A MANIFEST touching M. W. F. Aversion from the Protestant Congregation. AND HIS Conversion to the Catholic Church Presented to the Right Wor.ll Sir A. P. his much honoured Father, and his other best Friends, for their better satisfaction and his own justification.  
Viam iniquitatis amove à me: & de lege tua miserere mei.  
Viam veritatis elegi: iudicia tua non oblitus.  Psal. 118. 
PERMISSV Superiorum Anno 1650.   

TO HIS honourable dear uncle S. it H. W. BARONETTE &c.  
Dominus det vobis suam Pacem.  
SIR.  
Having obtained à copy of my dear deceased Brother William's Manifest which in his life was presented unto my Father, I make bold to address it unto you in print, as more legible and useful, to fulfil and execute the will of my Brother, who was in his life most entirely devoted to you, and most singularly Zealous of your soul's salvation: which according as my bounden duty requires I equally tender and affect. I can not tell what acceptance it may relish with you, in respect of your old age; yet sure I am, were you travelling unto Jerusalem, and should be informed by him or me, though inferior in years, of the great dangers assuredly you would fall into, if you held on in the new way you had commenced your journey in, doubtless you would take it marvellous kindly of us, and as an argument of our true respectful love towards you, that by our notice you were prevented from falling in to the hands of bloodsucking enemies, or being swallowed up in some unknown gulf in your new passage. This is now you case: you are travelling in your Resolution to the beavenly Jerusalem: but under favour and without offence, give me leave to tell you, that if you proceed in this new way, and new Religion you are in, the perils are unspeakably great, for that all going and holding this new way are robbed: not of their temporal wealth, nor of their temporal life deprived by drowning, but by à diabolical crew and an infernal gulf spoiled of their souls, to their own irreparable damage, and the opprobrious disgrace of Christ most precious blood spilled in vain for them. And howbeit this new way you walk in, may peradnenture seem to you to be right and secure; Yet undoutedly except you turn out of it, in the end it will lead you to endless perdition. You can not be ignorant, that the Origine of this new way, and occasion of putting our poor distressed countrymen out of the old approved path and good way, in which our ancestors walking, securely arrived to heaven▪ was the sacrilegious avarice and insatiable lust of King Henry the eight (in whom alone, not I, but, Sir Walter Raulie affirms, all the marks of à tyrant might be found in case they were lost) who as all know that are versant in the hictory and tradition of our Nation, withdrew himself and the realm from the obeyssanee of the Catholic Church, the old and only assured way to salvation. Deus vnus est, & Christus vnus, & vna Ecclesia & Cathedrauna super Petram, Domini voce fundata Saith S. Cyprian l. 1. Epist. 8. This Henry the eight because the Bishop of Rome S. Peter's successor and Christ's vicar on earth would not dispensc with him, to put à way his lawful wife Queen Catherine of Spain of blessed memory: he usurped and took upon him to be head of the English Church, and put àway most injuriously his Queen. Which unheard of arrogancy of his usurped spiritual supremacy how God hath punished in his successors, is too too sad, and too too fresh to rehearse. Patres nostri peccaverunt & nos portavimus iniquitates eorum, If God hath not his due in his vicegerent of his Church, it is no wonder that Caesar who by the grace and favour of God temporaly governeth, hath not his due obedience from his subjects, and that they usurp à power over him: In quo quis peccat in hoc punietur. And seeing so much innocent blood of Catholics have been spilled, and so many Priests slain, as Prophets sent to reclaim her, I do not wonder that God after so long à patient frustrated expectation of our countries penance and return, doth now bring forth the iron rod of the sword, and chastise the kingdom with so much effusion of blood to avenge the contempt of his house the Catholic Church, the innocent members and Pastors put to death, and that the Bishops and others Who so much strove to put down Catholic Religion, should now, by the just judgements of God, be pulled down, and have their Church and Religion destroyed by themselves. I will set the Egyptians against the Egyptians and the brethren shall fight against the brethren Esay 19 Vaegenti peccatrici, woe woe to à sinful nation, which by its heinous schism and heresy hath forsaken God; teaching and speaking in his Catholic Church: which hath blasphemed holy Israel, and followed its own giddy private spirit which seeth nothing aright: where every one at his pleasure, carves & cut to himself à Religion out of the Scriptures interpreted according to their own private and unwarranted spirits: as if all were Apostles, all Prophets, all doctors all pastors contrary to the ecclesiastical order and Hierarchy instituted by Christ our saviour; as witnesses the Apostle S. Paul. 1. ad Cor 12. But alas will our poor distressed country never rise and return again to her Mother the Catholic Church, that she may have access to God as à Father? Nunquid qui cadit non resurget & qui aversus est non revertetur, quare ergo aversus est populus iste in Hierusalem, aversione contentiosa, apprehenderunt mendacium & noluerunt reverti? &c. nullus est qui agat poenitentiam super peccato suo dicens quid feci &c. The turtle dove, the swallow, the stork have observed the time of their coming, but my people (saith God by his Prophet) have not known the judgement of the Lord. Hier. 8. And for as much as our poor Countrymen will not reflect upon the manifest judgements of God upon the kingdom for its revolt by schism and Heresy from the Catholic Church: therefore is she become desolate Desolatione desolata est omnis terra quia non est qui recogitet corde. Hieri. 12. wherefore, dear Sir, to prevent the main misery of miseries, since God of his immense Clemency hath lent you space to return (Whilst thousands, and thousands in these calamities of our Nation are engulfed in the bottomless pit of hell) promptly obey the voice of God by the prementioned Prophet Heremie ask of the old paths which is the Good way, and walk in it, and you shall find refreshing for your souls. Cap. 6. v. 16. But ask timely with all possible diligence, breaking with all worldly considerations of honour, riches, or pleasures, for the love of sweet Jesus, who not only endured for your sake all contradictions and opprobrious disgraces, but laid out all he was worth, every drop of blood, yea his most precious life, that you might live for ever in eternal glory, in never ending pleasures, and the rich fruition and possession of his immense majesty, the All Good, the supreme Good, and the sovereign sole Good. Let not momentary pleasure procure you an everlasting paeine, nor let á short sufferance deprive you of an infinite reward. brevis voluptas, sempiterna poena: modica passio, infinita gloria, Saith the seraphical Father Saint Francis. Therefore whilst you have time work well for your soul, the one thing which is necessary: differre not so consequent an affair, least forgetting God in your life, he forsake you in your death bed, according to that dreadful saying of S. Augustine. Hac animaduersione percutitur peccator, vt moriens obliviscatur sui, qui dum viveret oblitus est Dei. ask than I beseech you timely of the old paths: which is the Good way, and walk in it, and you shall find refreshing for your soul, These old paths, which is the Good way in which all the godly and holy persons walked to the heavenly Jerusalem, is the infallible judgement of the supreme pastors and govenours of God's Church, which they followed as the guide of faith and necessary way of Salvation. In the old law it was strictly commanded by almighty God. Exod 17. insomuch as whosoever should be so proud, as that he would not obey the order and command of the chief Priest, who was the judge in ecclesiastical affairs, he was to die: This also in the beginning and foundation of the new law our B. saviour so strictly commanded as he that would not obediently hearken to the Church, he was to be reputed (not as one capable of life everlasting) but as à beathen and publican, that is, à person out of the state of salvation. This was the way S. Austen (whom even the Protestants affirm to have been à most excellent witness of Antiquity, as living about the primitive times of Christ's Church) took to resolve himself infallibly in doubts of Religion, as is to be seen in divers places of his divine works; finally this also is the final and continual way in all ages since, all orthodox professors have followed in the determination of controversies of faith, as is manifest by the perusal of the ecclesiastical Records. This way did my deceased Brother take to resolve himself, employing all his cares to find out the true Church of Christ, that is the Catholic Church: which the Apostles, in their Creed, only teach us to believe at all times, it being true at all times, to say, I believe in the holy Ghost, the holy Catholic Church: and to rest himself touching all points of faith in her iudgment, she being infallible therein, as perpetually being taught by the holy Ghost all truth and no error. He sought humbly with perseverance, and through God's merciful goodness found it out'seeke also and you shall find. Shall you vouchsafe to peruse impartially this his Manifest I am confident it will contribute much direction to the knowledge and embracement thereof, to the glory of God, the joy of the angels and heavenly Saints, the saluation of your soul and comfort of your best friends, among whom he is one, who will not cease to pray our Blessed Lord and saviour, that he will illuminate the darkness of yours, my other friends, and countrymens' souls, that he will give you à true faith, an assured hope, à perfect Charity; and endue you with the knowledge of him: that united to the Catholic Church, in all things all manner of ways, you may accomplish his holy pleasure in this life, and in the next, enjoying him with all the Saints, you may sing his mercies for ever. Which is, and shall be the daily prayer of him, who humbly begging that the necessary discharge of his bounden duty for your souls Good, may find pardon for his freedom, remains ever as he professeth and subscribeth.  
On the vigil of all Saints. 1650. Honourable dear SIR. Your most dutiful and affectionate poor Nephew. H. P.   

TO THE READER.  
Allthough to some it may seem superfluous to print any thing in this nature, for any of our Countrymen, for that the present confusion and destruction of the English Church is manifest to all, who know what belongeth either to the hierarchy, doctrine or discipline thereof, By which it is evident their Religion was never scriptural, but parliamentary, founded on the changeable vote of à Maior parte; Yet to satisfy the will of the dead, I have done it, to the end it may the more easily be communicated to all his Protestant friends, as it was by him intended. Some happily might have expected in the publication, I would have divided it into certain Chapters, and in the end of them, according as occasion required, have confirmed what therein is said or supposed, with some additions. But I am as well acquainted with the humour of the times, which loatheth prolix tracts, as I am with the multiplicity of mine own occasions, which will not permit any such fraternal office: Besides that it is my intention only to print it according to the Copy of the original, which is in the hand of à Protestant friend who is à man of quality. I could truly have wished that I had had the benefit of those Protestant books, he perused in order to this Manifest, that I might have put the form and year of the editions of these authors he citys, in regard the several editions and change of the form in the editions, sometimes in quartò: another time in folio, or octavo, make the citations not so easily to be found out as otherwise: besides many enlargements in the latter editions, which disorders the text of the former; yet this in part is observed by the author. In the 14. page I know not how the quotations of M. Bruges, Broughton and D. Whitaker were omitted: but know that M. Bruges words are in his 6. Section of his apology, and M. Broughton in his, advertisement to the Bishops. M. whitaker's in his answer to M. William Reinolds pag. 225. As for the faults escaped in the printing, I must in the Printers behalf, crave thy charity to cover his defects, for that he was à stranger to our language; to say nothing of the ill character of the Manuscript, which for the orthography and mispointing must plead his pardon: for what is otherwise material, I have represented with the correction, leaving the rest to thy charity, and recommending thee to sweet Jesus our Blessed saviour's favourable mercy and protection.   

ERRATA.  
PAg 3. linea 17. In steed of their read your. P. 4. l. 11. over wavetring. overweening. P. 16. this. his P. 12. & alibi infalloble. Infallible P. 22. & 23. & 31. inseparable. Inseparable P. 27. Champpon. Champion P. 38. Conditions. Traditions P. 30. Praeches. Preachers P. 37. tho. the P. 39 Mose. Moses. P. 4. Antinomay. Antinomians P. 50. Alleagtion. Allegation P. 54. & 58. Main. Many P. 62. Heathers Heathens Ibid: put out Math. 28. P. 63. captivite. captivate Ibid. Madmes. madness   

THE CONTENTS.  
