The Roman Church Vindicated and M S Convicted of a manifold False-Witnesse against her.  For these hlaspheme all things they are ignorant of, judas v. 10. 
LONDON Printed for the Author 1674.   

O The passionately hugging kindness, that passeth between men and the works of their own hands! O the mod'sh ambition, to knock down the Goliahs of Popery! O the unresistible enchantment of Popular applause! was not the humming praises of your Female Auditors( Sir) reward enough, for such a shallow, undisgested piece of Pulpit-Controversie; But that seeming success must embolden you, to borrow the Printers Lungs, to make all England your Pulpit? Indiscreet man! if Eagles had not scorned flies, what a pickle had your Adversaries put you in ere this? but the wiser sort of your own Auditors save them the labour; and cuff you like a tennis ball in every Ale-house, sufficiently to make your Cheeks burn.  
How comes it to pass then, Sir, that whilst the She-Citizens admire your Achievements, and that prefixed Index of your prodigious memory, able to convince the most malic●ous, that it hath a retentive faculty, capable of no less then forty several Authors names at least: that whilst the uncivilised Popish Priests will not vouchsafe, to requ●●e you with Ink and paper; nay, that whilst you have for two whole years and more, been tortured with amb●tious longings, to be found worthy of an answer; how comes it to pass I say, that I poor home-bred Country-man, and none but I, can be found tender hearted enough to reward your expectation?  
The truth on't is I inherit my Mothers Compassionate care for all that are in a longing condition; and would willingly part with a piece of my heel to do them good: Besides, I have a tenderness for those poor deluded Females, who( though thirsting after the way of salvation) reap nought from you, but an empty noise of abused Scriptures, gross mistakes, forged Calumnies, and disdainful invectives, against that Sole Mother-Church, which taught Protestants all they know of Christianity. What a lie is there quoth M. S.? Well, I will be judged by Luther himself, Epist: ad duos parochos,& in ca: 1. Galat: Tom. 5. Fol. 293.& in 16. Johan. to 4 Germ: Fol. 227. Whittak, Cant: 2, q. 5. c. 14. Dove of Recusancy, p. 13. and others; all which vote for me in this point. For it is certain, that at the time of your separation from the Church of Rome, there was not one Society of Christians in the world, to whose profession of faith you would subscribe, with whose worship you would join, and by whose laws you would be governed; as Doctor Stillingfleet acknowledgeth after many others pag. 331. and 332. of his Rational Account: Then there's a general st●p for your ford, if you mind it bat.  
Again, I believe you and I are about an equal p●tch of strength. And therefore I have little; my Church less reason to fear your attempts: For I h●v● seen your Book, and you know, ex ungue leonem; and find large batteries so needless; that I doubt not with one little pibble to do your Goliahs's work, and if I prove so merciful, to spare many impertinent particulars; it is because I have learned that the loss of the head alone destroyed that whole Monster; and that many victories have been got, without killing every single enemy in the field.  
But before we come to closer engagement, let us v●ew the shape and posture, of this daring enemy; and first observe his monstrous Method and misapplication.  
This Text taken from the 18th. Revel. 23.24. foretells the Ruin of Babylon, and the causes thereof: which text( if you will take the Ministers word, in his 10 page.) is a prophesy of the Final Destruction of Rome, with the causes thereof; which causes of Romes destruction he in his page. 12. promiseth to insist upon: yet before he ends the same 12th. page., he quits his purposed intent, and Commission of his text; and sixeth himself, to a clear contrary undertaking: telling you, he will give you an account of those ways and Methods, which Rome &c. have used to greaten themselves, and propagate their Doctrines which the very Title of his Book repeats again, as the main Scope of his discourse.  
Wonderful conversion! the man that had even now chosen a text, to foretell, preach, and prove Romes destruction; is suddenly become faint hearted, shrinks under his burden; nay even submits to preach in behalf of Rome, and to give the reasons of her greatness and prosperity! here are the causes of Babylons ruin saith the text: nay the causes of Romes greatness, saith the Minister; Preach Babylons destruction saith the text, nay Romes Advance saith M. S. What! both Advance and ruin out of the same text, and same mouth, concerning the same Church,( as he understands it?) but it is below the eminence of a guifted Divine, to stoop to his text and svit its meaning: nay rather, let the text( as the day to the Potter) know its duty, and bend to the Ministers design: when that is well ripened, it is an easy thing to find a text to fit it. This an overgrown perverseness, and the known original, of all our late English miseries: those that remember the buding& progress of our last wicked Rebellion, can attest, that hinc illae lacrymae! and M. S. in a deliberate design against Popery, must not be Unmodish; this made him so victorious over his text, as( having once name it in the beginning) to put it upon the rack of attendance, without calling for it, or casting one eye towards it again, all the while of his two Sermons: nay to make it do, a quiter contrary errand( to what he confesseth( in his tenth page.) God sent it upon:) to wit: to prophesy the Greatness and Advance in stead of the Destruction of Rome. It is thus, the Almighty Providence( that Rules the hearts of Kings) can convert the designed poisons into nourishment; and curse● into blessings: and force testimonies of his Churches never fading splendour; from the tongues of her most professed enemies.  
But what natural reason can be given why M. S. having at first so briskly shaked hands with his text, and conspired the Roman Churches destruction; should so suddenly relent; and in spite of his text, become her servant; to proclaim and prove her growth and prosperity?  
The reason is at hand; to prove the ruin of the Roman Church, is a hard Herculean labour:  
For first, he could but guess● that the text meant her,( for it names her ●ot) and farre-fetched Inferrences grounded on mans imagination he knew well, prove nothing Besides, he k●ew she had flourished this 1600 an● odd years, non o●stant St J●hns prophecy; and that is was she alone that converted all N●tions since the Apostles times, as we shall instance anon) and that the Promises of greatness, glory, and continnuance, either belonged to her; or were vain and delusive, for want of perfo●mance and execution.  
These and the like reflections( very like) prevailed with M. S. both for truths sake, and his own ease; to use his Ministerial ●rt; to dril his text out of his natural rigid shape, into a more tractable humour and aspect; to put off that menaci●g v●sage of ruin and Destruction, and to comform to the Ministers very preposterous design, and more odious manner of discoursing, The causes of the Roman Churches Greatness and Advance.  
How now Sir: are Avarice, and Luxery, Damnable Doctrines, and bloody Cruelty, the ways and Methods to advance, increase, and perpetuate a Church? Then Ring the Bells backward! how near this borders upon atheism, let all Sober Christians judge: is not this to pled with the pharisees, in principe daemoniorum daemonia ejicis: Mark 3.? is not this to make Christs inheritance, Subject to the Devils tyranny; and the gates of hell more prevalent then Christs promises? How! idolatry born up, and reigning in the holy place, not for 100 or 200 years onely, ●ut for 1200 and odd yeares( for of that standing they grant Popery is) by the means of Avarice, Luxury, Damnable Doctrines, and bloody Cruelties? Surely M. S.( like Benardinus Ochinus, David George,) is either fallen out with Christ, for deluding us; or rejects the belief of Gods Providence.  
Well, but if Popery be antichristianism( as you hint in your page. 97) and those the suitable means of advancing it; then point us out, where any Church appeared in the world, until Luthers time,( which was about seven score yeares since) holding the same tenants, and Doctrines, with Protestants: but if the world saw noe other Visible Church but the Roman, of 1600 and odd yeares continuance, then name me any Heresy since Christs time, any thing near so grown, and lasting, by all the means, that the Devils malice and mans impiety could invent: which if all the Protestants in the world cannot instance; then let M. S. give God his due, and say with all good catholics; that that Sole Roman Church, so visible, so extended, and of so long continuance; was the Spouse of Christ, the ground and Pillar of truth. 1 Tim: 3. v. 14.15. To which every faithful Christi n ought to add; that it was her foundation on Christ; the Authority of his Commission; the suitable pe●form nce of his promises; the Charmeing Sanctity f her Doctrine; her laborious activity in Converting Nations; the Sacred treasures of her dreadful Sacraments; and holy Communion; her numerous and convincing Miracles( to omit many others) that subdued Princes and Nations, to be her obedient Nurselings; and to contribute to her support, and perpetual Success and Prosperity.  
The Church that stands, and holds up her head, all trials, times, and weathers Frustra obl●●rantibus haereticis as St. Austin saith) for my money. For I am a Gamalielist( Acts 5.39.) and am taught by by Christ himself, Mat. 15.13. to believe, that the Devil and M. S. with all his new invented abominable ways and Methods, to improve and advance a Church; can no more preserve her from ruin, then Nestorianisme, donatism, ard all those other short-lived evacuated Sects; unless the Foundation ston be laid by God.  
But the Minister mistook in his Application,( as we shall see.) For was ●here ever pretended Church or Sect in the world, since Christs time▪ that did so diligently embrace, and so precisely execute, M. S. his three Godly ways of increasing and advancing a Church; as the Protestant Church hath done, within this single age she hath had the happiness to see the world; is his concluding Prayer against those that turn Religion into Rebellion: and Faith into Faction, so applicable to any people that ever pretended Religion?  
As to the first way; was not Avarice and Luxury her foundation ston? did she not usurp the Churches dowry, to give herself a being? hath she not robbed the Church of those supports since; and perverted them into secular,( if not profane) uses? is not that part of Church-livings, which the Roman Church bestowed in public Charityes and Hospitalities;( by the virtue of this precious Reformation) wholly swall wed up, in maintaining and advancing the Spawn of the Gospel? Nay, are not those aweful and Sacred means of correcting 'vice, and preserving Church Discipline( her Censures) bec●●e the most Sordid materials of Publ●ck trading; and a most authentically approved Method of raising Familyes, and improving mens temporal estates; in stead of their Spiritual health? and( to omit a whole list of this nature) hath not experience made it very probable, that it is the overpowering Avarice of benefice, is the sole reason( for any thing appears) that whilst some of the ablest Ministers and the Crowd of the laity desert her, yet the bulk of that Function become so closely glued, and seemingly conformable to the English Church?  
Now as concerning his second way of Advancing a Church ( Damnable Doctrines) it were a very easy task( and all records both Ancient and Modern would Conspire with me) to evidence that those also, are the peculiar attributes of the Reformed Church. For what Doctrines can be more Damnable, then those that stand particularly condemned, both in the first and latter ages of Gods Church? For what is Protestancy, but the gleanings of old heresies; rallied again, into a new attempt, against the Spouse of Christ.  
For to inform ourselves, of the particulars of this truth; it is Protestancy that denys free-will a Heresy condemned in the Miniches 1300 yeares ago, and in Wykliff renewed; and condemned again by the council of Constance.  
It is Protestancy that holds faith alone sufficient to salvation; a heresy condemned by the Apostles themselves, as St. Augustine witnesseth libro de fide& operibus. c. 10. Who informs us, that that same error was condemned in Eunomius.  
Its Protestancy denies that Priests have power to forgive sins, which St Ambrose duobus lib de poenit: and St. Austin in Haeresi Catharorum, acquaint us to have been the Novatian heresy.  
Its Protestancy denies Invocation of Saints: any honour to be due to their Tombs and relics: which Heresy was condemned in Vigilantius, as St Hierom his Antagonist witnesseth: and before that in the Manicheans, as appeareth in the council of Gangres.  
Its Protestancy that with Aerius, denies Prayers for the Dead, though for that reason Epiphanius, and St. Austin reckon him in the Catalogue of heretics.  
Its Protestancy that with Julian the Apostate, forbids the holy use of Immages; whom Sozomen lib. 5. c. 20. and Socrates lib. 3. c. 3. relate to have been guilty of that error; which also was condemned in the seventh general council.  
Its Protestancy that revives that Heresy of Wykliff and hus, which denied the Popes Supremacy; and was condemned in the council of Constance.  
Its Protestancy restored that old Heresy against the Real-presence; which Theodoretus in his Dialogue speaks of; and was afterwards Condemned in Berengarius, and listed amongst Wykliffs heresies in the Counsel of Constance.  
It is Protestancy that rejects the holy Sacrifice of mass; as the Bogomites( Greek heretics mentioned by Euchimius 2 parte suce panopliae titulo 23 to have been in the time of Pope Alexander 3d.) and Wykliff condemned in Constance, had taught them: It is Protestancy, which for the same re●son joins with Donatus to destroy Altars; though condemned by St. Austin lib. 2 Contra Petilianum.  
It is this Darling Reformation, which learned of the Donatists, to justify their Schism: by that Heretical affirmative: that the Church of God had perished all the world over, but where the Donatists lived: for which St. Austin severely condemns them, Conscione. 2 in Psal: 5.& in Psal: 18& Epist. 16 ad Donatistas.  
And lastly for brevitiess sake: to epitomise Protestancy, into one comprehensive notion of its Malignity: those two Doctrines, the first, that all Christians are free from the obligation of the Moral Law; the second, that Gods Commandments are impossible to be kept, by one assisted with the grace of God, the former being the Heresy of Capronimus condemned by Epiphanius haeresi 27. and St. Augustine haeresi 7. The latter being the heresy of the Plotemaians and Manichees condemned by Epiphanius haeresi 33. and both of them revived, by those first Parents of the Reformation; Luther Tom. 4. in Epist ad Galat:& ca. 12. ad Galat: Fol. 46.& Fol. 42. and 49.& cap. 4. ad Galat: Fol. 144. Calvin. 4. Instit. c. 10. n. 5.& lib. 3. c. 19. n. 2& 4. these two doctrines( I say)( obvious enough in every Protestant Catechism and Preachers mouth) give us a full representative of her Corruption; make her advocatrice to all 'vice and looseness of life: these Doctrines alone evacuate our Baptismal Promises; dishearten the loyallest endeavours to perform them; force a truce between the Preachers mouth and sin; and rob men of that holy fear, which the Apostle forearms them with, against those fatal baits of damnation. In all which( quiter contrary to that injustice which makes up his whole Book against Popery) We Charge the Protestant Church, with her professed Doctrines; not with the Private errors, or failings of her Ministers, or single members.  
Now M. S. his third preposterous means of advancing a Church ( Bloody Cruelty) is so inseparably connectected, with the first rise and growth of the Reformed Church; that to bestow that character upon any other Church, were wholly to destroy the knowledge of things past; by distrusting what our own Fathers( who came into the world with Protestancy) had seen with their own eyes; and have taught us with their own mouths.  
What they saw was too lately; and of too horrid an aspect, to be so soon forgotten? they saw your first Missioners coming not like lambs but Roaring lions; not adorned with the Godly simplicity of Christ and his Apostles, but( as Erasmus ad fratres inferioris Germaniae tells us) like Lusty Swash Bucklers, and Sword-men of the Gospel; glorying in nothing so much, as to be thought the accomplshers of that prophesy ( Mich: 7.6. Mat: 10.35.) which sets Son against Father, Daughter against Mother: We may add Subjects against Princes, People against their Pastours; even to involve all Christian Nations in Bloodshed and Rebellion.  
Europe hath woefully learned the sad effects of their missionary Spirit; and for almost a whole age, groaned under the reforming severity: ask England, Scotland, France, Denmark, Sweedland, germany, Holland &c. if their wounds be yet healed, their tears wiped away, or the Clamours of their Orphans stilled? red all Histories of the Last age, if your heart be sorrow-proofe against the view of such horrid disorders; or let jerusalem and Babel inform you, in the name of them all) what conspiracies against their own lawful Kings and Princes, what slaughter of their fellow Subjects; what monstrous Confusion in Church and State; what barbarous and amazing cruelties! what inhuman Treacherys! what insolent contempt of all laws and superiors! infine what Atheistical practices of all sorts, have been( not barely taught) but really acted, and publicly justified, by the Reformers of the last age.  
The fury of that Spirit was not stinted to foreign Nations alone; but in virtue of the new Gospel pursued us to our own climb:( and if you will believe King James) armed its most Zealous professors to persecute and seek his life before he was born. Nor yet stopped there; But our own eyes have seen( and may all Loyal hearts for ever bemoan the loss; and detest that matchless Cruelty) our own peerless sovereign, the best of Princes, made a Sacrifice to their Unsatiable and ever Reforming designs! a Reflection capable to grind our hearts, and bath us in tears! nay even for ever to benumb our hands, and fetter our hearts, from contributing the least act, or consent, to the most plausible pretences of GOSPEL-REBELLION.  
Infine, so fatal a quest, and so fruitful in had Consequences hath Protestancy been; during this short Reign it hath had in the world: that we may justly conclude, that all the precedent ages since Christ, represented under the severest trials, of the whole list of the Churches most Malignant enemies; cannot equal this last single age; in ambitious violence of Spirit; the advance of wickedness, and Cruelty of performance.  
How far wide shot M. S. then; that though he knew these abominable quallityes to be the presages of Antichr sts approach; yet could so friendlily over look that horrid face of the whore; to Clap the Condemnation of his text, upon the back of Popery? O Sir, William lily( if well remembered) might have prevented this gross mistake; by telling you, qui alterum incusat probri, ipsum se intueri oportet. Your whole book contains no accusation, that is either the Doctrine or practise of the Roman Church; but only the peculiar errors, or Crimes of some of her Subjects: Yet must the Church be branded with Avarice, Damnable Doctrines, and Cruelty. But though the very bottom and Principles of Protestancy suit that dreadful Charge;( as we have partly seen, and shall do more anon) she must have noe relation, unto the text Babylon, or Antichrist; but must pass for a very pure and innocent Church; and her members in your page. 12 for the Saints and Servants of God: O wilful partiality!  
But we must ascribe the mistake to M. S. his excessive Charity; that whilst that pair royal of notorious Crimes called his Pastoral care homeward; he would nevertheless wave those domestic needs: to befriend the Church of Rome, with this timely precaution.  
Noe less absurd was his mistake, to thi●k Avarice and Luxury, Damnable Doctrines, and Bloody Cruelty, fit means to Advance a Church: as he doth page. 11 and 12: for though all those have inseparably attended the Protestant Church; ever since her first appe●ra●ce( as I ha●e instenced above) yet is she now grown so fined and refined, s●e degenerated from herself, and Primitive truths; so extremely drawn out, and small spun; into divisions and subdivisions; that if sage Mr. Hookers( that solid Protestants Calculation fail not,) the thread of her reign is in danger to snap: and St. Pauls Prayer for the true Church like to take place: Hooker Ecclesiast: Polit: lib. 5. sect. 79. in fine: Rom: the last: v. 20.  
