive Church, such as were Dionysius, Ignatius, Cyprian, Athanasius, Basil the Great, Gregory the Divine, chrysostom, Hierom, Ambrose, Augustine, and others, the chief and principal Lights (after the Apostles) of the Church of Christ. All which were either real Practisers, or Praisers of Monastical Discipline, of the chaste and single life, of vowed Virginity, and the like; which they would never have done most certainly, if these things had been contrary to the Doctrine and practice of Christ, and of the Apostles, and against the true liberty of his Divine Gospel, of which they could not be ignorant, being so excellently skilled in the Scriptures as they were; and living so near the times of those Blessed Founders of the Christian Religion; as they did.  
And so the Doctrine and Discipline of the Ancient Fathers, and of the Christians of the primitive Church, (which really was the same in substance, that is now in use in the Roman Church) do evidently convince, that the Apostles were not Protestants, neither in Doctrine, nor in Practice; but rather, that truly and really they were Papists, in regard that they were strict Practisers and Teachers of those many points in Papistry, which so clearly shined in their Disciples and Successors, the Pastors and People of the primitive Church: which is so certain out of the Doctrine of the Ancient Fathers, and other Records of Antiquity, that it cannot be denied, with any colour of Truth. And therefore the Conceit of those Protestants, who imagine, that the Apostles practised and taught the easy Discipline and Belly-pleasing liberty of their new Gospel, is but a mere fancy, a vain and empty Dream, there being no colourable ground thereof at all: neither in the Word of God; nor in the Records of Antiquity.  
Out of which Records, how little may be expected, to prove that the Apostles were Protestants, doth sufficiently appear, by that which hath been said: For if by them it doth appear, as most certainly it doth, that much Fasting, great austerity of life, Monastical Discipline, the vowing of Virginity, of perpetual chastity, and single life in the Clergy, did greatly flourish among the first Christians; what Hop can there be, to gather from thence, that the Apostles were Protestants? certainly, none at all.  
And as for the Scriptures, as from thence, we may easily gather, that the Apostles were Papists: So we find not there the least Sign, that they were Protestants. For if, as Reason dictates, we will judge of their Faith by their practice; we cannot admit, that in Faith they were like the Protestants, seeing, that in their practice they were plainly Papists. For they lived perpetually Chaste; yea, and if ever any other, they also Gelded themselves for the Kingdom of Heaven, by a Vow of perpetual chastity, according to the Counsel of our Saviour, given Matth. 19 12. They forsook all to follow Christ, and to attain to perfection, according also to the Counsel of Christ given, Matth. 19 21. as Saint Peter doth confidently profess, Matth. 19 27. whereby they practised both Poverty and Obedience: Poverty, in forsaking all: Obedience, in following Christ: wherein they were so exact, that they doubted not at his appointment, to leave both Country and Friends, and to expose both themselves and their Lives to infinite Labours and Hazards; while they enterprised the Conversion of the Gentiles from their carnal and inveterate Idolatry, to the Holy and Divine Religion of Christ. And therefore we may truly say, that the Apostles were Religious Men, even such as are in the Catholic Church, practising Poverty, Chastity, and Obedience, and imitating thereby, in an excellent manner, their Blessed Master, who was so poor, that he had not whereon to repose his Head, Luke 9 58. So Chaste, and so great a Friend of Chastity, that even he would be born of a Virgin: and so Obedient (as he was Man) to his Heavenly Father, that he gave his Life at his appointment, for the Redemption and Salvation of Mankind, Philip. 2. 8. By the practices of which excellent Virtues, this Blessed Lord laid the Foundation, of the Regular, or Religious Life (consisting chief in the profession and due observance, of perpetual Poverty, Chastity, and Obedience) so much practised afterwards in his Church: For from him, as from the Original Fountain, the same hath hitherto flowed, and doth yet flow with so full a Stream, in his true and Catholic Church: For the Vowing of these things had never been of so high esteem, and of so frequent use among the Ancient and Learned Fathers, and the choicest pieces of Christian Sanctity, had it not been the nearest imitation of the Holy and mortified Life of Christ: and of the practice of the Apostles, of John the Baptist, of Elias.  
To which practice of the Apostles, if we add their frequent Praying, Act. 2. 42. Act. 12. 5. Act. 10. 9 and their often Watching, and much Fasting, Act. 14. 22. 2 Cor. 6. 5. 2 Cor. 11. 27. it will manifestly appear, that they were as far from being Protestants, as Monks and Friars now are: These things being wholly out of use amongst Protestants, and not only contrary to the Liberty of their new Gospel, but even fruitless, vain, superstitious toys, according to the Tenets and Principles thereof. By all which it seems to be manifestly Convinced, that the Apostles of our Saviour were not Protestants, but rather truly and really Papists, both in their Belief and practice; their outward practice showing their inward Belief, according to that of our Saviour: Out of the abundance of the Heart the mouth speaketh, Mat. 12. 34.  
But if any Protestants will be yet so wilful, that he will maintain, against manifest Reason, that the Protestant Religion was in the times of the Apostles, though afterwards it appeared not in the World, till Luther revived it: I must tell him, that this doth not only prove, that the Protestant Religion is not the true Religion of Christ, which must ever be extant in the World, for the Salvation of Souls: but further also it shows, that it is a very vile and naughty Religion; seeing the whole Christian World did so soon forsake and cast it aside: notwithstanding, that it is so easy and so pleasing to the Carnal Appetites of men. And so Protestants cannot reap much true comfort, by imagining, that their Religion was in the times of the Apostles; seeing all the Ancient Saints and Learned Fathers, yea, even the whole Christian World thought it not worth the regarding.   

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