THE cause of writing this manifest. pag. 1. The real motives of making his Search into matters of Religion. p. 2. A fit disposition for the finding out the truth of Religion. p. 4. The false deating of Protestant writers acknowledged by themselves. p. 6. The blasphemous absurdities of Protestants avouching the Church to have perished. p. 7 The union of Sectaries which principally consists in their common conspiracy against the Roman and Catholic Church. What it argues p. 8. The reason why none with à safe conscience can adhere to the English Church. p 9 The guile full deceit of heretics pretending to fly to the Scripture. p. 10. whether Protestants have infallibly any true Scripture to dispute out of, or to build their faith on. from the 10. to the 13. their falsifying the Scriptures and unconscionable dealing in commending them to the people, for the pure word of God. p. 14. That Protestants can not prove any thing assuredly out of Scripture. p. 16. The cunning of heretics in affirming the Church can err, & that they take away all means of ending controversies in Religion. p. 17. The manifold old heresies Protestants have renewed. p. 18. to the 20. Their contempt of the church's authority makes them guilty of Antichristian pride. p. 20. what effect the consideration of the Prementioned absurdities wrought. p. 21. The perpetual visibility or succession of pastors as the mark of Christ's Church (which is but one) established. p. 22. of which also p. 66. &c. That the Fathers fled thereunto to confute heretics. p. 23. to 26. proved. The Argument demonstrating that only the Roman Church is Christ's true Church founded on the inseparable marks thereof. p. 26. Protestants Confessions that their Church was not in the ages before Luther, but that truth was unknown an universal apostasy over spreading the world till his coming. p. 27. to 31. The consequence drawn from their style of Reformed Church incompatible in points of faith with Christ's true Church. p. 30. Their evasions of the Argument confuted. p. 31. A trial by express Scripture of the controverted points of Religion. p. 32. to 38. Protestants impious dealing with Scriptures. p. 39 to 43. A trial by the ancient Fathers according to Protestants own Confessions p. 44. The deep hypocrisy of jewel the English Protestants grand champion in Appealing to the Fathers. p. 47. The vanity also of Witthaker therein p. 48. Also Willet's diabolical dissimulation in that point. p. 49. The exeerable blasphemy which followeth from Protestants pretended Reformation of the Church. p. 51. A Further prosecution of the Argument against other sects. p. 53. Protestants Confessions in behalf of the Roman Church that she was the true Church and that she never fell. p. 55. to 61. The issue or result of the former discourse, and the authors Resolution. p. 61. 62. &c. An answer to the objection of differing his conversion to the Roman Church. p. 72. The father's testimonies of her. p. 68 &c. The Conclusion and reason why he so much useth the Protestants confessions and testimonies. p. 75.   

M. W. P. manifest TO HIS FRIENDS IN justification Of his abandoning the English Church and becoming Catholic.  
Being not ignorant, but very sensible how falsely my brother is voiced to have seduced me (such is their phrase they please to use) to become Catholic; and again how temerariously, no less unjustly myself is accused of levity and inconstancy for abandoninge the Protestant reformed Congregation: I have therefore thought it à very behooveful part to declare myself briefly by this ensueinge manifest, as well to clear my brother, as to render yourself, an dmy other best friends some satisfactory account in justification of mine own Action.  
First then, although my brother do much joy with the angels for my Conversion (as I doubt not but all godly people do) and might much more have gloried, had he been the Instrument or Agent thereof; yet upon my resolution, I assure you, he was so great à stranger unto it, as that he knew me not to be otherwise then à Protestant, before that some weeks after my reconciliation to the Church of Christ, I told him I was à Catholic.  
Yea so far was he from conceavinge any hopes that way, as that he ingeniously and plainly told me: that I was one of the profanest spirits that ever he heard speak against his Religion.  
How then was he an Actor in my Conversion to the Catholic Church, that was not only such à stranger to it, but also in à manner dispayringe thereof.  
As concerning the objected Levity: I sincerely protest it was the due Consideration of the vanities of these transitory affairs, the uncertainty of this present life, the Innumerable daingers that therein occur, the dreadful judgement that I was to undergo, and the final sentence of eternal joy, or misery, never dying but everlasting, which I was to receive:  
These important points (I say) seriously pondered, and not levity, occasioned my search into matters of Religion, on the verity or falsety whereof accordingly depends the salvation or damnation of every man's soul: which is the unum necessarium, (to use the gospel phrase) that above all affairs is to be regarded, What exchange will à man make for his soul? Verily by the irrefragable testimony of our saviour, If he gains the whole world he profits nothing if he suffer damage thereof; understand ye these things that forget God, whilst peradventure there will not be any to redeem you. Ps. 49. Oh all ye who are entrhalled by the love of perissinge riches, temporal honnors, carnal friends, and worldly respects; who by their actions and deeds deny God, nothing fearing the final sentence of eternal woe, or welfare! Oh all ye (I say) timely consider and take to heart this most Consequent affair; lest hereafter when it will be too late, there will be none to relieve or succour you; and therefore let us while we have time, work good for our souls: Let us now (I say) while it is A nunc acceptabile, seek our Lord while he may be found, and be prepared to ascertain ourselves in the knowledge and embracement of the one Catholic Church, out of which there is no salvation; lest when we little think of it, the son of man will come to call us to à dreadful account, and find us Et minus habentes, & ad recte credendum tardos:  
And forasmuch as that in the Inquest after so weighty an argument, there can be no worse preparative disposition, and more disadvantageous to the finding out of the soul saving truth, then to have aforehand an over wayveringe conceit of the one side, and to be prepossessed by prejudicate opinion of the other part, I was resolved utterly to divest myself of the passions of love or hatred towards either side; and diligently with the impartial eye of Charity, to look into the principales of both Catholic and Protestant Religion, And seeinge faith is à fupernaturall safety descending from the Father of Light, and the goodness of the almighty of his part is such, that he would have all saved, and forsaketh none that Cordially, humbly, and perseverantly seek him; It was daily my earnest and humble petition to him, so to illumenate me, that if I were in the right, I might be Confirmed therein, If not to state me in that Church which is the pillar and foundation of truth: assureing myself that in such à disposition and resignation of myself into the hands of God, I should never be confounded, but secured: according to that of the royal Prophet he that dwelleth in the aid of the highest, shall abide in the protection of the God of heaven: And therefore freely excite us with an Accedite ad Deum & illuminamini & facies vestrae non confundentur; Psal. 33. v. 6.  
Now then to the eye of the matter amongst many other motives which warrants my aversion from the English Congregation, to omit the many absurdities and daingerous Consequences of Protestants, justification by faith only, the impossibility of God's Comaundements: the blemishinge the best works with sin; their impious impugnation and hatred to God's dearly beloved friends, the heavenly saints, the negation of freewill, the neglect of the Sacrament of penance, and the penitential Acts: (vzt) humble confession, hearty Contrition, and effectual satisfaction, the fcoffinge at fasts, corporal mortifications: and such like doctrines, of theirs tending to vicious liberty of life: As also the manifold deceits, falsifications, and impostures Protestant writers do practice to support their Religion, of whom Sir Edwin sands an eminent man amongst Protestants In his relation of matters of Religion pronounceth these words. The Protestant writers in relation of things, have abused this present age, and prejudiced posterity. Love and dislike have so dazelled their eyes, that they cannot be believed: Agreeable to which is the Confession of that Learned, and ingenious Protestant Zantius in his 10. Epist. to Strumus in the end of the 7. book, and 8. of his Missellans: where he uttereth these words of the proceedings of Protestante writers, Doctors and pillars of the reformed Church: The state of the question that it may not be understood, we often with set purpose overclowde with darkness: Things which are manifest we impudently deny, Things false without shame we avouch. Things playeinly impyons we propose as first principals of faith: Things Orthodoxal we condemn of harisye; Scripture at our pleasure we detort to our dreams &c. To omit I say the prementioned motives with many more which exceedingly averteth me from the Protestant Congregation; the prime motives, which warrant my aversion from Protestants, are for that not only I have often heard them aver that the Church of Christ might err in matters of faith: and read their many testimonies that it had erred, made an universal apostasy, and that for à long space Truth was unknown, before that Martin Luther an Apostata, both from the holy order of S. Augustins' Eremitticall friars; and the Catholic Church, became à new Apostle to them, whom they term à man sent from God, to illuminate the world, another Elias: First Apostle of the pure refined gospel; The father of Protestants, and reformer, which restored the decayed Church of Christ to the primitive model which is most blasphemous, contrary to the predictions of the ancient. (Note.) prophets, contrary to the promises made by God and Christ touching the perpetual existence and assistance of his Church: yea destructive of Christ himself: The new Testament: The Creed of the Apostles, and exceedingly strengthennige and advantaginge the perverse synagogue of the Jews, as here after in place convenyent I will further declare, not only (I say) this: which principally moveth me above all; but also that I find in the 39 Articles of the public Confession of the faith and Religion of English Protestants, that particular Churches, as namely Jerusalem, Antioch &c. might as well err in matter of faith, as in living and ceremonies: Now seeinge in reallitye, the English reformed Congregation is but à particular Church: not only for place, but for that it is never able to demonstrate that any other Congregation of men in the universal World, either before Luther or since Luther, ever had Communion with them in the 39 Articles which is the proper essence of our Englisse Protestant Religion (Note.) Howbeit by the way I do grant, that as there are many falsities howsoever different compared to each other, yet all are against one truth, so likewise all Sects, that formerly were, and now are, as Protestants, Anabaptiss, Puritans, Brownists, Sacramentaryes, Huguenots, Arminians, Gomorists, Sosinians, Semilutherans, &c. howsoever they jar and impugn one another in many and werghty controversies of faith, as appear by their innumerable books eagerly writ against one another: yet in this one thing they accord by Common union, or rather Conspire, (to wit) against the Roman Church, which clearly discovereth it to be the true Church of Christ, were all Catholics silent in her behalf: If then the English Congregation be but à particular Church; For that it wants Communion with the Christian World in the 39 Articles of their Religion, consequently by her own acknowledgement she may err in matters of faith. Which being so, what infallible assurance generally I pray you can the members of such à Church have for their salvation? Seeinge according to the testimony of holy wit It is impossible to please God without faith: (wz●t) orthodoxal, much less to enjoy him, being then that the certainty of the salvation of the Churches members necessarily depends on the certainty of à true faith, without which they cannot please God, no members that really tenders their soul's salvation can with à secure Conscience follow or have Communion with such à Church, which by her own confession is liable to err in faith: which is further thus demonstrated:  
For either such à one followeth his whole church's authority and doctrine, or he dissents from it? If he follow his Church and general doctrine of his Pastors and teachers, then hath he no certainty or security, seeinge she is subject to err in matters of faith, accordnge to his own Confession: If he dissents from her, than is he more perplexed and endaingered, for if his whole Church be liable to err in matters of faith, how much more any private member thereof; and indeed it were intolerable pride for any inferior member to arrogate without showing any Divine warrant, such à privilege of not erring in faith, which his whole Church, as he supposed (According to his own confession) doth not participate.  