Thus you see, how properly our text points out Protestancy; notwithstanding M. S. his violent endeavours to make it fight his cause: especially seeing, that( non-obstant all those horrid Crimes, and Curses he would fix upon her) the Roman Church locks still fresh on it, and joggs on, at the same sober rate she did 1200. yeares ago.  
A second feat of M. S. his ingenuity worth our observation is, that bald, illogical Contrivance of his discourse! The ways and Methods, whereby the Pope and his Agents have endeavoured to propagate their Doctrines, cries M. S. in his Title-page: here is his chief design, which he repeats twice or thrice in his 12 and 13 pages. Which be those ways and means quoth I Sir? First Avarice and Luxury; Secondly their Heretical and Damnable Doctrines: Thirdly their Bloody Cruelty, answers he pag. 10. 11. 12. where he cuts himself out a triangular discourse, intended to prove those three to be the ways and means, by which the Pope and his Agents advance and propagate their Doctrines.  
Is it possible Sir? are Popish Doctrines both the end, and medium to themselves? can the same thing be, both the means propogateing, and the thing propagated? indeed, if Popish Doctrines were living Creatures, or fourfooted beasts; they might move and advance themselves; but even in that case too, the rest of one foot would be the motion of another( as Aristotle saith) for the world knows the truth of that maxim, ( quicquid movetur, movetur ab alio) as well as the beggar knows his dish.  
Nor to evade the absurdity, can you say, that when you put Damnable Doctrines as the medium or way to propagate, &c. that then you mean of Damnable Practices( which are called Doctrines, because taught in the Roman Church) for you mean of such heretical Damnable Doctrines or Principles, as in your pag. 41. you call Articles of her Faith: and such as you Contradistinguish from Practices, in your pag. 11. 12. and 125. Besides the Doctrine of Miracles( which you instance as one of those ways and means of advancing Popish Doctrines) is a mere sp●culative Doctrine: but enough of this poin●: I will le●ve you to your leisure, e ther ●o digest your discourse better; or unwind yourself, ou● of this palpable Confusion.  
A third General reflection upon M S. his Book, flows from the consideration of the forme●; and transports us with ammazement, and puts us in suspense; whether we should admire his Confidence, or p●●ty his gross mistake. The matter is this: First( in the second page. of his epistle to the Reader) he tells us, he hath attempted a true representation, of that which they call the catholic Religion: and pag. 3●. and 36. pretends to tax the Roman Church, with her Unanimously received Doctrines: by the strength of which persuasion, in his 5 page. he call the Gunpowder Plot A catholic villainy. Secondly, in the first pag. of his Epistle to the Reader he saith, their Doctrines( meaning of the Roman Church) are contradictory to those of the Gospel: and in 11. pag. calls them Heretical and Damnable Doctrines: and pag 12 Damnable Principles; and abominable Practices. Then( bog swollen with the Darling Conceit of his own performance) he concludes his Book( with as great a confidence, and as pressing urgency, as though it had cost him a whole argument to prove it) with the assurance that the Roman Church is darkness, falsehood, Antichrist; her Principles Damnable and her Practices Cruel. p. 124 125.  
O the wit of Man! M. S. for an Artist! it is he that hath found out the great secret, of making brick without straw; of reaping without sowing; and building without a foundation. Whereas you may red his whole Book, and not find him treating of any one Doctrine of the catholic Roman Church, excepting that of Miracles; nor offering any single Argument, to prove, that these wicked practices( he taxeth her with) are the Practices, or can be inferred from the Doctrine or Principles; or ever obtained the approbation, of the Roman Church.  
I say he brings noe Argument to prove it, because to allege( as he doth p. 33.) that Salmeron, Molina, Suares, Lessius, and the rest of the pack say he cannot be held a catholic, who denies the Popes Power, to depose Kings; is no argument, to one that understands the grounds of catholic Religion: Why? First, because they are but particular men that assert it? and the 21th. Article of the English Church will oblige us to distrust, an incomparably more numerous, and Competent Authority, Secondly, Because nothing is more ordinary in school Debates, then to threaten their adversaries, with indirect opposition to catholic Doctrine or councils. Thirdly, Because the greatest number of catholic Writers; and the very body of those, who never published their thoughts otherwise then by Preaching and Convers●tion, are of a Contrary Judgement: as every catholic Competenly experienced in the Church can attest. Fourthly, Because when these versemen, and twenty more( instead of every single Author of ours or yours alleged by M. S. to attest those several accusations he would level against the Church) declare that the Doctrine and practise of the Roman Church( as concerning Mass Sacraments, or any thing else) are the same as were taught by Christ and his Apostles; Protestants give them no credit. How can they then, without extreme partiality; admit one or two of them, as competent witnesses against the Church;  
Those adversaries m●sse the Cushion then, who take their Measures of the Churches Doctrine, and practices, from the writings of particular men: this mistaken Method may wyden, but can never end differences: which if Corrected, I doubt not, would lessen both the Volumes, and passion, of Protestants against that Roman Church, which few of their Writers seem ever to have directly beholded the true visage of God Almighty hath provided his people of a more assured Rule and solid Standard of Religion, ( TRADITION) beyond which, the subtlest inferences and most laborious products of single mens understandings( how Wise or Learned soever) have in all Ages been subject to this Primitive pattern, the Churches just weight and measure.  
He is a Stranger to the world, that knows not, that those bold Conclusions as numerous as various in things of greatest difficulty, and most dangerous consequence, are but the idle results. of that emulous employment of schools; where infinite multitudes of aspiring professors abounding with wit and leisure; more Covetous of famed, then real discoveries of truth; more ambitious to be thought profound divers; then solicitous to become safe Directors; rack their brains, and shorten their dayes, to fill their volumes with a mass of such nicetyes, as commonly they neither dare believe themselves; nor recommend to the practise of their dearest friends: and conclude their whole design, in presenting the world, with a brood of such subtle essays; as may either pusle the understandings; or stand or fall by the Test, and Censure, of their( infinitely more numerous) both present and future Apponents and Competitors.  
But now to return to our work; what if Mariana, Suares, Sanctarellus, Bellarmin, and the rest, could not bridle the fertility of their brains; from transporting them into this Catalogue of Theological-VIRTUOSI? nay, supposi g self-conceit, ●mbition, or interest, rid them more, then Piety or discretion; in the choice and man●gement of the●r Subject; will any indiffirent Person judge the Church guilty of that private transgression? or Construe their idle or sinful employment to import her deviated from, or so treacherous to neglect her Old TRADITION of LOYALTY, to those temporal Gods? no, no, let private and sinister aims stoop to Gods appointment, and the public Authority of his Spiritual and temporal Rulers; whilst both conspire, to chastise such incentives to 'vice and Rebellion; and wait that heavenly contrivance, and direction, which made the National Churches of France and Venice &c. the seasonable places, and instruments, of their Condemnation.  
Again, what if Interest, Passion, or misconstruction of those Authors, their purpose and design; or an overweening Conceit, that all their own Doctors writ was Gospel; hurried away a few credulous perusers to that abominable attempt; to practise what perhaps vanity alone had published, merely to be sifted and examined? what I say, if some few of this rank became detestable Conspirators in the Powder-Plot? what if the unhappy Instruments of the same Rebellious Confraternity, did welcome those damnable temptations, and diabolical instructions; which emboldened them to lay violent hands, and attempt the horrid murder of the Lords Anointed, in France and other where? is it just, that the whole Church or body of catholics should bear the brand of that infamous Cruelty? if the acting of a few English catholics fix the guilt upon the Roman Church; then that incomparably greater number, of Protestant conspirators in several kingdoms, And of their Divinely inspired Reformers Luther, Calvin, Knox, and the rest; renders the Protestant Church, much more accusable.  
On the contrary; did not the whole body of catholics in England( yea and the whole Church of France respectively) both in word, and writing, detest th●se Cursed undertakings, and consp●re with the Civil government, to punish the wretched actors; and ferret out and persecute all Accessaryes even with the most rigid revenge? in vain then do you tell us( if it were a real tru●h) what Pope promoted or approved the Powder-Plott; for catholic Religion doth not teach, that the Pope is the Church; but on the contrary, that the Popes Salvation depends as absolutely, on a strict belief, and practise, of the Churches first received Faith and Principles, as any other Mans: and if the Crimes of particulars were imputed to the whole, what Church Government, or even single Family in the world, would be found innocent?  
But having professedly undertaken Sir, the accusation of the catholic Church,( as you declare in your epistle to the Reader) and in your pag. 41 taxed her, with making Rebellion an Article of her Faith: you were indispensably obliged to acquaint us, in the pursuit and justification of that Charge; when, and where the Roman Church commissioned such conspirators; what lawful Counsels have taught, approved, or laid any Principles for those Damnable Doctrines, and practices you tax her with; what Tradition brought them down; what catechisms propose them; where her Pastors Preach them &c. For these are the known standards, and directoryes of the Roman Church; for none of all which, you have brought the least argument, through your whole book; to prove your bold assertions: nor is it( I th●nk) for you or any man to do it. so that, by the laws of Nations and Common sense; the Roman Church flourisheth with unpeachable innocency, for any thing you have said. For that maxim ( unus quisque praesumitur bonus donec probetur malus) is an obliging truth. But if from all these authentic magazines of the Churches truths, we are able to produce, quiter contrary Doctrines and Principles to those you Would fix upon her,( which) I doubt not to perform, will not all unbiased persons judge it, a notorious and groundless falsehood, to Conclude( as you do page. 125.) that the Doctrines of the Roman Church are Damnable, and her practices cruel?  
Let this then stand for a certain truth, that those Rebellious Doctrines against Kings; and Atheistical, and vice-encouraging inventions of wanton and interested Casuists; and the rest of that nature( packed up by M. S. into one inditement against the Roman Church) ar● the peculiar extravagancyes, of single men in the Church: but can with no justice, he called the Doctrines or Practices of the Church; unto which they are directly opposite,( as might be shown more at large) and which we shall give some glimpses of, in the p●ocesse of our discourse, the truth of which answer is sufficient to gag M. S. himself; hamstring all his seemeing arguments, and defeat the whole design of his book.  
These premises direct us, how to take a true mea- of a Churches Doctrine( whether catholic or Protestant;) not from the single Proposals, and Curious inries of a few speculative Schoolmen;( unconcerned in that serious and weighty task of a Pastoral Charge.) But from the grave dictamens of her councils, from the deliberately proposed catechisms, and public Preachings, of those who( by virtue of their real or pretended character, Function, and Mission,) pled an Authority from Gods appointment, to be the first Receivers, Preachers, and Propogatours of his truth; for their own, and his Peoples salvation, to the end of the world.  
A Doctrine thus authorised, qualified, and Conveyed by any Church; can never be disowned by that Church: and by this Rule and measure, we will direct our Examen of M. S. his book: and in the first place, inquire.  

Chapter. I.  
Whether the Doctrines, and Practices, of Rebellion, Treason, and Cruelty, be the Doctrines and Practices, of the catholic; or Protestant Church.  
THe Name of Kings hath been Sacred, and their sovereignty dreadful, with all true believers; ever since David that holy man of God was both inspired and enabled from above, to sit down with provoking injuryes; and to defy that alluring opportunity, which prompted him to take revenge upon the Lords anointed.  
The same Divine Spirit that taught him that Reverence for Majesty, commissioned the Apostles,( after their great Master) to revive and ratify that injunction, 1 Pet: 2. Rom: 10. and the Primitive Fathers( their Successors) to hand down that inviolable Statute, for the direction of all Christian Posterity. Aug. in Psal: 124.  
And this important truth the Roman Church hath most faithfully Conveyed; and doth as diligently Preach, and practise; though M. S. hath neither good will nor Spectacles to discern it.  
If what she teacheth in her councils, catechisms, Lytturgyes, Pulpits, &c. may be a sufficient evidence of her judgement, we shall want no proofs, to convince him of his blindness.  
If we consult her mind in the 4th. council of Toledo( which by the account of your own Authors, was a Popish council) you shall find these words. Whosoever of us, or of all the people throughout all Spain,( saith the council in her 47 Canon) shall go about by any means of Conspiracy or practise? to violate the oath of his fidelity, which he hath taken for the preservation of his Country; or of the Kings, life; or who shall attempt, to lay violent hands upon the King; or deprive him of his Kingly power; or that by tyrannical presumption, would usurp the sovereignty of of the Kingdom; let him be accursed in in the sight of God the Father, and his Angels; and let him be made, and declared a Stranger from the catholic Church, which he hath profaned by his perjury; and an Alien from the company of all Christian people; together with all the Complices of his inpiety; because, it behoveth all those that be guilty of the like offences, to be under the like punishment.  
The 5th. council of Toledo enjoins, that this act be repeated in every council of Spain.  
If we look into the 6th. council of Toledo, we shall find it no less Loyal and Zealous for the preservation of Kings.  
We do protest( saith that council) before God and all the Order of Angels, in the presence of the Prophets and Apostles, &c. And before all the catholic Church &c. That noe man shall go about to seek the destruction of the King; no man shall touch the life of the Prince; noe man shall deprive him of the Kingdom; no man by any tyrannical presumption shall usurp to self the sovereignty of the Kingdom: no man by any mach-nation, shall in his adversity associate to himself, any pack Conspirators against him: and that if any of us, shall be presumptuous, by rashness in any of these cases; let him be strike with the Anathema of God; and reputed as condemned in eternal judgement.  
If we descend to later times, where Popery flourished in its full Carrere; we may view the Counsel of Constance, condemning that very Doctrine which M. S. would father upon her; as followeth. The Condemned Doctrine is this: Every Tyrant may and ought to be lawfully and deservedly killed by any Subject; even by private machinations, or subtle Circumventions( non-obstant any oath or engagement made to him) &c. which error( saith the council) this holy council endeavouring to oppose, and utterly to abolish; declares and defines; that this( and all such like Doctrines) is anerrou against faith, and manners: which it reproves and condemns, as heretical, scandalous, and opening a gap to all deceits, fraudes, lies, treacheries, and perjuryes: and it furthermore declares; that whatsoever do obstinately maintain, or assert this pernicious Doctrine; are heretics; and to be punished as such, according to the caconical Decrees of the Church. council. Constantiense Sesh. 15. in fine.  
If I had not aversion from being too bulkish and tedious; I could bring the 10th. council of Toledo, and that of Aquisgrane under Ludovicus pus: as also the 5 and 6 Chap of Rh●mes to the same purpose.  
But the Authority of the council of Trent.( in its catechism appointed for public instruction) shall satisfy us, that the Roman Church is still of the same judgement. See it upon the fourth Commandement paragraph 7. where it reckons Kings, Princes, and magistrates, amongst those Parents we are tied to honour, by virtue of that precept: and paragraph 8. brings St. Peters and St. Pauls Authority, to strengthen the obligation of our obedience unto them; and our Reverence to that Dvine Authority, God hath placed in them; and this( saith the counsel) even when they are wicked Princes, ill willed, and h●rtful to us.  
This is a fundamental Doctrine of the Roman Church, to be seen in H●rtus pastorum: and the Declaration of Christian Doctrine, set forth by the English Clergy of tourney college; and all other catechisms of greater volume: a Doctrine in the mouth of every catholic pastor; and esteemed an indispensably necessary part of every Priests task, whom the Church Commissions, to nurse up her Children in their duty to God and man: and it was out of her mouth, that Arch-Papist and eminent Son of hers St. Bernard learned this resolute profession of his loyalty; when he tells us, If the whole world should Conspire against me, to make me attempt something, against the King; yet I would fear God, and would never presume to offend him, whom he hath appointed King over me; for I have not forgot where I red, that he that resists power, resists Gods Ordinance, Bern: Epist. 170.  
Now if after all this, there be some so blindly partial, that they will not believe the Roman Church teaching; at least let them believe her offering up her daily and most fervent Prayers, for the welfare of Kings, Princes, and magistrates. Which( with profound reverence be it we look into that volume of holy things) is to be seen, in her Lytturgy or mass-book; as also in her Breviary, and several other books of Pulick Devotion; and in the council of Trent itself Sess: 2. Decret de modo vivendi.  
And if infine, they will neither believe her condemning Rebels, teaching Loyalty, nor praying for the Kings, and other Rulers magistrates& their Prosperity and Salvation; at least let them believe her, showing her Faith by her works; and arming her Subjects( by her councils and Exhortations to be emulous in their Kings defence; and to oppose( even with loss of lives and Estates) the most Godly pretences of Rebellion or Innovation.  
He that will call to mind, what side catholics ranked themselves unto, in all those abominable Rebellions and insurrections( occasioned and promoted by ambitious Spirits, and new fangled Reformers) Luther and his fellowes in Germany: Calvin, Beza, and his in France: Knox and others in Scotland: and( to omit the rest) by those Incendaries, and Zealous projectours of the last fatal Warres in England. Must aclowledge his reason blinded with excessive prejudice, if he rest not persuaded that Loyalty and obedience to temporal princes, is the inseparable attribute of the Roman Church.  
And if some few obscure men of fortune( grown faithless to their King and Conscience) were found acting, contrary to what they had once professed; for all. that; I much thwart both nel Gwynes and M.S. his divinity; and assure you, that such were neither Papish-enough, nor worshipful enough, to become any competent instance for the contrary.  
Now to use M.S. his apology( for not bringing things he knew nought of) if it were not for fear that time should fail me,( for M. S. hath been in Momentary fear, of the day of judgement being at hand; ever since he took the Pope for Antichrist) I could make a little volume of such proofs of the Roman Churches Doctrine, concerning Reverence and obedience due to Gods anointed: but I persuade myself, these few arguments may sufficiently acquaint M. S. with the Roman Churches Loyalty; and his own injustice, in saying page. 41. That she makes Rebellion an Article of her Faith.  
Yet to leave him excuseless, we will review every substantial exception he brings. First then in his page. 33, he tells us of Popes and councils, holding the Popes power, to depose Kings: but the mischief was, they would not be at his beck, therefore he brings none.  
Well but he will sweat fort, but he will find Popish Divines( among all their thousands) that will venture to say so; and at length catcheth napping, Salmeron, Molina, Bellarmin, Suares, and Lessius,( all brethren of one stamp) affirming what he would have.  
But what is this( to ground an argument against the whole Church) to one that Considers first; that these are but Speculative discoursers, but no Pastors of the Church:( as we have declared in the beginning.) Secondly, That some hundreds of Divines in Print; and many thousands by word of mouth, do contradict them; and bear up the Churches Orthodox Doctrine, in spite of their singularity. See Covarruvias parte 2. p. 504. navarre. Cited by him: Bi●sfield de Injuria& damno dato. c. 7. p. 353. Alan in Respons: ad just: Angl: Fol: 326. These and infinite more affirm, That there is no certainty, of the Popes Authority in temporals. Besides Bellarmin himself( one of the most earnest abettors of the Popes power over Princes in temporals) is so far overawed with the Churches Doctrine; that he grants. lib: 5. c. 2. De Romano Pontifice. That we are to obey Princes for Conscience sake; that Princes are not the Popes Vicars; that it is in vain to imagine, that God hath given the Pope, a right over all the kingdoms in the world. And Chap. 3. That the keys of the Kingdom of Heaven are given to the Pope, but not those of the kingdom of the world: that it is noe true assertion, to say, the Pope hath both powers. That the Emperours have their Authority from Christ; which if the Pope could hinder the execution of, he were greater then Christ. Ca. 4. That the Pope( as Christs Vicar) hath no temporal Dominions: and ca. 6. That the Pope cannot Depose temporal Princes even for a just cause: and Salmeron tom. 4. p. 416. and 420. saith, the Pope hath no power to destruction. By which we may reflect briefly, that these men are so so far from thinking it an Article of faith, that the Pope hath power over Princes; that they cannot believe their own positions to be true.  
You reply in your page. 36. that these books of Suares, Lessius, &c. were approved of. Be it so; is it such a wonder, that books should obtain a Test from men of the same opinion, and design with those that set them forth? a strict observer will easily learn, that exotic Writers ordinarily perform the formality of that obedience; by addressing themselves, unto such known brothers of iniquity, as they are sure will bid them welcome: was not Chillingworths half Atheistical Book thus midwised into the world, by divers Divines? though very much against the Principles of the English Church; which nevertheless I suppose you have Charity enough to exempt from that imputation.  
In the approbation of books, new broached opinions, are not so great a let, as the indisposition of the Author to recant; if the Church( that supreme Judge) afterwards upon examination dislike them He that brings with his Book that good disposition, will easily obtain a passport for his labours. And did not all the Ancient Fathers vent their single thoughts with this proviso,( if Holy Church permit and approve) as we may learn from St. Austins Example, lib. 2. de baptis: Cont: Donatist. c. 3. and appears by their self condemnation, upon the least hint of that great Mothers dislike: it is by her final judgement( to be short) let me tell you, that all particular mens labours( though approved by single Doctors) must stand or fall, as I shall prove anon; when she hath passed her word for them, quarrel with them if you can.  
You object p. 37. that Pope Adrian extolled Basilius for murdering the Emperour Michael of Constantinople; that Parry was encouraged by Letters from his Holynes, to Murder Queen Elizabeth, which you give no Author for. In your page. 38. you tell us, how gregory the 4th. and Greg. the 7th. raised Rebellion: for which you city Morney( a man Convicted of infinite false Citations, by Cardinal Perron, in their Conference before the King and Court at Paris.) Also in your pag. 35. that the Pope commended Cardinal Perron, for justifying the Popes power to absolve Subj●cts from their allegiance: for which you fob us off with your bare word, in your pag. 39. that many Bishops traitorously owned the Duke of Lancaster: that the Arch-Bishop of Canterbury Preached against Richard the second;( which though true( in those doubtful titles) were nothing to our present dispute.) Item that Pope gregory the 13. encouraged the Irish to Rebel by his breve; that the Spanish invasion was promoted by the Pope; and our late Warres in England by the Court of Rome: For all which, we must either believe Stow, Cambden, and M. S. or build( as Protestants do) upon mere surmises. At this rate, how easy were it, for any Sect in the world to prove any wickedness, they had a mind to brand their adversaries with; if the accusers word backed out by two of his own party were sufficient? are not Bellarmin and Thyraeus as credible as Stow and Cambden, yet in his 8. Chap. he rejects all they say against the first Reformers, though they city good Authority for what they say: yet M. S. believes all these two Protestant Historians relate, without any proof at all; which is too great partiality; especially it being easy, to discover them guilty of many groundless affirmatives,( if it were in my way.  
Well, but supposing it true; that some Popes have commended, others practised this Doctrine against Kings; can that enable M. S. to affirm as he doth p. 41. that Rebellion is an Article of our Faith? it seems M. S. is a stranger to the true notion of faith, and the sense of the Roman Church: in point of allegiance due to Kings: and now I will add her sense of such Popes proceedings.  
Blackwell the Arch-Priest of England( in his examination taken by his Majesties appointment) Anne 1607. saith( after Godefridus Viterbiensis in Hen. 4.& Otho frigensis lib. 6. Hist. c. 35.) he doth not remember, that ever any Pope until gregory the 7th. did add to their Excommunication any clause of their Authority to depose Kings; or to absolve their Subjects from their allegiance; or to Command them to bear arms against them. and St. Thomas 2.2. q. 12 a 2. acknowledgeth, that the Church took it very ill; that Pope gregory dealt so with the Emperour: which occasioned that worthy Bishop Vincentius in his Speculum Historiale lib. 15. c. 84. to Check that fact of Pope Gregories: calling it a novelty,( if not an Heresy) that his Priests( who maketh the Hypocrite to reign for the sins of the people) should teach Subjects, that they owe no subjection to wicked Kings: and that( non-obstant their oath of fidelity) they are not bound in allegiance unto him; and that such as take part against the King are not perjured; or that they who perform obedience unto him, are to be held as excommunicated.  
No, no, M. S. the extravagant practices of particular Popes alter not the Churches faith; nor are any Rule, or warrant to her Subjects;( or even to other Popes) to be their imitators in this point of deposing,( or even consenting to the peoples deposing their Princes,) as you may learn from Joan: Parisiensis de potestate Regia& Papal: c. 15. ad 5. and Greg: Tholosanus lib. 26. De Repub: c. 5. n. 11. On the contrary, that famous Cardinal of Cambray Petrus de Allyaco, de Reformatione Rom: Ecclesiae( offered to the council of Constance) teacheth us, that the Pope is bound to require a council of Bishops, not only in difficulties of faith, but of any other thing, that toucheth the universal State of the Church; to which Archidiaconus. 15. Dist: c. Sicut. adds this reason; because it were too dangerous a thing, to commit our faith, to the judgement and placit of one man. Nor are any( saith Sylvester) obliged to obey the Popes Commands( even under pain of Excommunication) when those that are so commanded know his commands to be unjust; and have reason to think, that the Church may suffer disturbance, or scandal arise by obeying him: Sylvest: verbo obedientia, n. 5.  
All those Popes whom virtue confined to the Primitive Rule, have taught us Reverence and Loyalty to our temporal Gods, by their own example; and some of them have upon occasion committed their faithful thoughts to writing; for the instruction of posterity. Thus Pope Innocent the third,( being consulted in a temporal affair by a Subject of the King of France?) returns answer, that he should make his address to his King, who had no superior in temporal causes, Bellarm: de Rom: Pont: lib: 5. c. 3.  
Thus Pope gregory the great, though furnished( as himself saith) with all temporal power to have revenged the grievous oppressions, wherewith the Princes of Lumbardy afflicted the Church for thirty five yeares; yet was he overswayed by the fear of God( as he saith) to decline all violent defence, and to recurre to that Apostolical Refuge of prayers and tears, as the sole means of the Churches redress. Greg: Ep. 1. ad Sabianum Diacon:& lib. 11. Ep. 45. ad Phocam Imperat: Nor can it be rationally imagined, that the Roman Church ever claimed, or knew of any temporal sword; or Prince-deposing Authority; if we call to mind, how many Popes have undermined that pretence, by prepossessing the world with this fundamental maxim: vizt. That the Church of God hath no defence, but such as are Spiritual: Thus expressly Pope Nicolas Cap: inter haec 33. q. 2. Pope John 8. cap. porro. 16. q. 3. Pope Celest●ne the third cap. Cum ab homine; extravag: de Judciis: to omit others.  
Now if any of those Popes you name can be really proved, to have intermeddled with Crownes, promoted Rebellion against Princes, or connived at designed Treason;( Really proved I say) because I know a Multitude of exceptions, against your too Credulous assertions( taken upon trust from your Gospel-brethren) of such the Roman Church pronounceth, with Johannes de Parisiis, Johan: mayor: Jacob Almain: and Adam Blackwood, as they did of Pope zachary,( who consulted by the people& Clergy of France, did only consent to exalt Pepin to Childericks Crown) vizt. that it was not lawful, thus to encourage people to change sceptres; that this fact being singular ought to obtain no force of Law; and that we ought not so much to regard what is done, as what ought to be done: mayor lib. 4. Sent: Dist: 24. q. 3. apud Gersonem. Blackwood Apol: p. 201. 202.  
Thus Lewis the 12th. in a council at Tours, had the resolution of all the French Bishops; that he might Contemn the Popes unjust Censures; thus history of the civil Warres of France, from an: 1585. to 1591 printed an: 1591, thus did all the German Bishops approve of the Emperour Lodowick the 4th. his resisting the Popes unjust practices, as Nauclerus gener. 43. an. 1344. as Bilson confesseth in his difference between Christian Subjection, and unchristian Rebellion, part 3. pag. 215. 216.  
Thus did the Parliament of England in Richard the seconds, and Edward the thirds time, provide Acts against the Popes unjust Bulls and encroachments; and this in the most catholic times; and whilst they expressly owned his Supremacy in Sprirituals; calling him at that very time, their most Holy Father, high Bishop of the Holy Roman and Universal Church and themselves his devout Sons. See Statute an: 16. of Ricchard 2. an: dom. 1392. Holinshead volume. 2. p. 309. and 27 of Edward the 3.  
But to say the truth, the Popes are few that can be justly taxed with this overeach of due limits; nor are those Bulls& Breves you instance( p. 39. and other where,) always the Popes Missives; or ever known unto him: though boasted, and magnified by private Incendaryes, to promote their own designs. For Blackwel the Arch-Priest( well experienced in those crafts) declares upon his Conscience, in the 141. page. of his examination, that they are often surreptitiously procured; or by false information; as Pope Alexander the 3. saith, Ad Archiepiscopum Ravennatem. c. 5. extravag: de rescriptis. which the broils and mischiefs such pretended warrants have occasioned since; as also, the public execution of Mascarennas( the Popes Secretary) convicted of such forgery have confirmed by experience. Thus you see Sir the personal failings of some Popes( in the judgement of unbiased persons casts noe dirt in the Churches face, capable to render her doctrine less worth their embrace, or her communion less sacred.  
But you can not yet disbelieve, what your own eyes have red perhaps: Those schoole-divines formerly mentioned speak too loud and plain, that the doctrine of the Popes Prince deposeing and subject-dispensing power, is the Churches doctrine, and of faith.  
Believe them not M. S. for they do not believe themselves; as I have partly instanced above, by their selfe-contradictions; which also is very intelligable, if one reflect, how self-love and emulation have taught their tongues to fence every new product of their own, or their respective Bodies invention; with that awful character of faith;  
Predetermination is of faith saith the Thomist; Indifferency is of faith, quoth the Molinist; Immaculate conception of our Blessed Lady is of faith, saith the Latter; the contrary is of faith, quoth the former; to omit forty more opposite tenants and pretences, that every body may point out in their works; and all urged as of faith, by those Zealous, interested Idle wranglers.  
Why? Is it possible say I, that the very charm of a Dominicans or Jesuits habit, should ipso facto without any more ado, Convince them of the truth, of all that respective bodies espoused opinions? which if it be not intelligible; then let us say, its wilfulness and faction, not evidence and truth, that makes so sudden a change in their tenants; and that consequently they do not believe tho●e very conclusions, they would so fain endear to the world, under the name of faith and Church-Doctrine.  
Well, well; though the church allow them to dally with harmless toys( becoming men of little business) yet they must not do so with edged tools; their bold humour sometimes awakes her with provocation: thus, when insolent disputes and assertions were ripened to rebellious attempts, upon the Lords Anointed: The Church in the year 1626. thought it high time, to revive her Sacred power, to scourge such scandalous Children into their duty.  
This just Chastisement inflicted by the whole Church and State of France( as well as the Sorbonists) is both Godly and instructive; and may be worth our labour to impart it to the world in its full size.  
If any say they doubt, whether our times be not the latter ages of the world( as the Apostle saith) let him but consider them a little; and compairing them with former ages, he will easily discover that the enemy of mankind hath made his uttermost attempts, against both Ecclesiastical and Civil Government; by which we might bring them both to ruin. What have not those wicked insulters against Heaven acted both by Sword and pen, to destroy the Church of Christ? but their madness led them, to assault the Civil Government in another manner; for not being able to deny, that there was good cause that Temporal powers should bear the sword; they thought it best, to publish such abominable writings; as might teach treacherous ways of taking them out of the world. Such St. judas( in his caconical Epistle) points out to us, by the detestaable character of despisers of government, and blasphemers of Majesty. Yet if they confined their malice only to Contempt and reproachful discourses, it were more tolerable; but those ill principled Writers pretend a temporal power in the Church, to depose Kings at their pleasure; for every light or even ridiculous cause: and to substitute others to reign in their places; for a year, or a day, as they see cause: which thing the Theological faculty of Paris foreseing to be premeditated, and done for the Subversion of all Civil Government, and chiefly of the French monarchy, under our most Christian King Lewis.  
Resolved therefore to follow the footsteps of our Fore-fathers; and to signify our good will, and Loyalty towards our Sacred King, and his most Christian kingdom: as also to satisfy the desires of all good men: we have chosen the Book of anthony Sanctarell a Jesuit, treating of Heresy, schism, and apostasy, to be examined by some Chief Doctors) appointed for that purpose; in the general extraordinary congregation assembled the sixteenth of March last &c. Which said Doctors,( assembled again in the Hall of Sorbonne-Colledge upon the first day of April an. 1626. &c.) give us an account; that these following propositions are contained in the 30. and 31. Chapter of his Treatise of heresy: viz●. that the Pope can punish Kings and Princes with temporal penalties; and depose, and cast them out of their kingdoms for Heresy; and absolve their Subjects from obedience unto them; that the Church had always had that custom; and even for other causes; as for their faults, if it be expedient; as if Princes be negligent, insufficient, or unprofitable. Item, That the Pope hath Dominion and power, over all temporal, as well as Spiritual things; and that by Divine right: that it is of faith, that the Church, and her Chief Pastor hath power given them, to punish temporally Princes; that transgress Divine and human laws; especially, if their Crime be Heresy. Item That the Apostles were subject to Secular Princes de facto; but not de Jure; and that, as soon as his pontifical Majesty was Instituted, all Princes were made his Subjects.  
Now after the Reverend Dean had proposed the matter to their deliberate Considerations, and heard the mature judgements of all, and every single Doctor: the faculty disproved, and Condemned, the Doctrine contained in those propositions, abstracted from the aforesaid Chapters. as new, False, Erroneous, contrary to the word of God, occasioning an odium upon the Papal Dignity: a ground for Schism; derogating from the supreme Authority of Kings:( which depends upon God alone) obstructive to the Conversion of Infidel Princes, and heretics: disturbing the public Peace; destructive to kingdoms, States, Commonwealths; seducing Subjects from their subjection, and obedience; and exciting them to Factions, Rebellions, Seditions, and parricide of their Princes. Given in Sorbonne, the forementioned day and year, and ratified the 4th. of April 1626.  
To which Censure 14 of chief Jesuits in Paris subscribed; nay even the General of those Jesuits who teach these things to be of faith( and this in Rome) prohibited his Subjects, under heavy Censurs, to maintain such a temporal jurisdiction in the Pope; Sanctarellus his book was burnt by the Common hang-man: and all the Universities in France subscribed to this Censure.  
Which Condemnation this same faculty had also passed upon the like Doctrines, an. dom. 1413. and 1610. calling them Impious, Heretical, and Damnable; and the same were often forbid by the Parliament of France under severe penalties: particularly an: 1610. upon the occasion of Bellarmins Book: and an: 1614. by reason of Suares his Book: which maintained the like Damnable Doctrines. By all which is made manifest, the Roman Churches constant care, to prune proud Inventions; and suppress budding Noveltyes; and the most partial Considerer will be obliged to aclowledge, a vast difference, between her Doctrines, and single mens devices.  
But let us now relieve M. S. his impatience, and lend a disdainful eye with him, upon the Powder-Plot: that aniversary trial, of the Ministryes valour; when every keen bitten presbyter( armed with conquering visage, his Gospel trumpet and two edged sword) mounts the all confounding fortress of his Pulpit; whence in the choking abundance, of his whole years gathering of Zeal; he makes a furious discharge upon that Whore of Babylon( the Roman Church) and from the said dreadful tribunal, Arraignes, condemns, and most unmercyfully executes her, leaving her dead at his foot: incapable( in the judgement of his victorious self, and Credulous Auditors) ever to survive this dayes overthrow; but that the Lord( in his just vengeance) is pleased to restore her yearly to life again; to the end, that she may receive as many deaths, from those Champions of his word, as she hath committed whoredoms and abominations.  
But the Subject I confess, commands more seriousness and obliges me( besides the Roman Churches anathema for their damnation) to add the hearty wish of a rope for their exit, whom any imaginable motive or allurement can prevail with, to be instrumental in such horrid attempts, against their Prince and Rules; to whom by all the laws of God and man, they owe so indispensible Loyalty, respect, and obedience; as we have learned, from the Roman Churches most fundamental decrees and Doctrines above mentioned.  
It is true, some that adhered more closely to the name of catholic, then the observance of her instructions; were found guilty( as it seems) of violating her Commands; and gave themselves up to that interest, or delusion, which led them to a defiance of God and their Prince in that detestable undertaking.  
But as it was their unhappynes, to be overcome with that detestable temptation; so thousands more still( God knows slighting all those holy laws of God, his Church, and their own Conscience) are by the Devil and corrupt nature seduced, to the daily embrace of infinite other kinds of as damnable sins; and become the slaves of satan, and their own darling passions; even whilst that good Old Heavenly inspired Directrice makes herself hoarse with clamouring quasi a fancy Colubri f●ge peccatum; with intent to preserve her children, from that and all other iniquity. In justice then, clear the Roman Church, and tell those sons of perdition: perditio vestra ex vobis.  
O let us not deny our reason so far, as to entail that malignity upon Gods Church, and all succeeding Christianity; because Judas( the twelvth part of those Heavenly Founders) did conspire with the Jews, against their King and Saviour: Yet this( to omit many other Instances) is the scope and Method of M. S. his wise argument.  