Now to come to the pretended foundation of Protestant Religion, which is usually to all other heretics, the more colorably to disguise their errors, imitatinge the devil's transformation into an angel of light, and usurpation of That it is written, I mean the bible, which they so much appeal too, though with as little reason as ever avy Sect; for if these plaintiffs that accuse the Roman Church of Error, superstition, Noveltye and idolatry, be urged to produce any plain place of holy writ to prove their accusation, for example sake: where in holy writ it is syad That God's commandments are impossible to be kept? or where in holy writ there is any prohibition to crave the assistance of the heavenly Saints to join their prayers with ours to our Lord Jesus Christ, that we may be made worthy of this promises? &c. the whole pack of them are not able to produce not so much as one express text to that purpose but giving slip to the demand in question, they fly to buy difficulties, fabulous, or impertinent narrations, relatinge many tales of cocks and bulls, of this Pope and that Pope, of this Bissopp or that friar, so destitute are they of the aid of holy writ which vainly and frequently they pretend, so that the saying of the holy Prophet is well verified in them, The ungodly have told me their fables, but not as thy law, Ps. 118. But whether have these frivolous impertinences of Protestants wrested my discourse? To return then to the bible, on which solely they pretend to build all their faith, although it be not controverted between Catholics and Protestants, or any other nomynated Christians: whether God hath any word written which is infallible, usually called the holy Scripture? As it is one thing to question, whether there be à King of Spain, and another thing wether Philip, or Ferdinando be the King thereof? For that though the first (to wit) that there is à King of Spain be most certain; yet the latter may be debated, which is the lawful true King (vzt) Ferdinando, or Philip; so though it be most certain that there is à written word of God infallible: yet justly may it be questioned whether that book which Protestants have and call the bible be the holy Scripture or no: For (as the Learned do observe) in the Scriptures three things are to be consydered, First the Cannon or catalogue of Divine books; Secondly the translation; And thirdly the sense which is the soul of the Letter:  
Now than I demand of Protestants what Infallible assurance they have that the books which be in their Cannon, be only Divine? And those which they reject (as apocrypha) be really such: Will you say with Luther, and with other Protestants as Whitakre, and dove, that you received them from the Roman Catholic Church; Then it followeth if her authority who you Credit therein be infallible, you are also bound to stand to her word in other points of Religion: For if she be infallible (as she must) if you have any infallible assurance that the Scriptures you received from her be really Divine in à matter so fundamentell, much more is she to be Credited in other points, as namely concerning the true interpretation thereof &c. Secondly out of this answer it followeth, that the Roman Church cannot be Antichristian (as some Protestants vainly pretend) For it cannot stand that they should preserve the Scriptures for so many ages, wherein you pretend your Church was unknown and latent: For then may Israel be found in Babylon, and participation bebetwene Christ and Belial: And she who is falsehood itself, be, by your own inference, the pillar and foundation of truth; To be short then, must the whore of the Apochalips (Thus is Antichrist become Christ servant and best supporter) Keep safe those records whereby those many hundred Thowsonds of Christ virgins make their claim to the inestimable reward allotted for their vow of chastity: As easily we may believe, that the ark, and the idol Dagon may be placed together. But indeed though you have the Roman Churches warrant, that those books that you admit as canonical to be Divine: yet never did the Roman Church warrant or assure you that only those books placed in your Cannon, be Divine, and the rest which you reject, to be apocrypha: It resteth then that the greatest assurance you have is the authority of your own Church, which Confessedly is liable to Error what infallible assurance have Protestants of the purity and incorruption of their translation: especially seeinge many of their brethren hardly Censure it: How shall I approve (Saith M. Burges) under my hand à translation which hath many omissions, many additions, which sometimes obscureth, sometimes perverteth the sense, being sometimes senseless, sometimes contrary: M. Bronghton the great Hebritian thus saith, The public translation of the Scripture in English is such, as it perverteth the Text of the old Testament in eight hundred forty and eight places: and it causeth Millions of Millions to reject the new Testament, and to run into eternal flames: And to omit how Bishop Tunstall noated two thousand Corruptions of the Bible in Tindall's translation, And also how the Remists noated two hundred and ten corruptions of the new Testament out of Greek, which Protestants pretended to translate, not Chardginge them with an infinite number of their corruptions repugnant to the ancient authentic Latin, To omit (I say) these, and many other Catholic observations for which they justly except against the English Bybles; I add this confession of the famous Protestant, D. Whitakre who though favouringe the English translation of the Bible, as much as possible he might, yet thus he confesseth, I have not said otherwise but that somethings in the English translation might be amended; Now what infallible assurance (I say) have they to warrant their translation as incorrupt, seeinge the greatest warrant they have for it is the authority of their Church, which by their confession may err, And with what Conscience can they Commend unto the people their English bible thus Corrupted for the pure word of God: (Note.) again what infallible assurance have they of the sense which is the life of the Letter, (to wit) that their expositions be the true meaning of the holy Ghost; but the authority of their Church, which by their own Confession is subject to err? On the contrary what infallible assurance have they that the Catholics Cannon, translation, and exposition of the bible are not orthodox, but the authority of their errable Church. (Note.) Now then if faith be an infallible Knowledge, (for by falliable and errable doctrine it is impossible to be saved) can any one with à safe Conscience build all his faith upon such à bible whose Cannon, translation, and interpretation hath no infallible assurance; And in this I was infinitely confirmed when afterward I read in Mr. Shillinghworths book, approved by three Oxford Doctors as conformable to the Doctrine of the Church of England, (vzt,) that there was no infallible certainty to be assured That the Scriptures were really God's word. Which in effect is to say, That Protestants who pretend to believe nothing but that which is contained in Scriptures have no infallible assurance, whether their Congregation be truly faithful Christiains' or no.  
Moreover I demand what certain warrant Protestant Ministers and teachers have of any lawful ordination or vocation for their pretensive reformation, and departure from the Roman Church; with whom sometime their sectmasters were united in Communyon of faith: but their own errable authority?  
And consequently seeing their Church can err, how can Protestants be assured that their Church doth not err in condemning the Roman Church of superstition? Or how can the vulgar be sure they are taught the truth, when their teachers themselves confess that their Church and all their Pastors may lie: In à word no Protestant can produce any proof on't of Scriptures in his own defence, or impugnation of Catholic Religion, but it is glossed or expounded (literally or mystically) either by his Church, or his own private spirit? If by his Church, what certainty or security, when confessedly she may err: If by his private spirit, much less is he free from error: And indeed by how much the more I hear and see Protestants amain strive to maintain, that the Church may err in matters of faith, it renders me more averse from them, and justly to suspect their Religion, for that they seem to be heirs of unworthy progenitors; (to wit) of the Arians who taught all counsels to be subject to error; The heretical Donatists who condemned the whole Church of Error As likewise of the Wiklefians, and Waldenses: And would you know the fundamental reason of this their assertion: truly there is no other than that by disgraceinge the church's authority with errability their doctrine might be exempted from the note of heresy, and themselves avoid the title of heretics, for if the Church could err in the determination of controversies of Religion, why might not the decrees of the Church in condemning of heretics be called in question, and so in fine there would remain no means to know who are heretics, for if you go to the scripture which they with great forwardness will allege, and seclude the church's exposition of the true sense, they can never be Convinced, but will also easily elude whatsoever Text can be brought against them as long as themselves be judges of the controversy and sense. And whem I Consider the many doctrines renewed by Protestants which formerly have been Condemned by the Church as heretical Noveltyes contrary to the faith generally and anciently professed, how can I again imagine otherwise, then that they maintain this dangerous and absurd position of the church's errability: for no other end, then that their doctrine might be the betther freed from the Censure of heresies: for what, is not the denyinge of man's freewill the heresy of Simon Magus? Is not the affirmeinge that distinction and order ought not to be observed in the Church of God, the heresy of the Prepusians? Is not the denyinge that all sins are forgiven by the Sacrament of penance, the heresy of the Novatians? Is not denyinge of the water of baptism, to avail any thing to our salvation one of the heresies of the Mamkeans? Is not the denyinge to offer sacrifice for the Dead, and that there is no difference between à Bissopp and à simple priest, and that the fasting days of the Church ought not to be kept, the heresies of Aeriaus: Is not the affirmation that by faith only, men May obtain life everlasting the heresy of the Eunomians? Is not the theachinge that Infants may be saved without baptism one of the heresies of the Pelagians? Is not the theachinge marriage to be as acceptable to God, as virginity, and that it is lawful for Nonnes and monks to Marry the heresies of Jovinian? Is not the denyinge the intercession of Saints, And the honoringe of the Martyrs relics the heresies of Vigilantius? Is not the breaking down the Images of our Lord Jesus and of his Saints the Iconomachians heresy? Is not the denyinge of the body of our Lord Jesus to be really present in the Sacrament of the altar, the heresy of Beringarius? In à word to omit many other renewed heresies of the Albigenses, Waldenses Wicklifts, Hussitts and other detestable heretics many years ago condemned by the Church of God, Is not the denial of the possibility of God's Comaundements condemned, (as the famous and ancient Doctors, S. Jerome, & S. Augustin, witness:) Condemned (I say in certain old heretics yea verily. What marvel then is it, that when they see their Doctrine Condemned of heretical novelty if they contemn the church's authority in general counsels, and reject the ancient Fathers: As patrons of papistry: (Note) What marvel I say seeinge in these they find their condemnation in most Articles, now in contestation if they affirm the church's errability in matters of faith: True it is as S. Paul says, that an heretic is condemned by his own judgement seeinge he disclaims from the authority of God's churches Which is the pillar and foundation of truth: and betrampleth the Pastors and Doctors, lights of the Church, in which he manifestly preferreth himself before the holy Ghost the ruler and director of the Church. According to Christ infallible promise (Note) And what is this else but to extol himself above God: Super omne, quod dicitur Deus: Which is one of the special marks of Antichrist, and yet this Antichristian arrogancy in treading underfoot the definitions of the Church and the authority of the ancient Fathers and Doctors thereof is the very main ground of Reformers: And therefore Peter Martyr one of the prime wpholders of the Reformed Church endoctrinates his fellows with this principle, saying: That so long as we stand to the counsels and Fathers, so long we shall remain in the Papists errors: Lib. de votis:  
Oh when I seriously considered and discussed the former discourse with many daingerous Consequences, which thence issued and seeinge myself to sail in the bark of such à Congregation which had no assured safeguard against eternal Shippwrack, it was high time to leave her, and speedily to employ all my endeavours for finding out of that Church which is the ark of safety, the mother of the faithful, the pillar of truth, so beautiful à spouse of Christ, which hath neyter spot nor wrinkle, so infallible à judge of all Controversies of Religion, as whosoever shall refuse to receive her sentence, is to be reputed as à Heathen and Publican: It is this unspotted Church, not liable to error in faith, espoused to Christ for ever, who is with her to the consummation of the world and directs her by the holy spirit which shall abide with her for ever, and teach her all truth: It is this unspotted spouse of Christ (I say) my cares were incumbant speedily to procure for my mother to the end I might have God for my Father.  