But for truth and justice sake, let us consult the catholic body of those times in England, and by their own public Acts satisfy ourselves, that they had not the least thought or approbation of such Treacheries.  
In Queen Elizabeths dayes, we find the whole English Clergy( styled Apostolici ordinis, by the highest consistory of Rome) though by some( aspiring underlings of this age, most scornfully nic-named Seculars,) whose Pastoral Office( as I conceive) makes them the Laytyes proper representatives, in all public concerns of Spiritual duty; we find( I say) these, in their Book called Important Considerations, presented to the Queen, unanimously declaring, that they take God to witness, they abhor all such Cursed attempts; calling them traitors that sought her life; and profess from the bottom of their hearts, that they would disobey the Pope himself, if he should Command them to act, either publicly or privately against the Allegiance they owe to their Prince; as being neither warrantable by the laws of God nor Man: thus the catholic Bishops with their Clergy, declared to the Queen as Holinshead also relates, in his Chronicles of England ad ann: Elizab: 26. p. 1358. 1355. 1360. and ●arries fact was afterwards condemned by them accordingly; as the same Holinsh: relates volume: 3. p. 1385. and 1387.  
You have here a full map of the Clergyes soundness, and Loyalty, even in those dayes of trial, when all things were acted in extremes; when busy Spirits magnified pretended threats, from the highest Spiritual tribunal; and added domestic calumnies to batter them into disobedience, by the persecution of poverty and disgrace: as you may red in Watsons Quodlibets, penned from his own experience. Yet could not those ambitious Projectours invent Tyrannyes enough, to force them from their allegiance; nor enslave them to become Actors in those damnable enterprizes; which provoked Gods justice at last, to reward the Authors with untimely death. and eternal infamy.  
In the reaching and practise of this catholic Doctrine infine, the Clergy i● most constant,( the late Bishop offering his life in pledge for the Loyalty of all his Clergy) Loyalty hath always been their inseparable dowry: nor will it blemish that virtue in them with wise men if some few seeming members thereof, who unhapily become nourcelings to that malignant breast, which( though sometimes purged by the Church and S●rbonists as above, proves very relapsing to wonted Corruptions) moulds them of a constitution, which if put to trial, may probably evidence their Loyalty to their Prince or superficial, as their obedience hath been experienced counterfeit to the body of clergy, and Church-government, they feignedly pretend to. For as the Learned Author of the Defence of catholics persecuted in England, saith most truly, i● his 5. Chap: p. 78. They which cannot endure Spiritual Duty, are in most danger of lapse into temporal disobedience; having rejected Spiritual Power, which keeps them in awe and duty to temporal.  
Now what good influence, these catholic Principles and Practices of the Clergy had upon the laity; we may easily guess by their own Declaration made to King James;( not being able at present to procure the whole Copy) we will content ourselves with that parcel, which M. S. sets down in his 42 page.; whereby they protest, The catholic Subiects cannot be treacherous, disloyal, or undutyful to his Highness; but that they will be in every Service and distress occuring, Val●iant, resolute and most faithful.  
And how constant they were, in this dutiful Resolution, their petition presented to the King and Parliament, immediately before the last unhappy. Warres, in the name of all that Religion in England, will plainly inform us; which is as followeth.  
The catholics of England do aclowledge& profess, King Charles now reigning, to be their true and Lawful King, supreme Lord, and rightful sovereign of this Realm; and of all other His plaintiffs Dominions: and therefore they aclowledge themselves, to be obliged under pain of sin, to obey his Majesty in all Civil& Temporal affairs; as much as any ●t●er of his plaintiffs Subjects: and as the laws and Rules of Government in this Kingdom do require at their hands: and that notwithstanding any Power, or pretension, of the Pope or See of Rome: or any Sentence or determination of what kind or quaility soever, given, or to be given by the Pope his predecessors or successors; or by any authority Spiritual or Temporal, proceeding or derived from him, or his See against their said King and Country) they will still aclowledge, and perform( to the uttermost of their abilities) their faithful Loyalty and true Allegiance, to their said King and Country: and they do openly disclaim and renounce all foreign Power( be it either Papal or Princely, Spiritual or temporal) in as much as it may seem able, or shall pretend to free discharge, or absolve them from this Obligation: or shall any way give them leave or licence, to raise tumults, bear arms, to offer any violence, to his Majesti●s Royal Person; to the High Court of Parliament, to the State or Government: being all of them ready, not only to discover and make known unto his Majesty and to the High Court of Parliament, all the Treasons and conspiracies made against him, or it, which shall come to their hearing: but also to lose their lives, in the defence of their King and Country; and to resist with their best endeavours, all conspiracies& attempts made against their said King or Country: be they framed or sent, under what pretence, or patronised by what foreign Authority soever. And further they profess that all absolute Princes and supreme Governours( of what Religion soever they be) are Gods Lieutenants upon earth, and that obedience is due unto them, according to the laws of each Common wealth respectively, in Civil and temporal affairs: and therefore they do here protest against all Doctrine and Authority, to the contrary. And they do hold it impious, and against the word of God, to maintain, that any private Subject may kill and murder the anointed of God his Prince; though of a different belief and Religion from his: and they abhor, and detest the practise thereof; as damnable, and wicked. And lastly, they offer themselves most willingly, to accept and embrace the late protestation of union, made by the High Court of Parliament( excepting, only, the clause of Religion professing that they cannot without sin, infringe or violate any Contract, or break their words and promises, made or given to any man, though of a different faith and belief, from the Church of Rome. All which they do freely, and sincerely aclowledge, and protest, as in the presence of God; without any equivocation, or mental reservation whatsoever.  
Now either this continued descent of protested Loyalty is real, and unfeigned, or the English catholics are become the worst of Hypocrites; and most abominable dissemblers. That monstrous injustice which thus censured their intentions, was less condemnable, whilst they had offered nought to confute that uncharitable jealousy, besides a bare declaration of their Allegiance: But their implacable Adversaries are now obliged to stoop to a self conviction; when they reflect, how many thousands of catholics have in the last unhappy Warres executed that engagement, and sealed it with the last drop of th●ir dearest blood.  
This is that which most exposed themselves unto in time of trial; and that which the rest were ready to have done, to the utmost of their power; in defence of their Kings Right and Person, against all Rebellious insolencyes. It is Popish Loyalty then, not Popish Plot, or Conspiracy, is that bodies proper Epithet: the wicked undertakeings of a few of that Religion, does noe more entitle the catholic body to that Infamy; then Poltrots Murdering the Duke of Guise; or Huberts burning of London; or Beza's open Rebellion against his Lawful King in France; or Knox his Conspiracy against the Queen Regent, &c. do entail that brand upon Protestant Religion: a truth King James was so well satisfied of, that his Royal mouth becometh our Compurgator against that injust imputation; when in his Declaration concerning that Plot, he saith; That the Generality of his catholic Subjects did abhor such a detestable Conspiracy noe less then himself. Let the Minister then learn that justice of his Majesty, not to throw his calumnies at Random, at the innocent body, as well as guilty particulars; least his envious Partiality be made a President to Atheistical Spirits, to style Judas his fact, an Apostolical Conspiracy.  
But why a Popish Plot? were not all the engines of policy most diligently employed to discover the depth of that detestable attempt, Baker pag. 595. and 565. and could all their wisdom find, above thirteen Laymen and four Jesuits( by their own account) of all that were either Actors therein, or privy to the same? as you may red in Speed,( in King James his Reign) and Baker. p. 593. and their Printed Confessions. Not one Nobleman, not one of of all the peers, nor any other of the catholic Gentry, either knowing or approving of that wicked Conspiracy; which persuasion is built upon this just ground,( amongst others) vit. That those had not tenderness enough, to leave any other undiscovered; whose Conscience compelled them, to expose their own Confessors to their deserved penalty: Besides, that Speed pag: 916. acknowledgeth, that the catholic Lords were to have undergone the same barbarous fate with the rest: to which we may add, that Osborn in his Mem: of K. J. p. 36. tells us, that th●s Plot was the Treasurers device.  
Now it some Masses or Prayers were offered for the good success of the catholic design; what guilt can there imply, when the catholic body knew of no bad design,( as is already proved) and fixed all their hopes, only upon that good one, they then laboured at Court; xizt. To obtain his Majesties gracious release from these afflictions they had long groaned under. But let M. S. remember, that this assertion is the sole fruit of his own fancy; and ready to sink( with many more of his conjectures) for want of proof and Authority.  
Infine, If there be still some Protestants of so unreasonable a prejudice against the Roman Church; as to conceit, that she entertains a lurking sense, in favour of such Treasons, non-obstant her most Loyal Doctrines and Declarations: let such persuade themselves, that if there be any of her Members possibly to be wrought to future Treacheries, by the Charms of profit, ambition, blind Zeal, or otherwise,( which she prays and hopes will never happen:) That these very men( when racked with the sear of instant damnation prompted them from such Principles as she handled their hearts with) will then unfeignedly declare( as salisbury, Dunne, and Jones did, in the like guilt and extremity,) That they repent nothing more, then that they should ever be so unhappily drawn, to practise disloyalty against the dictates of the Church, and their own Conscience: as Holinshead relates, Chron: Vol. 3. p. 1574.  
M. S. goes on nevertheless, and tell us pag. 37. That they encouraged friar Clement, to Murder Henry 3. Who encouraged him Sir, the Roman Church? not such a word; which though it was your theme to prove, you very wisely left under the indeterminate notion of they: for it is plain, by what I have already said, that the Roman Church abhors, and punisheth such, individual Traytors, as severely as any Protestant can wish.  
But with what face could M. S. object, the treasonable obscure attempts of private men, if he had considered, that England hath seen whole armies of Protestants, insolent enough to assault their King and his attendants; and that in open field; where every stroke they gave, might have spilled Royal blood,( for any thing they knew of an infallible distinction) and this not by the inconsiderate impulse of hasty passion, but by the deliberate Decrees of their public Consults; which encouraged those multitudes, to repeat those rebellious attempts, until that custom had hardened them, to become shameless professors of of that monstrous, impiety, which made them consenting spectators, to that abominable Stroke, which robbed England( and the whole world) of the best Prince then Reigning: in so much that if the malignant votes of by-standers had been transformed into action; England bad seen almost as many King-Murderers in one day, as armed assistants! and those, as professed enemies to Popery, as they were to the Royal Sufferer.  
Well, But a Roman Priest saith the Minister p. 39 after Du Moulin) is known, who( when he saw that Stroke given) rejoiced and said, now our greatest enemy is gone: in the next page., That a Protestant Gentleman heard the gravest of a Company of Jesuited persons at rouen ( after great joy for the news of the Kings death) to say, that they had before threatened as much to the King, if he would not perform his promise( to re-establish the catholic Religion) which he having waved, they had now performed. Item, He offers to justify for truth, that a number of Jesuits were sent the year before the Kings death, to consult the Pope, and Sorbonists, if it were lawful to secure the catholic Cause in England, by making away the King? which was answered affirmatively.  
pitiful Jesuits! your wonted wisdom is turned into dotage, your subtle Contrivances into downright stupidity; the Protestants have outlived your prudence and conduct, the whole managery of your most important conspiracies are weak, and childish; nor will they ever fear you more. Du Moulin and M. S. have discovered your professed politicians, to be crackd-braind blabs, transported Idiots, incapable of secrecy or common sense; not wise enough to fish for Minims or play at blind-mans buff: this is your despicable condition( if what they object be true.) First, you fell into a Childish triumph, to see the King beheaded, not being able to contain your joy. 2ly. you impudently, and most foolishly threatened the King to his face, though every boy knew, he could never be over-awed by you, either to conceal, or pardon, your Treasonable threats of his destruction. 3ly. like shallow-brain'd tatlers, you swell with the pride of your own performance; and stick not to divulge your own secrets, in presence of your protested enemies: 4ly. Like short witted Changelings, you address yourselves( for a confirmation of your design) unto the Sorbonists( your sworn Adversaries) who had so often before, declared such attempts Rebellious and Damnable, as we have seen above.  
But by the Ministers leave, the Society is not yet grown so antiquated& silly a thing, but that all unbiased men will rather rank these pitiful informations, amongst those fancyful dreams, which discovered Jesuits in Cromwels and veins coats; and Papists training armies under ground. If there had been any more in the matter, they had been sure to have heard of it ere this? for we cannot persuade ourselves that Moulin and M. S. are so great friends to Popery, or so very bad Subjects to his Majesty, as that they could be hired to Conceal Treasons, which they profess themselves to know, and to be able to justify.  
Now as the French Massacre cannot be called to mind without horror, and Compassion, noe more can we peruse the History of those times, without detesting the long continued, and even then actually professed Rebellion, of the French Protestants, which caused it: flesh and blood hath aversion indeed, from seeing so many Malefactors go yearly to Tyburn; or upon hearing of so many thousand Rebels in the last Warres killed by the Kings consent, if not command: nevertheless the Law of Nations tells us, all Treasons bear along with them the Actors condemnation; and prepare them for that merited execution, which( when circumstances permit not to be performed, after the usual formality) sometimes oblige Princes, to secure themselves and their kingdoms, by a more sudden and rigid dispatch: and this is so properly the case of that Massacre, that to all that red the first five books of Davila, it misseth of the force of an objection against Popery.  
That faithful Historian tells us, That the pressing cause of that Cruelty, was their open R●bellion, during the Reigns of Francis the second, and Charles the ninth; plotted by Coligni( who first threatened the King to sign them a toleration, or to expect an Insurrection of a 150000 men) which being denied, they rose in arms; and then having in Charles the nineths Reign forced a toleration, they( even whilst they enjoyed that liberty) Massacred many catholics in Paris, burned the Church of St. Medard, Rifled monasteries, and infinite like insolencyes: would have seized on the Kings person; fought 4 battles against him, seized on many of his Towns against him; gave Haverdegrace, to Queen Elizabeth; brought in both English and Germans against their own Prince, &c. Can any wonder then, that such a severe antidote should be Chosen, against so extremely incorrigible an evil? and that this was the true cause of the Massacre, is acknowledged by Petrus Carpentarius( a Calvinist) in Epist: ad Franciscum Portum.  
Nor do I see any more reason, to blame the Pope, or any other wellwisher to Monarchy and peace of Government, if with the horror of so great a bloodshed, they joined some joy( and even thanksgiving) for the deliverance of a Neighbouring King, and Kingdom, from those rebellious disorders. Besides, experience convincet●, that it is natural to every party, to rejoice at their brethrens prosperity in every public Concern; and even then, when it were unlawful, to have any hand in procuring it. And if all reformed Monarchs had stinted themselves to this innocent part alone; their half brethren of France had never attempted it, not those of Holland ever really cast off the yoke of obedience.  
And if Popish Princes punished the Albigenses,( their Subjects) for their Rebellious Doctrines against Princes and Judges( as Illyricus in cattle: testium ver: p. 735. and 755. witnesseth) for their actual Rebellions( as Osiander in his epitome: &c. centur: 16. p. 715.) to omit many other extravagancyes( for all which Jewel disowns them in the Defence of his Apology pag. 48.) Must this incense M. S. his partiality, to swell his list of Popish cruelties? let him tell us then by what Law it became abominable, in Popish Princes alone, to punish their Rebellious Subjects? but if the Ministers single will must be that Law, then let him accuse the Apostles also, as accessary to that Popish Crime, by assuring them; that the sword was given them, for the Chastisement of such Malefactours, Rom: 13.4. 1 Pet: 2. v. 14.  
And now Sir, when every thing looks with its own face( having with a little help got quit of, those forced masks and Vissards you misrepresented them with) what becomes of that ingenious engine of yours, with which you offered( in your 43. page.) to draw a Sea of blood from the See of Rome?  
How unjust appear your modish Clamours against Popery, for her conceited Treasons and Rebellions; and how ill becoming those Disciples who learned from her, all they know of Loyalty or Christianity? a truth I brought your Cardinal Reformers to Convince you of above? were not all Christian Princes Papists, all their Christian Subjects generally Papists, from Constantines time until the late rise of Luther? Yet do not all those ages afford us one complaint, that Popery was guilty either of teaching or acting Treasons, or any wise prejudicious to the right of Kings, and Governours. Again, what Heresy of all those since Christs time,( until this last age) do you find, taxing Popery with Bloody cruelties? which verefyes to a serious reflectorr, the wise observation of Sir Thomas Moor in his Messenger: that it was the unparalleled Rebellion and Cruelty of your late Reformers, in every Kingdom they appeared in, which provoked their respective Princes, to retort the like severity in their own defence.  
Thus is Popery enabled, to defy that new accusation; and to Conclude with Tertullian, saying, That a catholic Christian is no bodies enemy, much less the Emperours; for( knowing him to be instituted by God) he must needs Love, Reverence, and honour him; and wish his, and the whole Roman Empires safety to the worlds end; for so long shall it last. tertul. lib ad scapulam c. 2.  
But we must not conclude this point, until we have set the saddle on the right Horse. We will now examine, whether our Confident Adversaries have innocency enough at home, to put up so heavy an Inditement, against their Mother Church. Let us consult our first Evangelical Reformers, Luther, Calvin, and the rest of those fundamental Pillars of the Reformation; amongst whom, that Superlative yoke we now name, are by themselves and others declared to be, The very Flower and quintessence of all Precedent Doctors or Fathers; the Angels of the New Testament; more knowing and enlightened then all the whole list of their Predecessors; yea then even the Apostles themselves. Thus Luther tom. 7. in Sermon: de eversione jerusalem Fol. 271. & Epist: ad Argentinenses anno. 1525. Musculus in praefat in libellum German: de Diaboli tyrannide; Beza in praefat in novum Testam: dicat Princip: Cond: post: medium. Jacob in his Defence of the Treatise of Christs suff: Printed an: 1600. p. 146. Those first Messengers of truth, as Jewel in his Apology of the Church of England part. 4. c. 4. division 2. and in his Defence of the apology Printed ann: 1571. p. 426. No doubt then, the Doctrine and practise of those heavenly Missioners and Founders of the Reformed Religion, will be the infallible square, and Standard of that Churches belief.  
In this inquiry we shall see, that though better tempered and more refined Protestancy, abhors the monstrous brood of Rebellious doctrines and practices, and would gladly shift it off to any else,) yet those first Masters will not stick, to own the Child in its uglyest shape.  