The Caracteristicall and inseparable mark of Christ Church which is but one, is that in her shall always be found Pastors and Teachers for the continevall preachinge of the word, and administration of the Sacraments, the ordinary means necessary to Salvation To this effect are alleged these words out of the Apostle S. Paul: A text for its clearness able to Comment its Comment; (to wit) that Christ hath placed in his Church Pastors and Doctors to the Consummation of Saints till we all meet in the unity of the faith: That is (as Doctor Fulke à Protestant divine expounds for ever, Calvin himself expowndinge it thus, concludes in these words, The Church cannot at any time want Postors and Doctors, Now that these Pastors and Doctors must not at any time in their office and duties be silent It is not only witnessed by the Holy Ghost (I say 62.) but also besides (the nature of their function requiring it) acknowledged by Protestants: And therefore Doctor Fulke saith well, Truth cannot be continued in the world, but by the Ministry of the Pastors and Doctors: In like sort touching the administration of the Sacraments the same is more particularly evicted from the clear words of our Saviour, and S. Paul: seeing by the help of them we shall show the Lord's death till he come, 1. Cor. 11. A point so evydent that it lieth out of the way of all contradiction And therefore Willett à Protestante in plain words mayntaineh that the absence of the Sacraments makes à nullity of the Church: And again in Doctor Whittakres phrase, That The administration of the word and Sacraments being present Constitute à Church, being absent do subvert it: And again as the some Doctor styleth them they are Ecclesiae essentiales proprietates: Thus doth Protestants jointly with Catholics teach that not at same times only the Church of Christ being his inseparable and immaculate Spouse with whom he isto the Consummation of the world, is to enjoy Pastors and Doctors for the use of the word and Sacraments, at other times to be wholly destitute of them, (ague like having their accesses and remissions) but that at all times, and in all ages, in all seasons, the Church without any interruption is to continue in his full orb, by ever enjoying the aforesaid means of salvation.  
Hence it is that the Fathers to confound heretical congregations press heretics to show their continual succession of Pastors and professors of their doctrine, because if they go to scriptures interpretating it according to their own judgement there can be no determination or end Thus S. Ireneus confounded Valentinus, Cedron, and Martion By this ordynation of succession (Saith he) the tradition which is from the Apostles received into the Church and the publishinge of faith hath come even unto us, we being able to show, we put all those to confusion, that through vain glory and ignorance broach new doctrines in the Church. l. 3. c. 3. 4. 5. For none of these heretics can derive their succession from the Apostles, nor show how their doctrine was received by tradition from thence; Thus Turtullian de praes. c. 11. confoundeth Valétinus Apelleus and other heretics; let them publish the Origens of their Church (Saith he) let them unfold the order of their Bishops so proceeding by successions from the begining so that the first Bishops have predecessors some Apostle or apostolical man, perseveringe with the Apostles: in that manner they produce the sense of the apostolical Church. In this sort doth S. Cyprian confound Novatian because he cannot prove his su●cession according to apostolical tradition: Novatian: (Saith he) l. 1. Ep. 7. is neither Bishop nor member of the Church: who contemning evangelical and apostolical tradition, succeeding no man, is ordained of himself. Thus doth S. Augustin l. 2. cont. Retil. c. 51. confound the Donatists, and sectaries of his time, Number (Saith he) Your priests even from the seat of Peter, and observe that order of fathers who succeeded one another; and the Successions of Bishops, was one thing amongst others, that kept the same S. Augustin, glorious Doctor of the Church, from departing out of the bosom of the Catholic Church: for thus he saith in his Epistle to the Manicheans, Many things most justly retayneinge me in the bosom of the Church, the succession of priests from Peter's seat to this present Bishop keeps me in the Church: the name Catholic keeps me &c. finally hence it is, that S. Jerome thus Counselleth, In that Church we ought to abide which founded by the Apostles to this very day lasteth: yea such an evydent verity it is that Christ true Church shall never want at any time Professors and members thereof, as that it extorts this testimony from her adversary D. Whitakre Not without great joy of mind we do believe, that Christ Church hitherto hath endured, neither shall it perish, so long as the world stands, and the Contrary opinion we esteem as à profane heresy. From this established foundation is erected this discourse for my purpose. (Note) The true Church of Christ which is but one, shall in all ages ever enjoy à succession of Pastors and Doctors for the administration of the word, and Sacraments; therefore the true Church of Christ hath ever remained without interruption of such Pastors and Teachers from the Apostles time even until this day: But no Church extant in the world can be assigned to have remained without interruption of Pastors for the administration of the word and Sacraments, save only the Roman Church therefore irrefragably it followeth that the Roman Church only and those which have Communyon of faith with her, to be the only true Church of Christ, or else, which is most absurd and Blasphemous, that Christ hath no Church upon earth, but that the gates of hell to her destruction hath prevailed against her, contrary to Christ promise. That there is no Christian Church extant, but the Roman Church that hath without interruption in all ages enjoyed both Pastors and Doctors, is easily demonstrated, for neither the Protestant Church, nor the Jews, nor the Arians, Donatists, Manicheans, Pelagians, Wicklefians Grecians, Mahometans, or any other Church can be assigned but the Roman: therefore &c. First concerning the Protestant Church it is but new and began from Luther, from whence it is called Lutheran and reformed, which is manifest by the restimonies of the learned Protestants, and Luther himself which I will here insert. Let then first their Champpon of the English Church, Juell speak in the first place, he in his apology of the Church of England in the fowerth part, and fowerth Chapter, And in his defence of the apology Anno 1571 pag. 426. Truth (Saith he) was unknown all that time, and unheard of, when Martin Luther, and Vldericke Zwinglius first came into the knowledge, and preachinge of the gospel, M. Perkins saith in the exposition of the Creed and in his Reformed Catholic; we affirm: saith he, that before Luther's days for many hundred years our Church was not visible to the world an universal apostasy over spredinge the whole, face of the earth; In so much as Bucer in his epistle to the Bishop of Hereford calls Luther The first Apostle of the reformed gospel, whose vocation, saith Conradus Sohlussburg, by reason of the then general defection of all Protestant Pastors was immediate and extraordinary, and again, saith the same Author, had Luther had any Orthodox predecessor there had needed no reformation, Doctor Whitackres Con. 4. qu. 5. C. 3. In times past no Religion, saith he, had place in Churches but papistical; And therefore in another place he thus write h: we acknowledge Luther to be our father, Brocarde in the 2. C. Apocal. saith thus: when the preachinge of the gospel was allowed in Luther, and his first onsett against the Papasie, the knowledge of Christ was found missing in all and every of his members: D. Bancrofte in his survey c 4 hath these words, both the priests of all sorts and likewise the people, began in time to be drowned in the puddles of popery, all of them together from the top to the toe; Calvin who in his Epistles affirms that they were enforced to depart from the whole world in his book of the necessity of reformation, thus writeth: It is manifest that the whole world was bewitched with these wicked opinions before Luther appeared. morgastrens in his Treatise of the Church avou●heth that it is ridiculous (to thimke) that in the time before Luther, any had the purity of doctrine and that Luther should receive it from them, and not they from Luther. Considering it is manifest to the whole Christian world, that before Luther's time all Churches were overwhelmed with more then Chimerian darkness and that Luther was divinely raised up to discover the some and to restore the light of true doctrine: And Luther himself in the preface of his 1. Tom. Here see even by my case how hard it is to get out of errors, which are confirmed by the example of the whole world, and by long custom, as it were, changed into nature, And To. 2. This is written his Epitaph. Oh Christ he showed thee, when all the world was overwhelmed with darkness, And li. 1. de captiu. Babil. being to wright against the mass he saith, neither let it move thee, that the whole world hath the Contrary opinion and custom, And fo. 68 there is almost this day nothing more received or more settled in the Church than that mass is à sacrifice: again I set upon à thing which being approud by the custom of so many ages and consent of all, is so engrafted as it is needful to change almost the whole face of the Church: But by the way will you know by whose instigation and what spirit moved him there unto? Let Hospinian, à learned Protestant speak Hist. Sacram. part. ult.. Luther Confesseth (Saith he) that he was taught by the devil, that mass, and chiefly private mass is nought, and that being overcome by the devil's reasons he abolished it, And therefore no marvel if Luther li. de Abrog. Miss. fo. 244. thus writeth, How often did my trembling heart quake, and reprehending me objected, that their strongest and only Argument: Art thou only wise what did all err, were so many ages ignorant? behold how Luther's heart and conscience did tell him that he alone knew protestancy, and was the first Pastor and Preacher thereof; Hence in his Epist. ad Argent. Anno 1525. he maintains this point against Zwinglius saying we dare boast that Christ was first published by us. so plainly do the Protestants and Luther himself freely confess, an utter defection and want of their church's Pastors and preaches for administration of the word and Sacraments before Luther. And indeed this manifestly appeareth out of the name of reformed Church. For it is impossible the Church should be reformed except it first had perished and been deformed, so that Protestants teach and profess à faith formerly decayed and deformed, afterward restored and reformed: But the Catholic faith of Christ Church (foe firmly built on à rock that Hell gates shall never prevail against it) is an incorruptible faith of all times and consequently cannot be deformed or decay at any time, and especially in such essential matters which the reformers pretend the Catholic Church to have been deformed. (Note) wherefore Protestants that do teach à faith which heretofore was deformed and decayed, do not profess nor teach Catholic faith, but à novitiall innovated Religion. Seeinge then Luther was the first Pastor and teacher which reformed it, it is evident, that immediately before Luther they had no Pastors nor Doctors of their Church. But peradventure you will say that the Apostles, Evangelists and all the ancient Fathers, pillars and lights of God's Church, of the first six hundred years were all Protestant Pastors and teachers of the reformed doctrine, but afterward for the space of nine hundred years there were none extant till Luther. But this answer satisfieth not my argument, but rather Confirmeth it, (to wit) that the Protestant Church, hath not in all ages ever enjoyed Pastors and Doctors for the administration of the word and Sacraments. Which is an inseparable mark of Christ true Church: for were Protestants Christ true Church, then should they have had in all ages Pastors and Doctors to have taught their faith; and not decline the judgement of the Pastors and Doctors of the Church, which lived in the nine hundred years before Luther and composed really with, those of the 600. Secondly the answer is false, if they will either be tried by express Scripture or Fathers, as it will appear by the reunnige through of the principal points, which are now controverted betwixt Catholics and Protestants.  