Doth not Luther declare plainly, that 'mongst Christians no man ought to be superior to another: that none but Christ is Ruler over them. Luther de seculari potestate tom: 9. Germ? doth he not profess that he will disturb the the public peace, and even confounded and destroy the Prince himself, Luther loc: Commun: Class: 4. c. 30? Doth he not add further, that we are exempted from all human laws, by the Chistian liberty given us in Baptism, cap. de baptismo? did not his sworn Disciples( the Divines of Magdeburg) add their votes, and teach publicly, that in Case of Religion, it was lawful for subjects to resist their Prince, even with force of arms as Sleydan Luthers scholar reports Hist: lib. 22. Fol. 345? and what Notorious Rebellions, and barbarous cruelties they put in execution, immediately after these docrines, the same Sleydan; and Osiander Cent. 16. p. 115. and Dresserus in part. 2 Millenar: sexti: p. 656 do inform us.  
And doth not his fellow Apostle Calvin equal him in those Godly doctrines, when he saith, Earthly Princes divest themselves of their power, when they oppose them-selves against God, and therefore it is fitter a man should spit in their faces, then obey them, when they grow so saucy Instit: tib. 4. c. 20. p. 10. and Comm. in Dan: c. 2. v. 39. c. 6. v. 2.25. Doth not Arch-bishop Bancroft in his Book of Dangerous Positions, p. 9. tell us that Calvin taught it lawful for Subjects( if Princes would not) to reform Religion by force of arms? doth not Sutcliffe assure us in his answer to a Supplicatory libel. p. 192. that Beza in his Vindiciae Contra Tyrannos, doth give power to Subjects, even to depose and kill Princes, if they impugn Gods Religion? doth not Zuinglius lib. 4. Epistolar: Zuingli●& Ec●lampaati Epist: onhardo Somi● &c. p. 868. affirm, that Loyalty is not due, but upon condition, of an entire freedom in Religion?  
do not Buchanan, Knox, Goodman, Meluin, and Bilson professedly maintain the same Doctrines, as zealously as any primitive truths, derived from their Original Reform●rs? as you may see at large in Bancrofts Survey of the Pretended holy Discipline: and Hooker in the Preface to his Ecclesiastical Policy. p. 34.  
If your Curiosity led you, to make an inquiry after the fatal Consequenses of these reforming Doctrines; I can assure you, those Zealous gospelers could not contain themselves within the limits of more speculation; but most eagerly advanced their wicked Principles in every Country, to an execution of the most horrid practices, of insolent Rebellion Bloodshed and Cruelty: in France for 30 years together as you may learn from Osiander Cent. 16. p. 115. 735. 599. Sutcliffe in his Answer to a Supplicatory Libel p. 194. and the Hist. of the Civil Warres in France printed at London ann. 1591.  
In Germany as Dresserus in part 2. Milenar sexti p. 656. 658. &c. Sleydan lib: 18. Fol. 263. In Swethland as Chitraeus in Chron: ann: 1593 and 1594. p. 74. 75. In Holland and the Low-Countryes, Osiander in Epitome Histor. Ecclesiast: Cent. 16. p, 801. 803. Orispinus of the Church estate. p. 627. In Scotland as the History of the Church of Scotland Printed by Vautrovillier p. 213. In England as Wyats Rebellion, William Thomas his Conspiracy as 'gainst Queen Maries life: witness Holinshead volume 3. p. 1104. Cowpers Chronicle Fol: 365. to emit the rest.  
These horrid broils, and the deposing of King James his Mother, Holinsh: History of Scotland p. 387. 388. 391. And his Grandmother Queen Regent of Scotland, Bancrofts Dangerous positions, p. 13. the violent excludeing sigismond King of Sweedland from his Crown, Osiander Cent: 16. p. 1115. the deposing of King Phillip from his Dominions of the Low-Countryes, and setting up the Prince of Orange in his place, Osiander Epit:& Cent: 16. p. 941 805. and the Emperour from divers of his rights in Germany known to all the world: as also the temporal Lord of Geneva from his Soverainity there: Sutcliffe answer to a Suplicatory Libel. p. 194. These Rebellious Usurpations, and Injustices,( to omit divers others) were the monstrous fruits of this New Gospel.  
Who could believe then, that it should be a Chicken of this Cletch, that croweth out so loud and hateful a disdain of those barbarous Maxims? Quis tulerit Gracum de Seditone loquentum?  
Infine, If the Minister had either understood this Original( and therefore Fundmental Doctrine of the Reformed Church& the quiter opposite Doctrines of the Roman: or the difference between the received Doctrines, and the probable Speculations, of a few Emulous schoolmen of the same Church: then had he no doubt, never proclaimed himself Father of these abortive conceptions; but rather for his own Credit sake, have suppressed the whole list of his raw-fancyed ways and Methods; as groundless and insignificant pleas, against the professed faith and practise of the Roman Church. But if non-obstant his gross mistake, he will be so confident to Preach or print any thing of this nature for the future; then may he expect thi penalty for his indiscretion; that he shall be red& heard with impatience, without ever procuring the belief of one single intelligent Parishioner.  
And who would not have thought that his Gunpowder-Theam( the great work of the day) had now been over? and that his tired auditors might have gone to reward their own patience; with a good dinner at home, in stead of being dragged on to a further Martirdom, to hear the provisional addition of all these following impertinencyes, which were stored up for no other end, but to commend his own Zeal, by a manifold opposition to Popery; as also, like an obedient supply, to wait his call, in case of lapse of memory, or dearth of discourse.  
Who that ever peeped into Tullyes rhetoric, could have persuaded themselves, that this days task and Text, could have begot all those Motley Imputations, slanders, gross mistakes, and invectives, which make up the following bulk of M. S. his book? and all those darted at the Roman Church, with as fiery an impulse for the most part, as if Samsons Jawbone, or the wrath of a Billingsgate Scold, had been the discharging engine.  
If arguments will not obey him, to prove her guilty of Treasons, and Bloody Cruelty, Railing must supply the place of reasoning, and fill up the measure of his revenge: nor must that storm end( whatsoever his tired Lungs, or beaten Pulpit suffer) until he can guess, by the consenting looks of the easiest part of his Auditors, that he hath, persuaded them to believe, that the Pope is Antichrist, and present Rome the Seat of the Whore; that she is guilty of Corrupting Scriptures, and Fathers; that her Doctrines are suitable to mens Carnal Inclinations; that Popish Miracles are feigned, and lying Miracles; and lastly( because he thinks it best to Cry Whore first) that she propogates her Religion, by belying and slandering her Adversaries.  
welfare the good natured Text, that is pliable to the humour of the chooser, and will suffer itself to be lead to any service, like a horse in a halter. And well worth the foresighted Minister, that is wise enough to make such a Choice: full well knew M. S. dow dangerous a thing it is, to deal with those niggardly Ill conditioned Texts, which starve a mans invention in Combating Popery, and render him Confoundedly tongue-tied in a Pulpit; a boldness that hath robbed some Ministers of their repute and preferment?  
Noe less did his piercing eye discover, how this willing and wellsised text( by virtue of a metaphorical quirk) might ground Commissions enough, to assault any thing that bore the features of Ingratitude, Pride, Lust, Cruelty, apostasy, &c. J, that it might be made a Magazine ammunition, against all idolatry and Superstition; nay, that( if well ripped up) one might find it big, with all Doctor Stillingfleets Inditements, of fanaticisme, or any thing ele of that nature; a text infine, of endless provisions for the Pulpit-inquisition, or a Pope-Cuff●r.  
Yet( which is strange) for all this excessive bounty of his text, his long trained Zeal, and premiditated preparations of his Ministerial armor: the timorous sallies he makes, and the small execution he doth, from his five new raised batteries, demonstrate him to be but a freshwater soldier; and satisfy all impartial spectators that Popery is a Creature of too generous a composure to be dismayed, with peevish snaps of little Curres. For to describe him in sew words: Blind Zeal& Passion,( not judgement and discretion) are his conduct; he chooseth his shot at random, and levels it as rashly, by notorious Mistake. In short, his whole performance to the Learned of either side appears ineffectual, and the best assault he offers, is either a Cowardly peckering, or a timorous retreat; as being Conscious of his own incapacity, to give Popery a learned serious, and downright encounter; but the truth of this judgement will be more manifest, in the particular Examinations I shall make, of that unnatural brood he hath forced his text to be delivered of. And this being the uttermost execution done by our Prea●ing champion, my whole task will be, briefly to disperse that deluding mist, he hath raised in the eyes of his illiterate read●rs: in order to which, I advance to examine M.S. his first digression from the work of the day, viz.   

Chap. II.  
His small attempts to make Rome-Christian the Seat of Antichrist.  
THe 'vice of Ingratitude is of so Malignant a nature, that it increaseth like a Canker in the heart of those that bid it welcome, and thrives until it strengthen its hold, with new products of its fatal attendants. Its the Adversary of grace, the enemy of salvation, and dispeaseth God above all sins; saith St. Bernard Serm: 52.  
The very light of Nature, possessed Rome Pagan with so great an Odium against this 'vice, that they rather subscribed to that overreach of gratitude, which made them perpetual honourers of their Capital goose; as the acknowledged Instruments of their temporal preservation. A debt and justice our reforming Prodigals are fo far from repaying to Rome Christian ( their Sole Mother and Directrice to eternal salvation) that they rather bid a Zealous welcome to every groundless guess, and superficial surmise, that doth but seem to retort upon her, the revengeful characters of idolatry, Superstition, Antichristiansme, &c.  
far be M. S. from so prejuditious an oversight to his famed and prosperity, to degenerate from this worthy maxim. Nay rather then so; Babylon shall mean Rome p. 7. and Rome be the Seat of Antichrist p. 9. and it shall be plain and obvious,( even to the meanest capacity) that St. John doth here prophesy the Roman Churches total and eternal destruction, p. 7. And all this, though St. John never name Rome; and notwithstanding that M. S. had but two lines before in the same 7th. page. acknowledged, that much Revelation was necessary ro understand this Book of Revelation. And nothing sure but a sudden flash of the Spirit, or immediate revelation, could make so quick a change of his mind; and embolden him, to pr●nounce so magisterially, of things impossible to be understood without a Revelation; his own Rule forbids us to believe him, any more then we would believe those, who talk of things they understand not: either part of this dilemna, will blast the whole Contrivance of his task, laid in this Second Chapter.  
Well replies M. S. but St. Austin, Tertullian, A Lapide &c. say, that Rome is to be understood by Babylon in this Revelation: I answer, the Question still returns, vizt. Whether they had Revelation enough( that necessary requisite of his) to understand this Revelation by? which piously supposing that they had; you shall find the Fathers cited in great number by A Lapide p. 257. of his Commentaries upon the Revelations, to prove, that by Babylon St. John meant Rome Pagan; such as it was under the 300 yeares persecution of the Heathen Emperours, and such as it shall be again, in the time of Antichrist: and in his page. 275. that he forewarneth Christians, of the Babylon of those two times by allusion to that admonishment of Isaias 48. and jeremy) to fly out of Real Babylon destroyed by Cyrus and St. Augustine also expounds it, of the destruction of paganism in Psal. 149.  
But St. John writes a Phophecy( replies the Minister page. 8.) therefore saith he, he meant of Rome as now it is, and not of Rome as then it was. A subtle man, and fit to Interpret Revelations! when you cannot Conceive that a prophesy maybe truly such, though it forete things to happen as well within 300. as 1600 yeares after the prophesy made, The Author of the Commentaries upon the Apocalypse( set forth in St. Ambrose his name) may help your understanding, by telling you, that this great whore sometimes signifieth Rome, especially which at that time when the Apostle wrote this, did persecute the Church of God; and after, under Nero, Domitian, and the rest, as A Lapide cited above proves from Antiquity: thus St. Hierom quest. 11. ad Algastam: Aug: lib. 20 de Civitate Dei. c. 19. &c.  
M. S. replies, that Antichrist is to sit in the Temple of God, which was not true( saith he) of the hither Emperours: Answer, yes, Caesar, Titus, and Adrian, sate in the Temple at Hierusaleus, in their Images or Statues set up there, as some expound: Secondly, the Roman Emperours sate in the Temple of Gods Church, as types and precursers of Antichrist: but more particularly all heretics as St. Austin understands it, De Civit: Dei. c. 19. For those( as Daniel prophesied, c. 11.) rise against the Churches truths. As our Reformers do, Compiling all Condemned heresies into one Religion( as we have seen above) a fit preparative to welcome Antichrist into the Temple of God, as no less man then Estius in his 11th. Oration doth prove in particular. And how suitable precursors for that man of pride your original Reformers were, let their own words evidence; the first boasting, that neither Austin, nor Ambrose; nor noe Doctor, Divine, nor Lawyer, since the Apostle times, had so excellently instructed and Confirmed mens Consciences, as he himself had done. Luther in libro ad Ducem Georgium. And the second boldly affirming, that all the Ancient Fathers for 1300 yeares had, been blindly lead with error, Calvin Instit. lib. 3. c. 5.  
But adds M. S. Antichrist was not then come whilst Rome was Pagan. Ans: Noe, nor is not yet, if you speak of the ANTICHRIST that MAN of SIN; concerning whom, your Learned Thorndike in his 2 chap. p. 11. acknowledgeth this prophesy( concerning Antichrist in the Apocalypse to be unfulfill'd, unless Mahome be Antichrist, as he thinks in his 3. page. of his Weights and Measures.  
However( concludes M. S.) the Fathers thought, that Rome should be the Principal Seat of Antichrist, as the Rhemists confess: Ans: Your Conclusion Sir had not been so positive, if you had red Irenaeus lib. 5. Hyppolytus Martyr in oratione de mundi Consummatione: Cyrillus Hierosolim: Catechesi. 15. with many more brought by Bellarmin lib. 3. de Rom: Pont: c. 13. to prove, that jerusalem is to be the Seat of Antichrist; which he there declares to be the true opinion, and proves it ex professo though you in your 10 page. had confidence enough, to declare him of a contrary judgement. And as injuriously do you say, that the Rhemists confess Rome to be the Seat of Antichrist upon 17. Revelations 5. For without any such acknowledgement, they only tell you, that whether Antichrist have his Seat at Rome or jerusalem; yet even then, neither the Church, nor Pope of Rome shall be Antichrist, but both be persecuted by him: and persevere still visible and eminent, in the Judgement of St. Austin de Civit dei. lib. 20. c. 8.& in Psal: 70. and of Calvin himself, lib. 4. Instit: c. 2. parag. 12. Thus hath M. S. lost the whole labour of his Second Chapter, without being able to compass; either his intended Coherency or Conclusion. We will now betake ourselves, to examine the second Monstrous product of his Text,   

Chapter III.  
Whether the Church of Rome hath Forged, and Corrupted Scriptures and Fathers.  
WHen Gods goodness first Elected those selfe-exalted Sons of pride, konrah, Dathan, and Abiram, to that blessing, to be Disciples in his servant Moses his School; from whom( as from Gods own mouth) they were to derive the Instruction of their faith, and all Religious duties; that sovereign Master did by the virtue of his eternal justice, expect a due worship and obedience to himself, and commissioned Vicar, in gratitude for so great a bounty: But when the repeated alms of that Patriarchal Care had furnished them, with a Competent Stock of Heavenly documents, the Pride of that Reflection screwed them up to a presumption, to quarrel with their Governours conduct, to point out his failings, to be better skilled in Heavens mysteries, and the exposition of his revealed will; and enslaved them at last, to the tyranny of that ambition, which made them attempt, to become Oracles and Tutors to their Divinely appointed Guides; and justly provoked the scorn of all Mankind, and Heavens exemplar Revenge.  
Whether the dread of their punishment may concern our first reformers, may be easily resolved, by the histories of their first Revolt from the Roman Church; in which they are represented, their punctual imitators in every particular.  
There we may see, Childrens fingers grown bigger then their Fathers loins; the scholar control his Master, the Pupil direct his Tutor; the Subject turn Ruler;& the meanest of her Disciples infine, grown insolent enough, to stand in Competition with, and usurp the Office and Authority of his Mother Church! o tempora, o morês!  
The Roman Church Corrupt Scriptures and Fathers Sir? assign me any Competent witness upon eath, capable to evidence this inditement: who are her first accusers, of what standing or Authority? the Protestant Church quoth M. S. whose cause I personate: well, let us join issue then, and put the whole trial upon these Convincing queries viz. who taught Protestants, that there was a Book called Divinely Inspired Scriptures,& which was it? or who taught Protestants, that such fathers writ, and which were their true works?  
If you refer the matter to your first Reformers Luther in ca: 1. Gal: tom. 5. fol. 293.& in 16 Johan tom 4. Germ: fol: 227. Whittak: Cont. 2. q. 5. c. 14. Dove of Recusancy p. 13. james Andrews lib Cont. Hosium p. 316,( to omit others) all these do positivly aclowledge, that Papists taught you these, and all you know of Christianity.  
And this must stand for an undoubted truth, until you can show a visible Protestant Church to take your instruction from, before Luthers time; which he himself forbids you to pretend, Luther in Loc: Commun: Class: 4. p. 5● so far, that Bucer in Epist: ann: 36. ad Episcopum Hereford: and others, do not stick to call him, the first Apostle of the Reformed Doctrine: which Doctor Stillingfleet acknowledgeth equivolently, when he grants p, 331. and 33●. of his rational account, that they separated from all the visible Churches in the world: which being most true; as also that there was noe Visible Church but the Popish Church for 1260 yeares before Luther( as John Napper upon the Revelations, p. 145. Col. 3. p. 191. 161. Parkins upon the Creed, p. 400. and in his Reformed Cathol●ck, p. 307. And Sebastinus Francus in Epist: de abrogandis omnibus Statutis Ecclesiasticis: with many more do grant.) By what Rule then, could Luther, or any succeeding disciple of his, Convict the Roman Church, of corrupting Scriptures and Fathers; without obliging us at the same time, to doubt of all Scriptures, Fathers, and even all we know of Christianity? for none of all which, neither you, nor we can pretend better Authority, then Her( as you pretend Creditless) Authority and conveyance.  
But that we may better discern the Rashness of M. S. his accusation; let us put him to a strict examination, by what authentic standard he will manifest the Corruption of Scriptures?  