First then by Scripture Catholics doctrine is there plainly confirmed, and the reformers condemned, for example, Catholics have expressly, If thou wilt enter into life, keep the commandments Matthew 19 17. And that his commandments are not heavy. 1 10. 5. 31. And again, In this we know that we have known him if we observe his commandments. He that saith he knoweth him and keepeth not his commandments is a liar and the truth is not in him: But he that Keepeth his word, in him in very deed the Charity of God is perfected, in this we know that we be in him. 1. 10. 2. v. 3 4. 5. and 10. 17. 6. Protestants who brag they know God better and that they are Dearer to the spirit than other men have noewher any plain Scripture, that they are either intolerable or impossible to be kept, or that they may have life everlasting without keeping of them. Catholics have expressly, whose sins ye forgive, are forgiven, whose sins ye retain they are retained John. 20. Protestants have noewhere that priests on earth cannot forgive sins or retain sins. Catholics have expressly That à man is justified by works and not by faith only I am. 2. and that the doers of the law shall be justified Ro. 2. Protestants have noewher that man is justified by faith alone, Noah, nor that he is justified by faith without works, speaking of works that follow, and presupposeih faith of which the controversy only is, nor that the Law required at Christians hands, is impossible, and that the performance thereof justifieth not à Christian; Catholics have expressly, work out your salvation with fear and trembling. Phillp. 2. Protestants have noewher either that à man can work nothing towards his own salvation, being helped by the grace of God, or that à man should make it is beleiffe to be saved without fear or doubt: Catholics have expressly Vow ye, and render your vows, psal. 75. Protestants have noewher, vow ye not, or break your vows, as being unlawful to vow, Catholics have expressly: do ye the worthy fruits of penance, Luke. 3. Protestants have noewhere that faith only is sufficient without all satisfaction and other works of penance on our parts, Catholics have expressly, That every man shall be saved according to his works Revela. 20. Protestants have noewhere that men shall be judged according to their faith: Catho. have expressly, That the angel of our Lord said, Oh Lord of host how long wilt thou not have mercy on Jerusalem, and on the Citiyes of Juda, with which thou hast been angry: Za. 1. 10. Protestants have noewhere that angels or Saints Make not intercession for men in this miserable life, and therefore that it is idle to crave their prayers: Catho. have also expressly, that Another angel came and stood by the altar of gold which is before the throne of God, and the smoke of the incenses of the prayers of Saints ascended from the hand of the angel before God. Revel. 8. Protestants have noewher that angels and heavenly Saints do not offer the prayers of the Saints of the Militant Church on earth and that they cannot know them to present them unto God. Catholics have expressly, Grace to you, and peace from him that is, and that was, and that shall come, and from the seven spirits which are in the sight of his Throne, and from Jesus Christ; Revel. 1. 4. Protestants have noewhere, that S. John the Evangelist did not invocate the seven spirits or angels (Whereof in the first Chap: he maketh mention) for the obtayninge of grace and peace for the Churches of Asia: and that only we must pray to God alone, and not to Christ as man and the angelical spirits and heavenly Saints living with Christ. Catholics have expressly, that God is wonderful in his Saints: psalm. 67. Protestants have no where that he is dishonnored in them, Catholics have expressly without any limit of time: And these signs shall follow them that believe, In my name shall they cast out devils, they shall speak with new tongues, they shall take up Serpents, and if they drink any deadly thing it shall not hurt them, they shall say hands on the sick and they shall recover, Mar. 16. And again verily. verily, I say unto you, he that beleiveth in me, the works that I do he shall do also, and greater works than these shall he do: Io. 14. Protest: have no where that none which are of Christ Church, or faith, and Congregation shall do any Miracles like unto his, and that it is à sign of an Antichristian Church to work such profitable Miracles, Catholics have expressly, that: From Paul's body were brought unto the sick handkircheeffes, or napkins and the diseases departed from them, and evil spirits went out of them, Act. 19 12. Protestants have noewhere that by the relics of Saints Miracles may not be wrought, and that they are not to be esteemed or regarded: Catholics have expressly concerning Virgins, I have not à commandment from our Lord but counsel I give: 1. Cor. 7. And again: the unmarried shall be more blessed, if she remain so according to my counsel: Ioan. 40. Protestants have no where that it is not lawful to do any thing except it can be warranted by an express command from God. Catholics have expressly; And the Apostles & Elders came together for to consider of this matter Act. 15. 6. Also we have sent therefore Judas and Silas who shall also tell you the same things by mouth, for it seemeth good to the holy Ghost and to us &c. Ibide; ve. 27. 28. Protestants have noewhere that when important Controversies of Religion do arise, men must be sent only to Scriptures, and to every one's private spirit, or that it is needles to assemble counsels of the Pastors of the Church, for the determination of them, and that their decrees be not infallible and proceeds not from the holy Ghost, Catholics have expressly, that He that hath determined in his heart being settled, not having necessity, but having power in his own will, and hath judged this in his heart to keep his virgin doth well, therefore he that joineth his virgin in Matrimony doth well, but he that joineth it not doth better: 1. Cor. 7. 37. Again tho Lust thereof shall be under thee and thou shalt have dominion over it, Gen. 4. 7. Protestants have noewhere that man hath not free will or power to choose good, and to eschw that which is bad, througe the assistance of God's grace: Catholics have expressly, This is my body, this is my blood: Mat. 26. Also the bread which I will give is my flesh: which I will give for the life of the world, also my flesh is meat indeed and my blood is drink indeed. Io. 6. Protestants have noewhere that under the external accidents, of bread and wine that really the body and blood of Jesus Christ is not there, and that it is not in substance flesh and blood indeed, but only à figure or sign of it, Catholics have: From the rising of the son even to the goeinge down, great is my name amongst the Gentiles, and in every place there is sacrificing, and there is offered to my name à clean oblation because my name is great among the gentiles, saith the Lord of host Mall. 1. 11. Protestants have no where that there is no sacrificeing or public oblation since Christ offerred himself at Jerusalem upon the cross. Catholics have expressly, hold the traditions which ye have learned whether it be by word or by our Epistle, 2. Thess. 2. Also my words which I have put in thy mouth. Shall not depart out of thy mouth, and out of the mouth of thy seed, and out of the mouth of the seed of thy seed, saith our Lord from this present and forever, Esay. 59 and. 21. Protestants have noewhere that apostolical unwritten conditions are not to be observed, and that none of God's word by divine assistance shall be continually delivered by word of mouth, and not openly be still professed, nor that there is no infallible delivery of true doctrine by word of mouth, Catholics have expressly I will give you another Paraclet that he may abide with you forever, the spirit of truth: he shall teach you all truth. 10. 14. 16. and 16. 13. Protest: have noewhere that the Church is not ever assisted by the holy Ghost, and that at some times she may teach some errors, Catholics have expressly: Thou art Peter and upon this rock will I build my Church Mat. 16. 18. and that I have prayed for thee that thy faith may not fail; also Jesus said to Simon' Peter, Simon of Jona lovest thou me more than these; he said unto him, yea Lord, thou knowest that I love the &c. He said unto him feed my sheep: 10. 11. 15. To thee will I give the keys of the kingdom of heaven: Mat. 18. Prostest: have noewhere that upon S. Peter (by grace made à rock) the Church was not built, nor that he was instituted Pastor to feed the Christian flock, and that to him were not given the keys of principality, and that he had not the privilege after that he was Pastor of not erring in matters of faith.  
But can there be à more evident argument that the holy Scriptures confirm not Protestant Religion how impudently soever they pretend Scriptures, than their impious detraction from the authority of Moses, the Evangelists, the Apostles, and their writings? Whereas Mose, was the first that writ any part of Scriptures and he who writ the law of God, or ten commandments. Luther thus rejecteth him and his ten commandments. Tom. 3. Serm. fo. 40. 41. and in Colloq. Mensal. Ser. fol. 152. 153. we will neither he are nor so Moses, for he is given only to the Jews, neither doth he belong to us. In Colloq. Menfal. C. de lege & Evangel. I will not receive Moses with his law for he is the enemy of Christ, And ibid. fol. 118. Moses is the master of all hangmen, and in Serm. de Moyse The ten commandments belong not to Christians, and in Convin. Coloq. cited by Ourifal Cap. de lege, let the commandments be altogether rejected, and all heresies will presently cease, for the ten commandments are as it were from whence all heresies spring. Islebius Luther's scholar taught that the decalogue was not to be taught in the Church. And from him came the sect of Antinomans who publicly taught that the Law of God is not worthy to be called the word of God. If thou be'st à whoremonger, if an adulterer, or otherwise à sinner; believe, and thou walkest in the way of salvation: when thou art drowned in sin even to the bottom, if thou belivest, thou art in the midst of happiness: All that busy themselves about Moses, that is the ten commandments, belong to the devil, to the gallows with Moses. Luther doth not believe all things related in the book of Iob. And with him it is as it were the argument of à fable; He saith of Ecclesiasticus, this book is not perfect, many things are taken away, it wanteth boots and spurs, that is, it hath no perfect sentence, And in his preface upon S. James Epistle, he styles it contentious, tumide, strawie and unworthy of an Apostoticall spirit, and again Luther preposterously comparing the four Evangelists among themselves preferreth, the Epistles of S. Paul far before the three former (to wit) before S. Mat. S. Mark, and S. Luke: and judgeth that the only gospel of S. John is excellent and true. Castalio commanded the Canticles of Solomon to be thrust out of the Cannon, As an impure and obscene song. Calvin feared not to affirm that S. James approved superstitious vows, and brought Paul to consent with him in the same faults, in Ca. 21. Act. and upon the 2. of S. Math. writes that Matthew did improperly and often city the sentences of the old prophets against their true and proper sense. See him also upon the 4. Chap. 13. ve. and in 8. C. v. 17. and n. 27. C. v. 9 And in his institutions li. 2. C. 16. 8. 10. doubt whether the Apostles Creed were made by the Apostles; and in the 15. C. Act. affirms that S. Mark Was à forsaker of his vocation, and an Apostata &c. and that he had filthily through his own fault fallen from his charge. Elebitius opposeth the Evangelists one against another, for in his victory of truth and ruin of popery, he hath these word, Mark and Matthew deliver the contrary, therefore to Matthew and mark being twp Witnesses, more credit is to be given then to one Luke. Swinglius Tom. 2. cont. Anabapt. chardgeth the Anabaptists with ignorance for that they think the Commentaries of Evangelists, the Epistles of the Apostles, to have been then in authority, when Paul did wright these things, as though Paul did attribute so much to his Epistles that what soever was contained in them wus sacred &c. which thing (Saith Swinglius) were to attribute immoderate arrogancy to the Apostle. Others as Witakres cont. Bell. Controu. 2. 9 4. p. Fulk 32. Fulke against the Rem. Test. in Gal. 2. fo. 322. condemn S. Peter to have erred in matters of faith, even after the holy Ghosts descending upon the Apostles: (Note) But these things once admitted how then were the Evangelists and Apostles, Scribes of the holy Ghost, and Erred not in their preachings? M. Rogers upon the 6. Article confesseth and nameth sundry of his brethren Protestants rejecting for apocryphal, S. Paul's Epistle to the Hobrewes, the epist. of S. James, the. 1. & 2. and S. Io. of Jude, and the revelation of S. John, (Where by the way you may observe the concord, or Communion, which Protestants have even touching the Scripture, and pretended principales of their faith) finally do not our English Protestants discard as apocryphal, and raze out of the ancient Cannon of the Church Toby, Judith, Esther, Baruch, the book of wisdom, the 1. & 2. of the Maccabees &c. here I say nothing of the manifold corruptions and erroneous interpretations made by Protestants even in these Scriptures which themselves admit to be canonical; and how their Apostle Martin Luther whom they so much magnify, saith in his. 1. Tom. wit. fo. 155. In regard that Christ is the treasure, I care not for all the sayings of the scripture, Planè nihil curo omnia Scripturae dicta: And to omit also how in his Colloq ad Mensall. fo. 286. he calls the Apostles, great knaves, these be his words Apostoli etiam fuerunt peccatores, & crassi magni nebulones: C. 2. p. 18 (Note) Here I appeal to the indifferent judgement of an impartial reader, whether any men living would ever like unto the Protestants and reformers, so reject, deride, and Censure either the prophets, Apostles, Evangelists, and the sacred Scriptures, if they did favour their cause, as they vainly pretend.  
Now to come to the trial of the ancient Fathers, who interpreted the Scriptures with great fame and praise, in the Church of God, and lived within the first six hundred years; which times they acknowledge to be pure, and therefore appeal unto them, as best able to witness the profession of faith of the primitive Church, as being the Pastors and Doctors thereof. For brevity sake I will forbear to allege the father's testimonies in proof of Catholics doctrine, which I have read, But I will make evident by the plain Confessions of the best Champions of the reformed Church, and greatest adversaries of Catholics that the ancient Fathers in Controversies of Religion are on the Catholics side, for which reason they Censure them. For example, to begin with S. Peter's primaty, M. Fulk when the consent of ancient Fathers were alleeged against them to that purpose, upon the words of Christ: Then art Peter and upon thee will I build my Church, Answereth it Cannot be denied, but divers of the ancient Fater otherwise goodly and learned, were deceived, in opinion of Peter's prerogative: And Zantius another great Protestant saith, the father's exposition, upon this Rock, that is upon Peter is not admitted, And Luther the great Apostle of protestancy saith: hear all either Fathers or Doctors as many as hitherto have interpreted Scriptures, have stumbled, as when that of Math 16. Then art Peter &c. they interpret of the Pope; Kemtius Conc. Tr. p. 3 saith, hat most of the Fathers, as Nazianzen, Nissen, Basill, Theodorett, Ambroi, Jerome, Augustine, did not dispute but avouch the souls of Saints and Martyrs to hear the petitions of those that prayed unto them, they went often to the monuments of Martyrs, and invocated Martyrs by name. Whitgifte, defen. p. 473. All the Bishops and learned writers of the Greek Church and Latins also for the most part wree spotted with doctrines of freewill, of merit, of invocation of Saints and such like. Doctor whitaker's de Sac: Script. p. 655. & 678. & 68 beside that he saith of Dionysius S. Paul's disciple, that he was a great patron of traditions, and of S. Basill that he believed Limbus Patrum and unwritten traditions, he confesseth generally of all the ancient Fathers, that they held Limbus Patrum, free will, merits of good works, invocation of Saints, Single life of Bishops &c. And that the Popish Religion is patched out of the father's errors. D. Homph. in his jesuitis part. 2. p. 930. teacheth that it may not be denied but that Ireneus, Clement, and others called apostolical, have in their writings the opinions of free will, and merit of works: Lascitius à Protestant of no mean rank would have us to believe: in his defen. pa. 146. that the Fathers devised purgatory, that they were of opinion, that prayers and Sacrifice of the mass was to be offered up for the dead, that they bereaved the lay people of the Cupp, called upon dead Saints, and brought in such like errors. Calvin also saith it was à custom one thousand three himdred years ago to pray for the dead, but all of that time I confess were carried away into errors. Those things which occur here and there abont satisfaction in the writings of all those in old time, moved me little, I see indeed some of them, I will speak playenly, almost all whose books are extant, have either slipped in this point or spoken too rigorously and too harshly: But will you see how Luther betramples the Fathers in his Colloq. Mensal. Cap. de Patribus Eccles. (Note) In the writings of Jerome, there is not à word of true faith in Christ and sound Religion: Tertullian is veri superstitious: Of Chrysostom I make no account. Basill is of no worth, he is wholly à monk, I weigh him not à hair, Cyprian is but à weak divine &c. Thus your grande Apostle Luther, who therefore readeth this lesson to all his followers; Lay aside all such weapons as the ancient orthodoxal Fathers, schools and Divines, authorities of counsels and Popes, the consent of so many ages, and of all Christian people doth afford: (Note) we receive nothing but Scriptures, but so, that we alone may have the approved authority of interpreting them: (Note) as we expound them, so was the meaning of the holy Ghost, what others bring be they never so great, be they never so main, it proceedeth from the spirit of Satan and from à mad and alienated mind. Peter martyr one of the principal of the reformed Church li. de votis, saith, so long as we do insist upon Counc●lls and Fathers, we shalt always be conversant in the same Errors: Duditius saith, If that be the truth that the Fathers have professed with mutual consent, it is altogether on the Papists side.  
Alas what meant M. jewel then with such deep dissimulation to the prejudice of his own and others souls, by solemn acclamation in à public Sermon at Paul's cross, to utter these words. Oh Gregoire, Oh Augustin, Oh Jerome, Oh Chrisostome, o Leo, o Dionysius, o Anacletus, o Calixtus, o Paul, o Christ! If we be deceived, ye have deceived, this you taught us, had not M. D. Humphrey in the life of jewel good reason to reprehend his bold appeal, affirming therein that he granted over much, and yielded more than of right unto the Papists, and injured himself over much, &c. And in à manner spoiled himself and the Church &c. what have we to do with the Fathers, with flesh, or blood: had not D. Steephens his intimate friend better reason to abandon the Protestant Religion when upon M. jewels entreaty, he had revewed his book and admonished M. jewel of his manifold falsifications of the Fathers, he obtained nothing at his hands, but diabolically persisting told him, they would disgrace so the Papists that they should not be believed against him, though they discovered never so many of his falsifications: Had not also M. Wallsingham just reason to leave the Church of England when he found so many corruptions and falsehoods in this their greatest champion of their Church. So heighly honoured by Protestants, as that he hath been kept in diverse Churches as à pullpitt book.  
Alas what meant M. Doctor Whitaker also with the like damnable hypocrisy, so confidently to say. The speech of M. jewel was most true, and Constant: when provokinge you to the Antiquity, of the first six hundred years he offerred: That if you could show but any one clear and plain saying out of any Father, or council he would grant you the victory: 'tis the offer of us all, the same do we all promise and we will perform it, what meant he (I say) seeing he himself contrary to himself in another place de S. Scrip: avoucheth that the popish Religion is à patched coverlett of the Fathers Erros. (Note) For I will demand of him, whether the popish Religion be à patched coverlett of the father's Errors, in these points of Religion, where both Catholics and Protestats agree, or in the other controverted points? If he say the first, than is his Religion likewise the Errors of the Fathers, If the second, then according to himself the Fathers be of the Catholics side in the points of controversy.  
What meant likewise M. Willett in his Antol. pa. 263. diabolically against his own Conscience with such impudence to protest in this manner; I take God to witness before whom I must render an account, that the same faith and Religion which I defend, is taught and Confirmed, in the most substantial points, by those histories, counsels and Fathers, that lived within five or six hundred years after Christ. When as he himself in his gross survey of popery is so bold to nickname antiquity the alleagtion of the holy council under S. Silvester above thirtene hundred years ago hestilles, Thevaine show of moth worm antiquity; and whereas Bellarmin thinketh it à probable opinion that Antichrist shall be of the Tribe of Dan; For that many of the ancient Fathers probably so held, namely S. Ireneus, Hippolytus, Ambrus, Augustine, Prosper, Theodorett, S. Gregory, &c. M. Willett without ever strayninge of courtesy, calleth them plain heretics, It is à very fable and Couseninge device of heretics (quoth he) to make men believe that Antichrist shall come of the Tribe of Dan. Surly D. Parkes in his rejoinder pa. 7. pa. 365. had good reason to tell him, like à brother of his; you have committed such faults even in that great work, whereof you brag so much, as you can neither defend with honesty, nor with modesty excuse: yea the same D. Parkes his fellow Minister, as Willett himself recounts, in his Lodoromast: Chardgeth him with folly, hypocrisy, falsehood, lying infidelity, impudency, machiavelism, atheism, &c. And indeed who but à Machavilian atheist, if really he had thought that there had been à God after this life to have punished: durst have made such à protestation: And to omit the like vain cracks of M. Usher copiously discovered by Mallone in his reply to his answer; It is most true, that which Zantius à great Protestant ingeniously confesseth of Protestant writers viz: Scriptures at our pleasures we detorte, to our dreams, we boast of Fathers, when we will follow nothing less than their doctrine, so he in his Epist. 10. to Sturmius.  
But is not Luther than the author of the Protestant reformation with his brethren to be esteemed for having endeavoured to reform the Church in diverse many points of faith, wherein they affirm for many ages she hath erred: surly no: except we should honour and esteem those who renew ancient condemned heresies, and heretical manners, whereof Luther and his sectaries are in à heigh degree guilty: But as for reformation in matters of faith: wherein they pretend the Church hath erred: They are rather to be avoided, who glories in any such title: (Note) seeing that herein they destroy the Godhead of Christ, and make him an imposture for if the Church of Christ which he promised so firmly to build on à rock, as that Hell gates should never prevail against her, and unto the Pastors whereof he promised that he would assist to the Consummation of the world, and give them the spirit of Truth to abide with them forever for the teachinge of them all truth: If I say the Church of Christ could, or had erred in matters of faith; as the pretended reformers affirm, Then doth it follow that they make Christ not ominipotent, able to uphold his Church, against her enemies, and so destroy his Godhead: or an imposteur in not fullfilling what he promised, because the Church for Errors of faith, and want of truth, is as much destroyed, as à man if he wanteth, or is deficient in any one of his essential parts, (to wit) if he be not à living, or à reasonable creature, The defect of any of these destroys him. So in like manner if the true Church of Christ could err in faith, or fail in truth which is essential to the Church, it could not subsist possibly: For according to themselves the Church essentially is à Congregation of faithful where truly the word of God and the Sacraments are administered; wherefore if the word and Sacraments have erroneously been administered for so many ages as they pretend, then consequently of necessity hath the Church of Christ perished and Hell gates prevailed against her: And so by this doctrine it followeth that Christ is not God: and that the Jews may well reject him, and the gospels anounceinge and speaking of him, as à grande impostor, which is most blasphemous. And this doctrine of the church's error in faith, by which Protestants pretend to justify their revolt and speration of there reformed congregation, from the Catholic Church; is the main motive why I am averted from their society: and relinquish their Communion; And so much in proof that the Protestant Congregation wants the inseparable mark of Christ his true Church, and in confutation of there shuffling evasions.  
Secondly, the Jews have not enjoyed in all ages Pastors and Doctors to administer truly the word and Sacraments, for their Church at this present is not Christian: nor the Arians Pelagians, Manicheans, Donatists, Wicklifians, &c. for they have all perished, and that in such serte as had not Catholic Doctors, impugned them in their writings, and that these present reformers have here and there renewed some of their heresies, there had scarcely remained any memory of them. Neither also the Grecians, for they were in Communion with the Roman Church, of and on, about one thousand years: so that for such à space since the Apostles time they cannot be said to have been à distinct Church from the Roman Church from whom the patriarch of Constantinople was Confirmed, and the Bishop of Rome by himself or his legate presided in all lawful general counsels, Celebrated formerly in Greece although now unfortunately, as all knows they be sepated by reason of the heresy touching the holy Ghost &c. Mereover their succession hath been interrupted by the intrusion of main heretical and not lawfully ordained Bishops, as confessedly is averred, by all Catholics, and cannot be denied by Protestants: neither the Turkish Mahometans, for they have not had existence in the world ever since Christ his time, and so cannot glory of their antiquity, professing Christian faith, as indeed also not being Christians, and so consequently comes not into question: For here we treat of the perpetual existence and antiquity of à Church professing Christian Doctrine, according to the marks which insepably accompaine Christ his Church as in the begining was established: Finally the like may be demonstrated of any other Christian Church that may be assigned (to wit) that they want the inseparable mark of Christ his Church that is the enjoying of à continual succession of Pastors in all ages to administer the word and Sacraments.  