Must it be, by comparing them with the Apostles Bible, bound up and recommended by our Saviour and them, for a Rule to all Christian Posterity? But alas! the world never heard of any such Book; nor did Chtist or his Apostles compile their writings, or leave any injunction to do so: but left them dispersed, in several& extremely distant places; whither they had upon emergent occasions writ them by parcels.  
Must it be done, by reducing them to the Test of those Originals, afterwards Collected, by the Zeal and Care of the single Pastors of those several places? But those are quiter lost; as your White in the Defence of his way. p. 260. and Doctor Stillingfleet in his Rational account p. 215. and others, are forced to aclowledge with Roman Church:  
do you appeal to the copies of those Originals, transcribed by fallible men? But St. Ambrose in praemio supper Lucam; and Hierom lib. de Scriptor Ecclesiast: p. 346. and 350. tell you that even in their time they saw them very numerous, different, and suspected.  
That the Hebrew Doctors Corruped them, all these following; Porchaetus 1 part: Victoriae contra Judeas c. 15. Eusebius lib. 4. Eccles: Hist: c. 17. Justin Martyr in Dialogo cum Tryphone. Cited by Eusebius, ubi supra. do affirm it: which also is granted by Luther in Isai c, 53. and Calvin Inst: lib. 1. c. 13. paragraph 9. a thing so well known to St. Hierom, that he thought it not safe, to recurre to those Hebrew copies, where the Septuagint differs from them: thus Hierom lib. 2. Comment: in Epist: ad Galat: c. 3. ad verba maledictis omnis &c.  
And that the Greeks notoriously Corrupted the New Testament, you may learn from I●enaeus adversus Heres: lib. 1. 29. Euseb: lib. 5. Ecclesiast: Hist: c. ultim: Basil lib. 2. Cont: Eunomium: Ambr: come: supper Epist: ad Rom: c. 5. & in praemio primi: lib. sup: L●cam Origen in comm: supper Epist: ad Roman: Hierom, in praemio supper Epist: ad Philem: this last telling us, that martion and others had changed and corrupted many Epistles of the New Testament; which Dalle acknowledgeth, p. 63. de usa Patrum; as also Beza in his Annotations upon the 10. mat an. 1556. saying the Original Greek of Luk. 22. and others, are not the same as we●pen'd by the Evangelists. Thus much i● general, not to instance those infinite way● in particular, by which they were Corrupted, as by the ignorance of Scribes decayed or moth-eaten copies, whic● caused mistakes; and Six hundred oth● ways of Corrupting copies, intimat● verbatim by Minister Dalle de usu Patrum cap. 4. initio.  
If you recurre to the translations of those Original copies; how can they be the certain Rules; supposing this loss of the Apostles Autographa's, and Corruption of their copies? Seccondly, Whitaker lib. 2. de verbo dei. c. 3. tells us, that the Greek Translation which is now in use, is not that true Translation of the Septuagint( which saith he is lost) but a Gallamafrie of Corruption. Thirdly, Though the true copies were extant; no Translator, but he that is assisted with the same Spirit, that first dictated it, can( when he hath done the best he can) pretend without a great arrogance, to put the word of God into our hands, which Whitaker grants, Cont: 1. q. 2. c. 9.  
In this perplexing uncertainty, by what undoubted means, can the Minister( or all Protestants living) satisfy any rational man, that the Popish Church hath Corrupted Scriptures? on the contrary, hath not She( as I have proved from your own men above) been the only visible Church, ever since those forementioned Corrudtions they suffered, by the Jews, Greekes, &c. Was it not Shethat first received& planted Christianity in every Nation? as Bishop of Calce-don and Stapleton, prove at Large: the former in his Providential balance. The Second, in his fortress of Faith? it was then either She or none, to whose trust was Committed, the keeping of those Sacred Monuments of Scriptures and Fathers: it was the Roman Church or no Church, that during all those succeeding ages until Luthers time, enjoyed the blessing of Christs promises, to be lead into all truth, John 14.26. it was She or none, that was all that time, the Pillar and ground of truth Tim: 3.15. It was She or none, that was to be heard under the penalty of a Curse, Mat: 18.17. and consequently She or none, whose Divinly inspired Zeal and industry, was able to rescue those precious legacies of Christs written Word, and Fathers, from the Sacrilegious attrempts of Jews and heretics; restore them to their primitive purity, and warrant them to all Posterity. A reflection, which no doubt extorted this confession from Doctor Field lib: 4. c. 20. and Whitaker Cont. 1. q. 3. c. 5( to omit divers others) that they received the Authors, number& integrity of the caconical books by tradition. And that they cannot be known any otherwise then by the Churches Authority, Chillingworth c. 2. n. 3. and Whitaker lib: 1. de Scriptura p. 46, do plainly affirm.  
It is the Churches Athority alone then, that of all the Powers under Heaven, is the fitlyest qualified, both supernaturally, and naturally, to resolve those important inquiryes, which are the true copies of Gods Words? or which are Orthodox Fathers, For besides those extraordinary helps, She can step a natural path to that assurance, by selecting such copies, as best suite that undoubted test of her first received, long continnued, daily repeated, and therefore unchangeable Doctrines and Practices. What Author soever is found dissonant to that Primitive plantation, She is authorised from Heaven to reject, with St. Pauls answer, the Church of God hath no such custom, 1 Cor: 11.16. He that denys Her this privilege, never called to mind, that she stands in Gods stead, Luke 10.16. Augustin de unicut. Eccles: c. 19. and is not only commissioned, to govern her Subjects Acts 20.28. but they enjoined to obey, Mat: 18.17. Heb: 13.7.17. and ought first to prove, that She is not the Church of God; before he deny her that infallible Authority for which alo●e. St. Austin. professeth, he believed the Scriptures She proposed, to be the word of God. Aug: Epist: fundam: c. 5.  
Now our late Reformers no less Conscious of the forementioned difficulty, to discern true Scriptures from the Corrupt and Illigitimate;( but wanting the advantage of a Visible Church of Protestant Predecessour●; as well as due obedience to the Roman Church their school mistress in Christianity) find themselves confounded in a Labyrinthe of doubts concerning the election of this fundamental Rule: some hurry●d along, by the dictamen of their single fancies: others driven by the impulse of the Spirit of discretion; all ransaking antiquity, in quest of Conceited Originals: each chooseth what he fancies most, and makes a Rule of his own translation; idolising his own hand-work, until better information admonish him of his error: thus multiplying Gods revealed will, and making it as various as their fancies; scandalising the world, with their contradictory, and incoherent Editions! and never desist from the vanity of their fruitless attempts, until they expose themselves, and their Religion, to the derision and contempt of their own, and Roman Churches observers,  
It was the truth of this reflector, which forced their most renowned Champions, to condemn their own; and to prefer our vulgar Edition, before all others thus expressly, Beza in praefat: novi testam: an. 1556. Carolus Molinaeus in Luk. 17. tailor Libert: of Prophesying, sect. 4. n. 7. covel in his answer to Mr. Bruges, p. 94. Paraeus Colleg: theolog. 2. d. 1.& 14.  
And dares our Puny Minister M. S. give the lie to all those his so far superior Masters, as well as to the Church of God? by what Authority doth he, and his Musherome associates undertake the Office of Censurres, to Correct and teach them all? may we not justly upbraid such peremtorylie arrogating Masters, with St. Austins words against Manicheus? lib. de utilitate Credendi. c. 14. tom. 6. which though I am very averse, from raising new bulks for the press, by transcribing already Printed Authors,) I will nevertheless, once again thwart my own humour, and put down verbatim, for the satisfaction of such Readers, as have no means to examine it. But as concerning Scripture( saith that great Doctor) it being new and strange, it be commended of a few, without reason to Confirm it, then not the Scripture, but they which commend the Scripture are believed; therefore, if ye, being so few and unknown, recommend Scriptures unto us, I have no mind to believe you; upon which( to prove the Authority of Scriptures) you press us, with the known multitude of Christianity, and received Authority: away with this impertinency, and itch of Authority; should you not have rather counseled me, to inquire out the head Rulers of this known multitude, most laboriously and diligently; that by them I may be instructed concerning the Scriptures; without whom, I should not know of any Scriptures to be Learned? but as for you, return to your former invisibility; and deceive none, under the notion of teaching them truth; which truth you would rob those of, whose Authority you grant and confess.  
And this may suffice, concerning his taxing our vulgar Edition with corruption; which if any friend had premonished him of; it would no doubt, have prevented that blind boldness: and if duly Considered, undermines all those petty instances, marshaled up for proof of his accusation; some of which, I will nevertheless call to trial; that by the discovery of their weakness, the Reader may learn to contemn the rest, as pedantic and insignificant.  
His first Instance then is, that the Vulgar latin puts the word she for it; Gen. 3.15. which he rants, and tells the world is contrary to the Hebr: Septuag: Chald: paraph: targe: Onkel: Hebr: Samarit: Syriack, and persic versions. O what wonderful things M. S. hath heard of! Magisterial man of tongues! even eight-Cleft! a Child of Babylon sure, born about the time of its Confusion; and supernaturally preserved ever since in terestrial Paradise, with Enoch and Elias, against these later times of Antichrist. But I must needs blame his imprudence, for uttering such frightful words from the Pulpit, in the presence of bigge-bellyed Women and Children.  
But in good earnest Sir, what certainty can you gain by recurring to the Hebrew copies, considering what I have said above? calling to mind also, that the Combination and disposition of Hebrew letters, may be taken in quiter contrary sences, without a most exact application of the points; as, bl may be taken for ball, bel, bill or bul, which no body can determine, without putting a right vowel, to express the meaning of him that writ bl; now these distinguishing points or vowels were not put to the Hebrew copies, until more then 400 yeares after our Saviours passion; and that by the Jews, whom both Luther and Calvin accuse, to have corrupted the text: Luther enar: in Esa: c. 9. Calvin in Zach: 11. and Instit: lib. 1. c. 13. to omit the Fathers I have brought above to this purpose.  
Secondly, Were not all those Fathers, Victor, Alcimus, Auitus, St. Chrysosi: St. Ambrose, St. Augustine, St. gregory, Reverend Beda, and the rest( cited by the Rhemists upon this place) as well acquainted with those Versions as our Minister? and yet they all red ( she) instead of ( it.) Thirdly It is false, that the vulgar latin reads so absolutely: for some Editions have ( it) for ( she,) of so little concernment is this wonderful Objection.  
The next doughty Instance against the Vulgar Edition is, Gen. 4.13.( and to the same purpose Heb: 13.16.) that of the word Merit: which same word nevertheless was used by Primasius( St. Austins scholar) in this very text; as also by St. Cyprian and others: and the same Greek word, is thus translated by themselves, vizt. to be worthy, or deserve, Heb: 10.29. If he had red Bishop Ushers answer to the Jesuits Challenge. p, 500. of Merit; he would not have excepted against the word Merit; which Usher there acknowledgeth to be frequent in the Fathers, and instanceth St. Austin Serm: 49. de tempore, saying, St. Paul Merited pardon. In short, Confine it to the most rigid sense that Usher doth allow of vizt. to obtain, procure, or find; to which do but allow us to add God, or Heaven,( as in St. Pauls text here) and the Roman Church will require no other Merit.  
His other 4 Instances are of the same stamp, and are found confuted by Bellarmin lib. 2. de verbo dei: rheims testamen: and defensione decreti Trident: ac sententiae Bellarmini.) where you may find our latin Edition vindicated in every particular. To them I remit my Reader; for Printing of Popery is dear and dangerous, which makes me altogether decline the repeating of such things, as may be already found, in known, and every where dispersed Authors: only I must add, that if Viega, Brixianus, or any other single man, conceit it to contain any Corruptions against saith and good life; I will with the Church of God, and the above cited Protestant Doctors, condemn theirs, as well as M. S. his rash conjectures.  
But his ill will to Popery transports him, to enlarge his Inditement against the Roman Church: and her Corrupting of Ancient Fathers also, must be the Second part of his Charge: but who that hath red any thing of Antiquity, can forbear to Check his boldness, and deride his gross mistake?  
Hath he never learned, that the Fathers( as well as Scriptures) have suffered infinite corruptions, by ignorant transcribers, as St. Hierom acquaints us, Epist. 28. ad Lucin: tom. 1. p. 247. as also by bookesellers, who vended vile works, under the names of Renowned Fathers, for gain sake; Hierom Apol: Cont: Rufin: tom. 2. p. 332.  
Secondly, That divers Fathers have writ erroneously( even in things of importance) acknowledged by St. Hierom Epist. ad Theophil: adversus Joan: Hierosolimit: n. 2. v. g. Justin Martyr in holding the Milenarian Heresy Cont: tryphon: p. 307. Irenaeus in denying, that any went to Heaven before the day of Judgement lib. 5. Cont: haeres: c. 26. Cyprian in rebaptiseing heretics Epist 74. ad Stephan& alibi. Origen denying eternal damnation Hilar: in denying that our Saviours body was passi●ble, or subject to pain; Hilar: de trinitate lib. 10. fol. 63. to omit the rest.  
Thirdly, Hath he never heard, that some of them have been Corrupted by heretics, in those very things wherein they erred not! as Anastasius the Popes Librarian in his Epistle to Pope Adrian prefixed to the 8. th. general council page. 186. Euseb. lib. 4. cap 22. do affirm: which also the 6. th. council of Constantinople action 8. convicted Macharius and others of. And likewise in the 7th. council act. 4. and is much complained of in Praefat: in 1. T. council: odit. Rom: ann. 1608. and non-obstant all this, must the whole guilt be fixed upon the Church of Rome, with so confident an● affirmative, that She hath corrupted the Fathers? but if so gross a mistake le●d his censure, to make him call her a Corrupter of Fathers, when she us●th her wisdom and diligence, to redress and Correct those Original, or accidental errors: he will I hope soon reform his error by reflecting, that then all their reforming translators Luther, Calvin, Beza, and the rest, as also their laborious Poglott, must( by the same consequence) be called Corrupters too, for making new Editions, contrary to some ancient copies.  
What remains then, but that he must aclowledge; that the Roman Church in so doing, executes her Office, acts a careful part; and manifests herself, the true Mother of Gods Children?  
Is not She alone commissioned to govern and feed Christs flock, Acts 2●. 28? Is not She to give an account of the Souls of her Subjects? Heb: 13.17. Is it not Her Charge to take Care to preserve unity of faith? Ephes: 4.14. to carve due food for her Children, to secure them from alluring poisons; and in short to keep error and heresies out of doors?  
Again, is not every single catholic the Churches Subject? and her Writers the least,( and therefore the most inconsiderable) part of her Charge? is it not just and necessary then, that if this few of her thousands of Pastors divulge their judgements of Church matters, that the governing body by virtue of their Pastoral office, should pick the bones out of such daintyes, until they become wholesome food for innocents?  
Who then but the Church hath Authority to take account of their words, and writings, even to Censure and Stigmatise each single Book or discourse, that may endanger seducing scandal; by justling with the fixed platform of her first Received faith? in such case her judgement is an obliging Law, by force of her Divine Commission; and her Decree( by the consent of all Antiquity) is their damnation, if it be not rewarded with obedience. For the writings of single Bishops( if they miss of truth) may be corrected by the greater Authority, of other Bishops, and councils, Aug. lib. 2. de baptism: Cont: Donatist: c. 3. because the whole is to be preferred before a part, as he saith, c. 9. ibid. and a council of the whole Church before the particular council of St. Cyprian, ibid: the Authority of such a council, ought, to stop the mouths of all, or make them heretics, if they do not acquiesce, unto it; saith Athanasius Epist: ad epictet: which Vincent: Lyrinensis, confirms in this pithy Counsel, that if an error be held by two or three, or a whole city, or Province, we still prefer the Decrees of the Universal Church, Vincent lyr adversus profane: haereseon novationes. c. 4. and Irenaeus acquaints us, with the Rule of the Churches judgement, when he saith: thus judging by the tradition, which we have received from that greatest, most ancient, and most known Church of Rome; founded by the glorious Apostles Peter and Paul; we confounded all, that deviate from the truth, iron: lib. 3. adversus haeres: c. 3.  
This Method of trying all things by the Churches sense, was the undoubted maxim of Antiquity: it was the belief of this truth, which overswayed St. Austin, to submit to Scriptures upon Her bare word; as I instanced above; and to engage for St. Cyprians submission, if the truth of the question had been established in his time by a general council, Aug: lib. 2. Cont Donat: c. 3.& 4. It was that caused St. Hierom, to sacrifice his will to the Churches Placitt( in the point of Consubstantiallity of the Son) if pronounced by Her Chairman Damasus Hierom Epist: ad Damas: Papam. And obliged Abbot Joachim, to present his works to be approved, by the judgement of the Apostollical See, council: Later: sub Innocent 3. de sum: Trin: c. damnamus: the necessary, and Schisme-supporting dislike of which maxim, in your first dissenters from the whole Visible Church( Confirmed since, by those suitable Statutes of your 20th. and 21th. Article of the 39. which undermine the Churches Authority, and subject her to the judgement of particulars) hath emboldened almost every single member, to stand in Competition with any Churches judgement; to become his own Carver in Religion; and( as woeful experience hath taught you) to confounded your first platform, with infinite Sects and Divisions.  
Is it now high time, that M. S. should Cry the Church mercy, for his either wilful, or shortsighted mistake, in calling Her restoreing and Correcting of Fathers, the Corrupting of Fathers? as also for those Childish Insinuations of his p. 18. and 19. where he presumes to personate one of the Roman Churches Privy Counsel, and whispers you in the ear, that Her chief design was, to stop Antiquity, from speaking one syllable against Her, or for Protestants. A deep reaching man! but it will be worth his while to be informed, that this same complaint hath been in the mouths of Jews and all heretics, ever since Christs time; even whilst they themselves were acting that same sacrilege, they insolently taxed the Church with; as he may learn from the examine of my former Citations; and also from his own Dalle De usu Patrum.  
The sum then of his accusation is, that the Roman Church took those corrupt Fathers in hand, to make them speak suitably to her Doctrines; and I am confident, noe impartial considerer will ever condemn her for this charitable undertaking; as long as he can not point us out, any other Church of continued Visible Succession since the Apostles times: the motive of Her purging Fathers being( as he cites pag. 23. out of her own mouth for his confutation) that there should be no spot, which might infect the minds of the simplo, with the show or likeness of false Doctrine. And the Protestants sure are more beholding to Her, then to wish her so blind and careless, to suffer errors to mix with her Orthodox Traditions.  