On the contrary, by the confession of the Protestants the Roman Church many hundred years was the true Church of Christ, and no Protestant is able by evidence of any authentic ecclesiastical history to show any Christian company or Church In rerum natura more ancient of different faith, from whence the Roman Church departed, therefore as yet she is and ought to be esteemed, and consequently must enjoy in all ages Pastors and Teachers for the administration of the word and Sacraments, being the true Church cannot fubsist without them. Here than I urge, that if the Roman Church, whose faith (as testifieth the Apostle; Ep. ad Rom. c. 1. was published and renowned throughout all the world, that is with whom all the Christian world had Communion of faith, here I urge, I say, That if the Catholic Roman Church had departed from any other extant Church that enjoyeth à succession of Pastors up to the Apostles time, that they would name the time when she fell away from that Church: name the company of Christians of more ancient, and of different faith from whence she is departed, Tell where this Christian company more ancient is extant: Rehearse the succession of their Pastors out of ecclesiastical records: For seeing it is à prophecy drawn from aknowledged Scriptures on all sides: and from the acknowledged sense on all sides That Christ Church shall forever enjoy continually Pastors and Doctors for the work of the ministry, that is for preaching the word and administering the Sacraments: The verification of this prophecy can be drawn from no other testimony than the evidence of ecclesiastical history. And truly it is à strange incredible thing, That seeinge Christ Church is so visible, as she is compared to à Tabernacle placed in the son, to à light not hid under à bushel, but placed on à candlestick and finally to à city of everlasting foundation, builded upon à mountain, which was in such manner without any limit of time to shine to the world (to wit) Cheiffly by her Pastors and Teachers, the lights thereof: so that it cannot be hid: How is it possible that if there were extant, any such ancient company of Christians, but that some history would give some testimony of her succession of Pastors, and apostolical Acts: and certainly if men were void of reason or sense, perad venture they might be persuaded that for nine hundred years together men had no eyes, no ears, and no tongues, as easily as that there was à more ancient Church which had Pastors that had no tongues to preach with, had such members as had neither eyes, nor ears, to see and hear their Pastors to administer the word and Sacraments, and yield any testimony that they either saw or heard such Pastors and Doctors: and questionless some historians that lived in those days would mention, the departure of the Roman Church so renowued for her faith through the world, if she had made any deperture from such à more ancient Christian company, professing à different faith. Where were the watchmen God placed upon the walls of his Church that should not hold their peace neither night nor day: Esay 62.? were they asleep and silent, when so notorious à breach was made? were the Pastors and Doctors which Christ had given to his Church for the work of the ministry unto the consummation of the number of the elect, and until we met all in the unity of faith, Ephes. 4. were not (I say these Pastors and Doctors able to confirm in sound doctrine and stoutly and courageously even with importunity to reprehended and argue the Roman Catholics, for the introduction of such gross errors as Protestants accuse the Roman Church to have been possessed with for so main ages? Could they take notice of the least chinks of the Churches walls, that is, of the few errors of faith, (in comparison of those the Roman Church is accused of by Protestants) which either Arians, Pelagians Marchionists, Manicheans, &c. attempted to have made? And only were they unable to argue the Roman Church? Or were they partial or corrupted to be silent and dumb, until papistry overran and possessed the whole Christian world: And did the holy Ghost, which by Christ infallibly was promised to abide forever with these Pastors to teach them all truth forsake them so main ages, and at last take their flight to à Sacrilegious Luxurious Apostata, Martin Luther, and à branded Sodomite John Calvin who at last should discover the Roman Churches deperture from the more ancient Christian Church, God knows in what imaginary spaces extant to be found? credit posteri.  
Noah, Noah, so far is the Roman Church from having departed from any other more ancient extant compagny of Christians professing à different faith as that her greatest enemies witness the contrary:  
D. Feild. l. 3. de Eccle. C. 13. saith, the Roman Church always had Communion with those Churches which never fell into error: D. Sutcliffe also pressed with the truth doth acknowledge in his answer to à mass priests petition, That the Roman Church never departed from any visible company of Christians, Bunny in his treatise of pacification, saith that she always communicated with the true Church, and never went from the Christian company. Yea, Cassander much magnified by Protestants saith, that the Roman Church is to be reverenced as being the true Church of God: And Somes in his defence against Penrie saith, that by the judgement of all learned men and of all the reformed Churches, the true Church is the papistry.  
John White in his defence C. 41. in the name of his fellows saith, we profess the Roman Church, in all ages to have been the visible Church of God, we never doubt, saith field, li. 3. de Eccl. But that the Churches wherein those holy men S. Bernarde, S. Dominike &c. did live and die, were the true Churches of God; and held the savinge profession of heavenly truth, yea Luther whom with title of Father of Protestants M. whitaker's honoureth, says in his Epist. against the Anabaptist we confess that all Christian good is in the papacy, and that from thence it came down to us; And in the self some place he saith, I say farther that in the Papasie is the true Christianity, yea and the true kernel of Christianity; And Anthony saddle in his book de rebus graniss controversis &c. titulo de legitima vocatione Pastorum Ecclesiae reformatae, affirms that sundry Protestants confess that the Ministers with them to be destitute of lawful calling, as not having à contineval visible succession from the Apostles time, which they do attribute only to the Papists; And M. Fu'ke also accordingly saith, you can name the notable persons in all ages in their government and ministry, and especially the succession of the Popes, you can rehearse in order upon your fingers, so he in his answer to à counterfeit Catholic:  
It being then made manifest by the Text of canonical Scriptures, the testimonies of the approved ancient Fathers, yea and from the plain Confession of the Learned Protest: (so powerful is truth as she extorts weapons from her adversaries in her own defence) that it is an inseparable true mark of Christ his Church, his spouse, which is but one, that she shall always enjoy Pastors and Doctors rightly to administer the word and Sacraments: Insomuch as where there is à cessation or want of these Pastors given for the work of the ministry, until we all meet in the unity of faith, There can be no Church, and consequently no salvation. And seeing also this mark agreeth not with Protest: or any other congregation save only the Roman Church, as hath aboundontly been declared, it followeth by à necessary sequel, that the Roman Church is the only Church to which we must be united, if we will be saved: she only being infallible and secure, in her doctrine. For if she only beareth the cognissance and inseparable mark of Christ his Church as hath been demonstrated, then necessarily to her only, are agreeable those prerogatives, which by holy writ are conferred and confirmed on Christ his Church, to wit, that she is the foundation and pillar of Truth, 2. ad Tim. 3. That she hath the spirit of truth ever to abide with her Pastors to teach her all truth, Io. 14. c. and. 16. c. That she is the spouse of Christ without wrinkle or blemish which he hath espoused to himself by à continual assistance unto the consummation of the world, Eph. 5. And finally that she is the Church, to whose jugment in Controversies of Religion we are to refer ourselves, and to whose determination without further appeal we ought to obey, under the penalty of being reputed Heathers and publicans. Math. 28. Math. 18.  
Wherefore I thus resolve, that seeinge the Roman Church is Christ his true Church, if he hath any on earth, as most certainly he hath, and that in no age or season Christ his true Church can err in matters of faith: I am resolved, I say, to receive for à verity of faith that which the Roman Church hath or shall declare to be such, and on the contrary reject and disclaim from whatsoever doctrine she hath, or shall disapprove or condemn, as repugnant to God's word written or unwritten.  
Let then her Athistical adversaries press never so much to receive nothing but that which by their natural reason they can be convinced of, I am prepared according to the advice of the Apostle to captivite my understanding obsequiously to the mysteries of faith, as being supernatural and transeendinge natural reason: And therefore will I rest in the judgement of the Church, which is ever directed by à supernatural Agent, that teacheth her all Truth: he that seeketh faith seeketh not reason, faith Tertullian and Chrisologus, Athens hath nothing to intermeddle with Jerusalem, nor the Academy with the Church; our school is the porch of Solomon which teacheth us that we must search for God with simplicity of heart, and not with frivolous curiosity of natural reason; what wrong doth the Creator to us, if he would have us believe more than we are able to comprehend? It is not for the iron to ask of the Adamant from whence those charms and secret influences come, wherewith he attracteth and captivats him; It is enough that he follow: when God proposeth à verity to us by the voice and general consent of the Church, we are not to appeal to human reason, and to sense, which have wings tooshort to undertake such à flight: while one proceedeth in this Manner, faith will be no true faith, but à fantasy or opinion; If S. Peter would not have believed Christ to have been the son of God, except natural reason and carnal sense had convinced him thereof; Our Saviour had not pronounced Blessed art thou Simon Bariona: for that flesh and blood hath not revealed it unto you &c. upon this Rock will I build my Church. For in the comprehension of the verities and the mysteries of faith, It is the spirit that quickeneth and the flesh profitteth nothing, as our blessed Saviour avoucheth against those which were incredulous, that the bread which he would give to eat was his flesh for the life of the world. For according to S. Gregoire: Fides non habet meritum vbi ratio praebet experimentum: and therefore blessed o'er those who believe and do not see, viz: by the evidence of natural reason or sense.  
Let also heretics object against any Article of our faith any text of Scriptures, perversely or maliciously interpretted, and to their own perdition misunderstood, according to the dictamen of their own private unwarranted spirit: let them I say with no less pride, than madmes, proclaim the church's authority liable to Error in declaring what is truly conformable or repugnant to the word: I value not their erroneous judgements, knowing full well that she is ever assisted by the spirit of all teaching truth, according to the infallible promise of Christ and cannot teach any thing repugnant to the word of God, no more than God can teach contrary to himself, who is her director: And therefore whosoever harkenneth unto her voice, that is to the general judgement of the Pastors and teachers, heareth the voice and word of Christ, so that the word of the Church is the word of Christ: Whence S. Augustin, who diligently observed this rule, sayeth, The truth of Scripture is holden by us, when we do that which know hath pleased the universal Church, which the authority of the same Scripture doth commend: that seeinge the Holy Scripture cannot deceive, whosoever feareth to be deceived by the obscurity of this question, let him take counsel thereof from the Church; which without any ambiguity the Scriptures doth demonstrate; And in another place he saith, it is most insolent madness, what she professes and practices to call in question, Epist. 118. ad januarium cap. 5.  
And why, I pray, is this most insolent madness to question what the Church professes and practiseth, but because this in effect is to deny, or dispute against the canonical Scriptures aknowledged on both sides? For if in the aknowledged word of God, by most clear testimonies, the authority of Christ his Church is so highly magnified as that she is styled the pillar and foundation of Truth, the unspotted Spouse without wrinkle; his body, his Lott, his Inheritance and kingdom given him in this world, in which he hath placed Apostles, Doctors and Pastors to the Consummation of the elect, which Doctors are ever assisted by the spirit that teacheth them all truth, and accompanied by our Saviour to the Consummation of the world, who commands us to hearken to his Spouse the Church: Sub poena of being reputed Heathens or Publicans: Tell me than is not this most insolent madness to call her profession and practice in question: (Note) To be so Antichristianly proud, as to prefer our own judgements and expositions of the word, before the Church which is directed by the Spirit of Truth; Is not this in words to boast much of Scriptures, and indeed not to follow them, for if you search the Scriptures, that is profoundly, and not superficiasly or maliciously consider them, you shall find that the same are they that give testimony of her, and how she is to be obeyed and as eagerly followed.  
Wherefore to draw to à Conclusion, seeinge the true Church of Christ which is but one, cannot err in matters of faith, and only the Roman Church beareth the unseperable mark of it: To use the Apostle S. Paul's words: From hence foward let no man trouble me, for I bear the marks of my Lord Jesus in my body ad Gal. 5. from hence forth let no man go about to molest my conscience for being incorporated in the body of the Roman Church, which is only remarkable with the cognisance and marks of Christ unspotted Spouse, whose infallible rules and prescriptions I will follow as à secure guide of my faith, to procure the peace of reconciliation and mercy of God: And whosoever shall follow this Rule (to speak with the Apostle) peace be upon them and mercy: This is the way so direct, as that fools cannot err in it: This is the Church whose faith, as testifieth the Apostle, was published through the world, that is which had the Communion of the Christian World, which truly makes it Catholic, that is the Church, with whom all the renowned Saints and Martyrs have had union: And of this they utter such honourable testimonies as are agreeable to no other then Christ his Church. S. Lucius B. and Martyr Epist. 1. thus speaketh of her; The Roman Church is apostolical and mother of all Churches, which is never proved to have erred from the path of apostolical tradition, nor depraved with heretical novelties to have failed, according to the promise of the Lord himself saying, I have prayed for thee that thy faith fail not S. Cyprian the glorious Martyr avoucheth in his 52. Epist. that to have Communion with the B: of Rome to be all one and the same as to communicate with the Catholic Church: And in another place, That to this Sea, treachery can have voe access, being the chair of Peter: S. Jerome also that renowned Scripturist and Doctor of the Church, thus writeth to Pope Damassus, I being à sheep do require from the priest the host of salvation, and from the Pastor fasafegard &c. I speak with the Successor of the fisher &c. I follow none first but Christ, and joined with Communion to thy holiness, that is to the chair of Peter, upon that rock I know the Church to be builded, whosoever out of this house eateth the lamb is profane, whosoever shall not be in the ark of Noah shall perish in the deluge: S. Augustin in his 162. Epist. putting à Catalogue of the Bishops of Rome, begins first with S. Peter, and saith that the principality of the apostolical chair hath ever flourished in the Church of Rome; And in another place above prementioned affirms the succession of these Pastors from Peter, amongst other motives to have kept him in the bosom of the Catholic Church; S. Ambrose calleth the Bishop of this Sea governor of the whole Church. That holy seat, saith Theodorett holds the stern of governing the Churches of all the worlds: S. Ireneus that great hamerer of heretics saith, That for the more powerful principality, it is necessary that all Churches have recourse unto it, S. Prosper, avoncheth that the Apostles Peter and Paul founded the Church of the gentiles in the city of Rome, where they taught the doctrine of Christ our Lord, they delivered unto their Successors peaceable and united together, they consecrated it with their blood and memories according to the passion of our Lord, à Christian communicatinge with this general Church is Catholic, but if he be separated from it, he is an heretic, Antichrist: so this glorious Doctor in his Treatise de promise: & Predict dei part. 4. E. 5. finally both East and Western Fathers assembled together in the council of Florenee thus decreed: we define that the holy Catholic Sea. And Bishop of Rome have the primacy over the whole world: And that the Roman Bishop is the Successor of blessed Peter, Prince of the Apostles, and the true vicar of Christ, and head of the whole Church, and Father and master of all Christians, And that unto him, in S. Peter, is given by our Lord Jesus Christ full power to feed, rule and govern the universal Church: (Note) If then the Roman Church bearing the inseparable mark of Christ his Church be according to the Fathers the apostolical chair of S. Peter: Christ's Vicar never depraved with heretical novelties, with whom à Christian, communicatinge is Catholic, from whom being separated is an heretic: what shall I regard more the impious railings and fictions of an ignominious Apostata Martin Luther and his adherent Sectaries against the Roman Church, than the uncontrollable testimonials of the venerable ancient Fathers: whose sanctity and learnige, the whole Christian world hath ever reverenced? Or shall I adhere rather to à new reformed Congregation. The Pastors and teachers whereof are never able more to make good their vocation of the Ministry of the word and Sacraments, than any other heretical Intrudors clymeinge like thieves by an undirect way? Or shall I follow à Congregation of such teachers which confesseth herself liable to Error in faith: or rather cleave to that Church, which is founded upon à Rock, against which the gates of Hell shall never prevail, as being directed according to the infallible promise of Christ, by the ever assisting spirit, teaching all truth, and no falsehood; (Note) Certainly to this Rock will I adhere, otherwise shall I change à Certainty into an uncertainty, an infallibility into à fallibility. A security into à Jeoperdie, yea otherwise in à matter that concerns my soul's greatest good, or ill, I should effectually demonstrate that I make no reckoning of the dreadful general accounting day, nor have any feeling thoughts of the hideous horror of the infernal Lake of the ravenige devils, where it is true that ten hundred millions of millions of years in unsupportable torments is but the beginnige, as it were of inexplicable dolours; o eternity! o eternity! where it is true, that all the grevous pains that from the begnimge of the world all men upon earth ever endured or could excogitate, is but the greatest ease or consolation. O extreme torments in the unquenshable scorchinge flames of Hell fire. O God, what an Abisle is thy just judgement in punishinge schismatics and heretics, who for worldly ends, wilful ignorance, obstinate adheringe to their own private spirits, will rather feel them, then before hand prevent them by seeking to incorporate themselves into the true Church of Christ, which is the vine out of which if any branch be, it shall undoubtedly be eternal fuel for Hell fire.  
But some will peradventure say that feinge the modern laws of the realm inflicts such great penalties upon Catholics; It had been better for me to have deferred my conversion until my death, and then to have repented me, and then with hearty sorrow to have confessed my sins been reconcilid to the Catholic Church: To these I answer that though true it be, At what time soever à sinner heartily repents For so long communicatinge with schismatical and heretical new Congregations, he may find favour yet considering the innumerable daingers which often unespectedly deprives man of this life, who is he that can promise himself God's grace, without which he cannot repent and be reconciled? yea must he not rather think that he shall be debarred thereof, when he shall refuse to come to the banquet of the holy lamb in the Catholic Church being invited by many inspirations sounding in his ears, This day if you shall hear my voice, obdurate not your hearts, and affect not to be ignorant of the true Church, lest you should be converted and live forever. Moreover if ye consider the nature of celestial glory which is such as the least glimpse thereof but for one moment, in an eminent degree surpasseth all worldly honnors, pleasures and riches, that ever the eye of man did see in this world, or is able to see, the ear to hear, yea or then can be comprehend by the understanding of man which in one quarter in thought can represent far more than the eye can see in many years, or the care hear in à long space. what merchant then is he who would not give all to procure the inestimable treasure of everlasting glory in noewise to be purchased but by those that be members of the Catholic Church? For them do I pray: not for the world do I pray: but for them whom thou hast given me because, they be thine: 10. 17. ve. 9 For none indeed be Children of the heavenly Father, who be not Children of the Church; who so is sound to be out of her Communion, saith S. Augustin: de Simb. ad Catechu. He shall be excluded from the number of God's Children: nor shall he have God for his father, who would not have the Church for his Mother, and it shall avail him nothimge that he believed &c. to the same purpose he speaketh in divers other places, as, de verit. Eccles. ad Bonif. And S. Cyprian the glorious Martyr in his book of the unity of the Church, saith that he belongeth not unto the rewards of Christ, who abandoneth the Church of Christ: he is an alien, he is profane, he is an enemy, he cannot now have God for his Father who acknowledgeth not the Church for his mother. Yea faith S. Cyprian that great champion of the Church saith in the same book. He May be killed, but he cannot be Crowned, for he professeth himself to be à Christian Noah otherwise then the devil feigneth himself to be Christ: according to our Lords saying Luke: 21. many will come in my name and say I am Christ: O then saith S. Fulgentius another Phoenix let them all make haste whilst they have time unto their lawful mother: For even as within the Catholic Church faith is in the heart unto justice, and Confession is made with the mouth unto salvation: so without the same Church an evil self persuasion attaineth not unto righteousness but unto punishment, and à wrong Confession bringeth death, and not salvation to him that maketh it: &c. hold it then for most certain and undoubted that no heretic, no schismatic, though baptizred in the name of the Father, and of the son, and of the holy ghost &c. can possibly be saved unless he be recounsiled to the Catholic Church. Thus S. Fulgentius. And that the Roman Church is that society out of which is no salvation, you have heard before by the many testimonies prealledged of the Fathers: and by what I have demonstrated of.  
These (most dearly beloved Father and best friends) are the motives which amongst many other I have read and Collected, which have occasioned my speedy aversion from the English reformed Congregation of Protestants, which I have confirmed by the manifold confessions of your own brethren, not for that I weigh their authority but partly for that Protestants contemn all authority of the Church, counsels and ancient Fathers, and with unreasonable pride and arrogance will have their own words stand as gospel: partly also for that these can not be à more excellent witnessinge then where an enemy doth approve our cause and criminals confess the truth against themselves: These also are the principal motives of my Conversion to the holy Catholic apostolical Church of Rome, that is to the community which by obedience and in union of faith communicates with the Bishop of Rome, Successor of the holy Apostle S. Peter, and Christ's Vicar upon earth: From whose Communion in the sect masters of Protestancy, viz: Luther, Calvin &c. ye have departed not without the just Censure of schism, as invincebly and unanswerably is thus demonstrated by M. D. harding in his Text related by your great Campion M. jewel in his defence of the apology of the Church England, part the 6. fol. 576. printed 1567. in folio.  
whosoever depart from the Catholic Church They be schismatics, ye have departed from the Catholic Church of these nine hundred years, ergo ye be schismatics, The first proposition ye will not deny, the second yourselves confess, the Conclusion than must needs be true, if we say the same blame us not neither say we that only but also that ye are heretics. so M. Harding to which argument drawn from Protestants own confession M. jewel giveth the slip, without answer, fathering in his marginal note à manifest untruth according to his usual manner upon D. Harding which any one that hath the least dram of wit may evidently perceive.  
These most dearly beloved friends I say are the motives of my aversion from the pretensive Reformed Church of England; and of my conversion to the Catholic Roman Church my mother, of which I hold so great an account and esteem that fearing those more who can slay both body and soul, than those who have power over the body only, as had I as many lives as hairs on my head, I would most willingly depose them rather than be separated from Christ his unspotted Spouse, the Cathelique Church my mother, to the end I may have God for my Father. Corde creditur ad iustitiam, ore autem fit Confessio ad salutem S. Paul to the Romans c. 10. v. 10.  
FINIS.   

Confirma hoc Deus quod operatus es in nobis.  
A templo sancto tuo quod est in Jerusalem.  

Oremus.  
deus qui corda Fidelium Sancti Spiritus illustratione docuisti, da nobis in eodem spiritu recta sapere, & de eiusdem semper consolatione gaudere per Dominum nostrum Iesum Christum filium tuum qui tecum vivit & regnat in unitate eiusdem spiritus Sancti Deus per omnia saecula saeculorum. Amen.   

O My God that I had never offended thee in any erroneous belief or sinful life, thee I say who art my only good, worthy to be loved for thine own self with all possible love; for thy love I firmly purpose never to offend thee more, but by thy grace to do whatsoever shall be necessary, and I hope in thy mercy, which by the merits of thy sons sacred Passion o Father of Mercies grant un to me. Amen.