Again, to suspect them corrupted to multiply witnesses for Popery( as he imagines) is groundless; for those very Fathers whose single sayings or corruptions She corrects, afford very plentiful proofs of the Roman Churches faith, from those sound parts, which are neither called in question by catholic nor Protestant Church: who ever will take pains to peruse Stapleton, Harding, Bellarmin, Perron, Eckius( to omit a hundred more) will find their legitimate parts, conspiring with the whole body of undoubted Antiquity, in vindication of the Roman Religion.  
A truth so well known to the first Reformers, and their Successors, that they have entirely condemned, and rejected the Fathers, both in general and in particular as blind, ignorant, and full of errors; thus Luther tom: 2. wittemb: an. 1551. lib. de servo arbitrio p. 434. Colloq: Commens: ca: de patribus: as declining the Purity of Christ, Calvin in Epist: Pauli ad Heb. c. 7. v. 9. Laying the seeds of Superstition, Calvin Instit: lib. 4. c. 12. sect. 19.30. as too much on the side of Popery, Humfred: de vita Jeweli. p. 212. Fulkes retentive against Bristo p. 55. and subscribed unto by Wotton and Whitaker, the former saying the Fathers are not for us: in his defence of Parkins p. 491. the latter affirming the Popish Religion to be a patched Coverlet of Fathers errors; Whit: Cont. Duraeum lib. 6. p. 423.  
To these( if my resolution of brevity did not restrain me) I could add a whole Caralogue of Chief Pro●estants answers, to our instances of Fathers, which would evidence, that they rejected them not,( as corrupted by us,) but as being totally for us, almost in every point of Controversy, by their own Doctors Confession.  
And now I humbly conceive, that to trouble myself and blot more paper, with answering his 4. small timbred Instances of Conceited corruptions, will be a needless wast: for having by this blow at the root, undermined his plantation; the leaves must needs run the same fate: yet I will offer him fair play; that, when he can pitch upon any Rule and Judgement in the whole world, sufficiently qualified, and authorised, to stand in competition with the Rule and judgement of the Roman Church; then will I subscribe to a joint reference, about the examination of these, and all other pretended objections.  
No more Sir to this point, but a friendly fillip for that frequent oversight of yours which will endanger to persuade the world, that Protestancy is very ill befriended, when you are forced to employ your own Writers to supply the place of authorities; an observation which forceth me to acquaint you, that I do no more Credit what your Doctor James, Chamier, Mourney, Usher, Rivet, Cambden, Sands, Andrewes, Sleidan, and the rest,( alleged by you in this Book) do advance against the Roman Church; then I do expect Protestants should believe Popery to be true, or any book of the Fathers false, merely because Bellarmin, Coccius, or any other catholic Author said so. so that, so long as the rejecting of such Authors, doth not rob them of Credit with you; to produce them against you, will be as effective, and legitimate, as Protestants arguments( sometimes brought from the apocrypha Scriptures, or Trent, against the Roman Church; and hath no more appearance of Forg●ry, then M. S. his third Chapter hath, to have been moulded in reasons forge. My next task is to assault his third quodlibet, with an inquiry.   

Chapter IIII.  
Whether the Doctrines of the Roman Church, be suitable to mens Carnal inclinations?  
THe wisdom of Heaven never appointed, nor the world ever enjoyed, any belief or Religion so true, and holy, which hath not either by the mistake of the ignorant, the emulous pride of the envious, or by the misconstruction, lapses and deformity of its loose Professors, been made the stumbling block of scandal, and object of contempt.  
Thus the heavenly institute of the ceremonial Law, and Jewish Synagougues, was persecuted with domestic repinings; Num: 16. as well as the reproach of Gentiles; thus was Christ himself, and that Sacred faith he taught, made a scandal to the Jews, and foolishness to the Gentiles: and by the same unhappy means, have the Primitive truth, unspotted purity, and incomparable Sanctity of the Doctrine, and practices, of the Roman Church, been woefully obscured and misrepresented, both by Ancient and Modern Aliens and heretics. But whosoever peruseth these her Essentials in their natural dress, will soon submit to that charming excellency, which manifests their heavenly descent.  
Examine Her councils, Catechisms, Pulpits,( for these( as I said before) are the only Rule of our faith) or any single Family of her Subjects; and they will unanimously assure you, that she laboureth nothing more, then to imprint these fundamental maxims in her Childrens breasts; vizt. that they ought to love God, with their whole heart and soul; and their neighbour as themselves, Luk: 10.27. and work their salvation with fear and trembling, Phil: 2.12. that he that hopes for Heaven, must necessary keep Gods Commandements, Mat: 19.17. renounce the worlds alluring charm, and walk the straight and narrow way; Trident. Sess. 6. can. 18. and 20. that none flatter themselves, with a confidence to be saved by faith alone, without living soberly, justly, and piously. Trent. Sess. 6. cap. 11.  
From the dread of this frequently inculcated Doctrine, follows an absolute neglect of flesh and blood; temporal pleasurres have no relish, where these maxims are laid to heart; hence those extraordinary solicitudes, to hold fast this narrow path: hence those Legions of her Heavenly inspired Children( resolve to secure their shares of Eternal felicity) bury themselves alive in solitudes and monasteries; espouse mortifications, study death and Eternity, until they have consumed themselves to a fit size, to pass the needles eye: hence the body of her Children so infatigable in their devotions, as fearing themselves idle, when they are not acting that main Concern: so just in their dealings, so cautious in their words; so circumspectly in their actions; so charitable to all men. It was this feeling consideration, that emptied catholics purses, to fill the world with those pious Monuments of Churches, Hospitals, schools, Bridges, &c. as Sacrifices to their Creator, and works of mercy to their Neighbours. It was this prudent fear, instituted so long and frequent Fasts, to subdue interposing flesh and maintain the souls pre-eminence; and converted so much time into Holy dayes, to be consecrated to its Masters praise: almost each particular of which, is ascribed to the Roman Church, by the Protestant Centurists, Cent: 7. c. 7. Col: 181. lin. 15. and all these following: voluntary poverty, obedience, austerity, chastity Charityes, miracles, are acknowledged by our Minister in his 113. page., to be found in the Roman Church: 'tis the fruit of this catholic Doctrine infine, which hath since Christs time, conveyed so many glorious Saints to their happy home, and filled Heaven and earth, with the praises of God and his Roman Church.  
Here you have a true map of the three and his fruits? the Roman Churches Doctrine; and its long experienced effects to wit: the fear of God, a resolute detestation of 'vice, and constant perseverance in all virtues and holiness of life: which evidenceth M. S. his either want of knowledge or injustice; in farthering these extravagant Cases upon so holy a principle.  
But the Child shall not be lost for want of a father. M. S. his inditement( of teaching Doctrine suitable to mens carnal inclinations) is very applicable, and with a little help, will father its self by resemblance.  
There is a Church in the world, which the Minister will not disown; whose first Founders entailed upon her, these fundamental Doctrines; that the ten Commandements belong not to Christians. Luther Sermon: de Moyse; approved on by Whitaker lib. 8. contra Duraeum sect. 91. L●ther in ca. 2. ad Galat. tom. 5. fol. 227. Calvin de vera Eccles: reform: p. 319. Brentius in explicatione Catechis: wittemb: an. 1552. p. 214.  
That it is Heresy, to require good works to salvation, Luther Sermon de piscat: Petri in postil: germanica part 2. fol. 154.  
That noe sin but incredulity can dam● a man how much soever he sin, lib. de capti: Babylon: cap. de baptism: Beza and the Church of Geneva in their confession fidei cap. 4. parag. 20.  
That the Commandements are impossible to be kept, Confess: Augustan c. 6. Apologia Anglica in Syntagmate Confess: p. 123. Luther de libert. Christiana. Tom: 2. fol. 4. Calvin in antidote: council: sess: 10. cap. 12. p. 284. Whitaker lib. 1. Cont Duraeum sect. 9.  
To these Sir I could add a large catalogue of your others doctrines, which as you say in your 46 page. foment debauchery, loose the rcines to all vices, and destroy the very end of preaching and Christianity.  
And what Godly fruits have sprung from this hopeful seed? mary such as forced your own Sir Edwin Sands in his relation of the West parts of the world, sect. 48. initio, to say; that there is no perfection in your Doctrine and reformation: and Stubs,( in his Motive to good works Printed anno 1596. p. 43.) to aclowledge, that Papists exceed you far, in all good works and godliness: and the Primitive Parent of your Church, to vent his sense in these rude words, for which his Authority will be my excuse; Our Disciples( saith he) live as they believe, they are, and continue Swine, they believe like Swine, and die like Swine, Luther in 1. M. ad Cor. c. 15. Such fruits infine, as forced this feeling complaint, from a very famous Preacher and Divine of the Reformed Church: How( saith he) is that mercy of mercies slighted by us, nay a burden to us, which should be prized above all the endearments of this world, I mean th● Gospel of Salvation? how have we wasted these mercies, as these Prodigal did his portion, upon his own Lusts and filthiness? we have strengthened our hands by them, in Rebellion against the Author of them. Not only the banks of Religion, but Civility too are broken down. Whereas 'tis usually said, that ill manners produce good laws, we have reversed the aphorism; and the good precepts of our Religion, have introduced the most Corrupt Manners. Our holy Faith( which like a foundation should support good works) hath like a gulf swallowed them up. And so universal a depravation is there amongst us; that we have scarce any thing left, to distinguish us from the most barbarous people, but a better name, and worse vices.  
Sure some envious Papist( will my Protestant Reader say) fathers this on us: no such matter; it was an Orthodox Minister of the Church of England; whose Gospel-Converse with the Protestant Church, made him thoroughly acquainted with her Condition; and obliged him by his office, to speak and print it to their faces; and at the same time, as he was uttering the same invectives against the Roman Church; ●ven M. S. himself, in his page. 122.  
And now which Religion of the two, most suits mens carnal inclinations, will be evident to any man that considereth these confessions of their own; and the necessary consequences of their debauching principles;( to use his own expression.)  
Yet to disfigure the Roman Church; and lessen the enormity of their own vicious Principles by example; he follows those industriously affencted steps of his predecessors, whose greatest study it hath been, to possess the simplo against Popery, by voluminous batteries, against the scandalous inventions or practices of her single members. It is this false dealing, hath been the main performance of most of their Writers: it is this Specious delusion, delays the peoples return to their Mother Church: and it is M. S. his inconsiderate Zeal, to imitate this reforming maxim, which makes him so laborious, in this insignificant Collection of those very cases, the Roman Church condemned by Her chief Pastor Alexander the 7th. in the general congregation at Rome, an. 1659. as also, by all the Bishops and Clergy of France, as well as the faculty of Sorbonne; all which,( non-obstant the Jesuits utmost endeavours, to preserve themselves and their cases from so foul a blemish,) have stigmatised them with large Censures; whereof I shall add this short abstract, to evidence to the world, with how little truth or skill, the Minister is his 66 page.: tells his Reader, that he hath not heard, that any of these were Censured at Rome, or otherwhere( as he would intimate) the particular Censures run thus, that the Doctrines held forth by these Casuists, are,  
False, erroneous, scandalous, dangerous, contrary to the laws of God and man, to Scriptures, Fathers, councils, Canons, Theology, encouraging sinners in ignorance, presumption, impenitence; furnishing them with excuses, palliations, evasions, to the ruin of their Souls, and countenancing them in the neglect of their salvation, and of the instructions conducing thereunto; temerarious, ridiculous; introducing confusion into Christian morality; blocking up the way to Eternal beatitude; Complying with the corrupt inclinations of nature; apparently tending to licentiousness, derogatory from the precepts of Jesus Christ. offensive to chased ears, patronising criminal actions: prejudicial to charity; enervateing the precept of alms; hardening the hearts of the rich, towards the distressed members of Christ: maintaining the Simoniacal heresy, contrary to the council of Lateran; to the Canon Law, countenancing lewdness, debauches, revenge, Murders, domestic infidelities, inhumanity, Corruptions of justice, usury, fraudes, breaches of trust, perjuryes, equivocations, calumnies, epicurism, Luxery, undutyfulnesse in Wives to their Husbands, in Children to their Parents, in Servants to their Masters: dissolving the ties and Cement of all orders and relations; raising disturbances in Familyes; dispensing with the truth, sincerity, humility, simplicity, and resignation, requisite in Confessions: eluding the Commandements of the Church, contrary to the Cuncel of Trent, injurious to Princes, Judges and magistrates, disturbing the public peace; and abetting tumults and sedition; destroying the judicial Authority of Christs Ministers: injurious to the Priesthood of Christ himself.  
And what judgement shall we now make, of M. S. his capacity, who after all this, pleads himself a more Stranger to such public Acts of the Roman Church? or rather, we may say, how blind is his envy, and how great his partiality, in perverting Her most Pious care and vigilancy, into an argument for her condemnation.  
The Reader may make a further trial of his trust, by the following Instances found verbatim in those same catholic Authors, from which M. S. gathered his Catalogue of absurd cases, and which were writ purposely, to confute and suppress them, by councils, Fathers, Tradition, and the present Churches condemnation: which the Author of the Provincial letters( cited by M. S. p. 64.) hath done very effectually, before their condemnation.  
Since their condemnation, the advertisement prefixed to the Jesuits Morals( Cited also by our Minister in his p. 62. 66: &c.) gives you both the Authors, and the French Churches sense of them, in these words: It is hoped( saith he) that this Publication will prevail to remove the scandal, which the Jesuits have caused from the Church; to which, they gave place to the heretics to attribute to these opinions, for which it hath the greatest horruor and that those unhappy Persons who are separated from its Communion, shall not impute them to it any more; after so public a disavowing of those maxims, altogether abominable as they are. Not giving them for all that, any advantage above the Jesuits themselves; because it is not hard to make appear, that the Principles of their morality are no less corrupted, nor pernicious, then those of the Jesuits.  
And a little after thus:  
And having prescribed unto himself, only therein to represent faithfully, those maxims alone of the Jesuits Morals, which are notoriously wicked, and which are the very same, against which all the Parochial Rectors of the most considerable Towns of the Realm have been stirred up; so that the Pope, the Bishops, the Sorbonne, and the other catholic faculties, have condemned by their Censures, the Apology of the Casuists, and that the faculty of Divinity in Paris have now very lately Censured in the books o● Vernant and Amadeus; we believe all these Censures, to be as so many approbations of this Book; and that for that cause, the Pope, the Bishops, the Sorbonne; and the other faculties and the Parochial Rectors of the Principal towns of France may pass for its approbatours, or at least of the Doctrine contained therein.  
We will add another Confirmation out of the Author called, The Moral practise of the Jesuits, in the Epistle to the Reader. This( saith he) is the present collection, of those Learned and pious Doctors of the Sorbonne: to inspire the world, and the Jesuits themselves with horror, at their detestable moralliy: there being no better way, to demonstrate the danger of the looseness they authorize; that latitude and remissness, whereof they are patrons; then by discovery of that abisse of injustice, avarice, lust, and other vices, wherein they have plunged themselves. A little after; Mutius Vitteleschi( saith he) their sixth General reflecting upon that Criminal faculty, wherewith those of his Congregation embraced all the new opinions, that tended( as his phrase is) to corrupt and ruin the piety of the faithful; saith( in a letter addressed to the superiors of all their houses) that there was reason to fear that the laititude and liberty of opinion of some of the Society,( especially in the matter of manners,) would not only utterly ruin the Company, but cause very great mischief, in the whole Church of God.  
The same Author in another paragraph goes on thus: The benefit( saith he) we propose in publishing this Collection, is to Confirm the faithful, in the abhorrency they ought to have of the Morals of the Jesuits, which( as a poisoned spring) convey venom into the hearts of all that approach them;& to persuade the people, to avoid their detestable Maxims; which having corrupted the understanding, engage the will in dissoluteness and debauchery; and to incline the Jesuits- to give better attention to the Judge, ment passed of them, by so many great Persons; particularly of the faculty of Theology at Paris. 1554. the accomplishment of whole sentence is cleared, by the Hystorical relations reported in this collection.  
Here we have the Pope, Bishops, the faculty of Sorbonne, and the whole Church of France; I there own General Condemning the Jesuits wicked maxims, and Cases; what need then was there for M. S. to take them up again, to be stygmatised with this petty Censure? and with what Conscience can he deceive his Reader, with this either malicious or ignorant affirmative, page. 55. that they are unanimously propounded by our Casuists; and p. 67. unanimously received by our great Doctors: and highly prized by all catholics; when neither he cites, not the Censures mention any, but a few Jesuits. Let him please to learn then this justice of St. Austin Epist. 119. to distinguish the Church from her erring members; for if this Protestant Method of arguing, might be allowed Currant; we could collect such a multitude of her professors extravagant Doctrines, as would render the Protestant Church, a magazine of iniquity; and the rather, because she may be very justly thought a favourer of such tenants, as she never yet disgraced with public Censure. Nay such inconsequent reasoning would not want, St. Peters compliance with the Jews; St. Pauls circumcision of Timothy Acts 16. the Idolatrous Conscience of the Corinthians, 1 Cor: c. 8. and a hundred more, to make the purest times of Gods Church a stumbling block to such unreasonable adversaries. Let Protestants then vouchsafe at last, to submit to St. Austins most instructive council, to cease their clamours against the Church for the faults of those bad sons she condemns and daily laboureth the correction of, Aug: epist. 64.  
But we must not sit down here; it seems his own reason made him distrust this manner of assault, and therefore to make his victory undoubted in the vulgar eye, he summons in his auxiliary Instances of some catholics, that presumed to sin because the opportunity of Confessing themselves was at hand: p. 76. of some groundless conjectures, uttered in the Pulpit by indiscreet Preachers; p. 92. of one that is said( but without proof) to be sent into Germany, with a pack of pardons to raise money for the Pope, p. 91.  
How implacable is M. S. grown against the Roman Church? must the very sins and natural imperfections of particular men be transfused into the Church, and appropriated unto her, as her peculiar offspring? and the Covetous abuses of holy things be brought in judgement against her, even after she hath provided strict laws against them; as may be seen concerning the avaricious practices of Indulgences, in the council of Trent. sess: 21. de reform: c. 9.  
But that which looks most like an argument,( and which only befriends him with seeming advantage) when I have summed it up into one orderly inditement, will be this contracted venom and Quintessence of all his objected Cases.  
First, That the Church of Rome hath universally degenerated, from her wholesome and primitive use, and faithful dispensation: of that most important Sacrament of Pennance: seeing that contrary to the express sense of Antiquity) she daily, and every where, allows her Priests to admit evidently impenitent, wilfully and uncorrected, and daily relapsing sinners, and all sorts without exception, to the Sacred benefit of Absolution and Communion: not one Confessarious in ten thousand daring, once in twenty yeares( though sometimes convinced of its necessity, for the aforesaid reasons) make use of the retaining part of his power, for fear of incurring the shameful Censure of singularity: but many of the jesuits on the Contrary, being blinded with pride, to glory in the multitude of their Penetents, as arguments of their societies matchless sweetness and dexterity.  
Secondly, That the Primitive( and therefore safest practise) of large and severe injunctions,( ordinarily imposed upon sinners, reconciled in the Sacrament of Pennance) so to humble and mortify them, into a serious sense of their vicious habit; and reduce them to the love of virtue, by the just penalties of their iniquity) that this wholesome, and Divinely instituted means of Correction is unwarrantably perverted, into that fatal Indulging of a five Paters, or a Rosaryes penances: a Custom woefully experienced, to beget in sinners a damnable presumption, that Gods mercy is at the beck of their Courteous Confessor; and( to use the Jesuits own expression that sins are as easily forgiven as committed.  
Thirdly, That the universally established Doctrine, and use of Indulgenses,( as to their constitution of the joined Merit of Christ and his Saints, their promiscuous and arbitrary application, as well as Conceited effect in foro dei) do expressly thwart, the primitive sense and practise of that juridical part; Lull Gods people into a presumptuous security, and evacuate the Apostles Counsel, to labour our salvation with fear and trembling.  
This Charge concerns those most, who are tied by their Character, to be faithful dispensers of the mysteries of God, 1 Cor: 4.2. Who, though clad with flesh and blood, do the function of Angels, Chrisost; de dignitat: Sacerd: lib. 2. c. 4. and are put upon that dreadful task, to distinguish between leper and leper Hierom Comment: ad cap. 16. Mat: a task, wherein the best qualified walk upon Rasours, between a double precipice of displeasing God or their Penetents; where the want of due knowledge, and discretion, fills doomes-dayes book with their own sins, against the day of wrath: where these and the least straining of Gods Law, to their Penetents corrupt humours; betrays them to perdition; and agravates their own damnation; to be inflicted with more severity, Greg: 24. moral: cap: ultim? a task for which not one of a thousand( saith Avila) not one Priest of ten thousand is fit, saith St. Francis Sales, introduct: Chap. 4. part. 1.! a Calling too high, and perfect, and difficult for a multitude; as one( styled by some Sorbonists as learned a man as this last age produced) saith in his Notes upon F. D s. result p. 5.! A calling trembled at, by those incomparable Masters of Antiquity, and never accepted by them, until the Churches repeated Commands had extorted their submission: a function infine, environed with a labyrinth of difficulties; which when St. Chrysostom reckoned up with tears, he was forced to aclowledge, he was too weak for so great a burden, Chrysost: ubi supra: and when considered by the Church herself( the last time She travelled abroad in her own shape, to meet the world at Trent) was called, onus ipsis etiam Angelicis humeris formidandum sess. 6. de reform: c. 1. c. 1.  
It is no wonder then, if men of that Character should fill volumes with learned inquiries, how to answer doubts with secure decisions: but it is both a wonder, and pity that Interest should oversway them, to broach so many conclusions, in behalf of 'vice and iniquity.  
But the Church of God hath taught us another lesson; and assures us, that as mans eternal happiness depends wholly on the forgiveness of his sins; so no blessing seals so firm a league between God and Man, nor requires the engagement of so many duties to maintain it. A due application of this soul-redeeming Sacrament, vests us with the nuptial rob, and makes us the sons of God: a title none can lay claim unto, without a previous sacrifice of his whole heart Deut: 4.29. Jere: 29.13. this absolutely necessary condition leaves noe bias towards fatal endearments: but detests them with a disdainful eye; and engages the true converts, to be professed enemy to those relapses which Crucify his Christ a new Trent sess: 6. c. 6. Aug serm. 7. de tempore. and a faithful practiser of that iustice which is an indispensably necessary ornament for every fowls, that will enjoy heavens bridegroom.  
We know the uncontrowlable statute of our sovereign Lawgiver, which excludes all from heavens but the observers of his holy will Mat: 19.17. we know the terms of the Adultresses reconciliation was, to renounce all Correspondency with wonted offences; and to subscribe with heart and hand, that she would sin noe more. John 8.11. c. 5.14. and we are as well assured by his Apostes instruction, that every real penitent, evidenceth himself such, by a further duty of perseverance, in all holiness and justice, luke. 1.75. and cessation from sin 1 Pet: 4.1. A little patience will satisfy us, that it is as undoubted a maxim with Antiquity, that he that is sorry for his sins, and doth not forsake them, but commits them again, he either dissembles, or is ignorant what true repentance is, gregory homilia 34. in evang Aug: Serm: 7. de temp: de paenit: dist: 3. qui admissa. That he is not penetent, but a mocker of God, who still acts, what he pretends to repent, Isidorus de summo bono, that true repentance is, to be sorry for past sins, and to Commit them no more: Amb: Serm: quadrages: that that sorrow is vain, which following sins defile, Aug: soliloq: Infine, that those who continue accustomend vices, come not to Christ, Hierom: lib. 1. Comm: in Mat: c. 9.  
The Church of former ages was most peremptory in this practise, and allowed not the most privately incorrigible sinners,( nor even the most reclaimed Penitents,) to be present at the Canon of her dreadful Sacrifice; until their self conviction, and humble patience, had carried them through the uttermost rigours of their many years injunctions: much less did She permit either sort, to partake of that holy Table; or even of the Sacrament of reconcilliation; until She had gained a through experience of their unsained conversion: the Greek Fathers afford plentiful proofs, to evidence this to have been her custom, and the same Rule is confirmed unto us, by her caconical precepts, ery obvious to be instanced; of Usurers, 3. q. 7. Parrag: porro: of Drunkards and Gluttons: c.& si Christus parag: quidam enim prohibentur extravag: de jurejurand: c. a Crapula: ex: de vi. 25. d●stinct: parag: alias ea demum. or of any other notable sinners. c. si sacerdos de officio orain: very frequent in the Canon Law, and ancient councils. And such alfo, is the serious instruction of the Counsel of Trent sess: 14. c. 4. Where it earnestly laboureth, to revive that wholesome Doctrine; urgeth and proveth the absolute necessity of a new heart; Cessation from sin; and an unreconcilable detestation of our former iniquity, to obtain Gods mercy; and to be fit to eat of this bread of Angels, Sess: 13. c. 7.  
Nor is this her whole care, to suggest them due means, to recover their Creators favour, and evidence their true sorrow, and amendment: but She also exacts the continued duty of laborious satisfactions; so to satisfy Gods justice; antidote relapses, and repair the ruin of their former happy state, by the increase of new virtues. Sess: 14. de penit c. 8.  
He that repines at this Doctrine, bewrays his ignorance of Antiquity; and discovers himself no real Convert. For we are  told by the Cannon Law,( that Compiled abridgement of councils and Fathers, as( Canus de Locis c. de Author juris Pontificii calls it) that true Contrition willingly suffers all things: de paenit dist. 1. c. perfecta.  
Those Directors mistake as grossly, as their Penitents are dangerously misinformed; who conceit a five Paters, or a rosary a sufficient injunction, to expiate their damning sins; or to undermine their ill habits. The council of Trent sess. 14. c. 8. intimates, that this is too mildred a check, and too slender a preservative for that soul, which is newly delivered our of the Devils jaws, after it had put on the impudence, to violate the temple of God. And at the same time, that the Sacrament of Pennance is the fiery trial; full of rigour and chastisement; which serious admonishment the council backs out, with the Authority of the Ancient Churches Canons; to which it appeals in the beginning of that Chapter; and to which( at its instinct) it is but our duty to follow it, in this inquiry.  
In this instructive Index, of Popes and councils, deliberate resolutions of Cases( inspired by the Holy Ghost, in the judgement of Damasus 25. q. 1. cap. violatores) we are taught, that he that lies with a nun, both he and she shall do ten yeares Pennance, shut up the most of those yeares; to fast the greatest part of the said ten yeares, with bread and water; excepting sundays and chief holidays: on which, and in the latter yeares, they are allowed some roots or pease, and a little wine; and after the first yeares strict performance, to Communicate. 27. q: de filia: &c. devotam.  
That he who lies with two Sisters, or his Mother, or Daughter, ignorantly, must do seven yeares of the said Pennance: and if witting; let him be for ever forbid Marriage, besides the foresaid Pennance. 34. q 3. si quis Cum duabus.  
He that breaks his Vow made in private or a simplo Vow: three yeares of the same Pennance. 27. dist. fi vir.  
A Priest that commits Fornication, is enjoined ten yeares Fast, with bread and water, &c. 82. dist. presbyter si fornicationem.  
A Priest that commits wilful Murder, let him be degraded for ever, and do seven yeares of the forementioned Pennance. dist. 50. miror  
He that murders unwittingly, shall undergo five years of the said Pennance. dist. 50. eos& duobus, c. sequent.  
He that murders a Pagan, or Jew, let him repent forty dayes in the same manner, dist: 50. parag. qui non odii.  
He that kills a hidden thief, when he might take him alive, four dayes repentance with only bread and water, &c. d:& extra: eo: ca. 2.  
He that kills his Mother, let him do ten yeares Pennance as before: 33. q. 2. lat●rem. He that kills his Wife shall do more yeares Pennance: as also those that kill their Children, ar: exeo c. ult: in text:& glow: de homicide:  
He that kills a Priest or a monk twelve yeares, exit: de paenit.& re: c. 2.& 17. q. 4. qui occiderit.  
He that takes a mans life by false witness, given by himself against him: shall do seven yeares of the like Pennance; ex: de accusat: accusasti.  
He that perjures himself, shall fast forty dayes right out in bread and water, and do seven yeares of the former Pennance; the same shall he do that forceth or draw●●h him unto it. 6. q. 1. quicunque  
He that me●sureth with false measures, s●all f●st 30. dayes with bread and water.  
He that commits sacrilege shall do seven yeares Pennance; during three of which he shall eat no flesh, and in the fourth only be admitted to Communicate.  
He that blasphemes God or his Saints, shall for seven sundays during the time of the mass, kneel at the Church gates, head and feet bare, and a halter about his neck: each of which sundays he shall relieve three poor people, if he be able; and shall fast each feria of this time, with bread and water: extr: de maledi: statuimus: and if he be rich, he is moreover to pay 30. or 40. shillings( according to his ability) to the Ministers of the secular power; whose care it is to Condemn, and punish him, even with death if notoriously incorrigible, according to the Civil Law, in auten: vt non luxu cont: natu: circa medium. Colla: 6. And this small mulct of money( saith Hostiensis) the Pope ordered to be imposed by the secular power, for the relief of the poor; and to reward the Ministers of Civil justice, who were dili, gent to Chastise them, Hostiensis Titulo de maledicis.  
The Bishop that omits the Correction of simony, shall do two months Penuance:  
He that useth Magical enchantments, five yeares of the above declared Penance.  
He that burns a house or barn wilfully, three yeares and make restitution.  
He that will not be reconciled to his Neighbour, let him undergo a whole yeares penance, and lay by all enmity.  
But these are enough to Confront the Ministers pretended list; and acquaint us with the careful and strict proceedings, of those best ages of the catholic Church; which John Chappuis( a professor of both laws at Paris) tells us, is the Rule, which all Priests are obliged to know; and by which, all Confessors ought to enjoin Penances: thus in his Comments upon Raymunds sum, tract: 4. de panit: p. 159. 163. Infine, without the imitation of which Capital direction, men engaged to that charge( saith Canus lib. 8. de locis cap. 6.) must needs incur great absurdities, as well as hazard to themselves and Penitents. A practise in short, which the council of Trent assures us, hath been delivered unto us, as most necessary, in the judgement of all ages. sess: 14. de paenit: cap. 8. initio & modo. and charges all Priests, faithfully to execute it; least( saith the council) being overpowered by blind indulgency, to abate of that wholeseme rigour, which justice requires for the expiation of greater sins; they themselves become obliged, to bear the punishment of their Penitents offences, Trent ubi supra ca 8.  
What think you now Sir? is there any thing in all this, that can encourage liberty, and foment carnal inclinations? nay on the contrary, is it not evident, that this map of the Churches practise, is of so different a complexion. from that deceitful Index of your Taxa Cancellariae( which singles out this least necessary, and rarely practised condition of a pecuniary mulct, from all those divinely instituted and indispensible requisites to be reconciled to God, and his Church) that it totally confutes your pretence, of giving any account by it, of the Roman Churches absolutions?  
But supposing the world had seen, or the Pope allowed a Book of that model ( a thing I couldn ever assure myself of) yet you are so just, to clear the Church of that imputation; and to aclowledge in your 88. 89. and 90. pages that not only some Sorbonists, but even the Inquisitors of Rome have stigmatised it; as soon I suppose) as it fell into their acquaintance. Again, it is certain that those sins your Taxa speaks of, are punishable in both Courts, Ecclesiastical and Civil. If then the Spiritual-Swordmen or Lay-Absolvers of your Church may with approbation, extract whole Estates, out of the peoples sins; why may not the Roman Church buy her beggars bread, and reward her Ministers of Justice with petty Fines, gathered upon the same account? and this is the whole intent of such taxes; as you may see in Hostiensis lately Cited: a second retion will add this important difference; that the exact payment of these penalties is the utmost concern of your taxe-Masters; whilst their true Mother( the Roman Church) attends hers with her constant care, in order to their salvation.  
To Conclude, though the decay of Christian piety, hath generally rendered the people of these latter ages untractable, and more disposed to Spiritual Rebellion, and even atheism itself! then to humble themselves to the Churches discipline, and accept of condign Pennance( a misery sore complained of in these very terms, by the Fathers of Trent, as you may red in Suavis, his History of that Counsel, lib. 1. p. 21. 22. yet the Church of God as her Great Master did jerusalem) like another St. Monica still follows her Children, with pitty in her heart, and tears in her eyes, and all sorts of solicitudes to procure their salvation.  
For this reason, hath She Converted so much time into holidays, thereby to oblige and 'allure their frequent Prayers. Its for this, She interposeth her Authority, to command so frequent Fasting dayes and Jubilees so to supply in some measure those due Penances, which their own Ghostly Fathers durst not provoke them with. And its this, that fills her Pulpits with infatigable Preachings, and pressing Exhortations; that they will be careful to satisfy for their sins, by the right use of these; and the constant practise of alms, Patience, and all other exercises of Christian mercies and Duties; and all to the intent, that( by this Pious circumvention) they may be induced, to perform those just Penances by their own election, which their Pride or looseness forbid them to welcome, as the Churches, or their Confessarius his injunction,  
But let such daring Korahs and Dathans know, that God hath neither altered his Holy Institutes, nor abated of his Justice! and that though the universal looseness of degenerated Christianity, hath overswayed some Casuists of this last age to gratify mens humours, by misrepresenting the rigour and diminishing the severity of both: such bold repeats though they have indeed for a while been,( ob duritiam Cordis as the Trent Fathers in Suavis say) only disliked, and conived at, yet that holy Spirit( which St. Austin Epist: 119. saith, never suffers his Church to err against Faith and good life) hath in due time given her both Courage and Conveniency, to pronounce their condemnation, as we have seen above.  
As concerning his third objection of Indulgences, I do not apprehended, that the Churches Doctrine and sense of them truly understood, can offer any scandal to any impartial Peruser. If you sift all the Canons of that most Popish council of Trent, you shall find that Decree of hers Sess. 25. in fine to be the whole latitude of her proposals, vizt. that the same power of granting Indulgenses which our Saviour left her, and the Ancient councils which she alludes unto,( vizt. Neocesarea Can. 3. Nice Can. 11. 4. Carthag: chapped: 75. Laodicea Can. 1. and 2. &c.) approved of, is still in the Church of God. That is to say, a power to remit all, or a part, of those forementioned caconical Penances, when the Penitent seems incapable to perform them, or otherwise sufficiently contrite and reclaimed, as Suares informs us, tom. 1. de indulge: disp: 4. sect. 2.  
By this Doctrine and the following caution it prescribes, as well as the reason it adds for it; it cuts off all pretences of stretching this power, to the remitting of any penalty due and unsatisfied in the sight of God: for the council warns that they be sparing granted; least( saith it) by too much indulgency, the Discipline of the Church grow weak and insignificant.  
But to clear up this difficulty, and to remove that odium which the misconstruction of some Schoolmen, or the the groundless clamours of our adversaries, have created against the very name of Indulgenses: we will give you this true Copy, where they are pictured in their own shape, as delivered by our Chief visible Pastor in form of jubilee, ( that most indulgent and superlative grant of all others) as Abelly a Sorbono● Doctor calls it, in the second part of his Medulla p. 248, hear his holiness then with attention as followeth.  
Clement the 8th. in his Bull for the jubilee an. 1600, hath these words.  
That truly holy Year, acceptable to God, and year of pacification, wherein Mankind might repent, and be Converted to God the Father of mercies with their whole hearts: that year was first published unto the world, by Christ Jesus the Son of God, sole Author of our life and salvation, &c. And we also now, who( though abject and unworthy) are the Vicar of Christ our Lord upon earth, by his own appointment) do from this sublime station of the Apostolical Charge publish and declare, this same year of jubilee of true repentance, and Spiritual Comfort, to all you that believe in Christ, and because the servant love of Christ whose Person we represent( as his Legate to the whole world) urgeth us, and zeal for the salvation of souls possesseth our heart; we do exhort and beseech by the shedding of the blood of Christ, by his coming into the world, and by the dreadful day of judgement, that( especially in this holy time of jubilee) every sinner be converted from his wickedness, and return to God in purity of heart, innocency of Conscience, and unfeigned belief, because our Lord God is clement and merciful, above the malice of iniquity.  
And Urban the 8th. more expressly, in the publication of his jubilee, gives this Charge to all Prelates.  
Let it now( saith he) be your care above all other times, to extinguish illwill, jarrings, contentions and inveterate hatreds for Christs sake. Let now all filthy Lusts of the flesh be washed away, and the temple of God be clean; and let every one possess his own in honour and holiness, that God may dwell in their bodies: teach them, now especially, to detest wickedness, and that they be careful, not to abuse the name of Christians; teach also, that they labour in vain, who hope to gain the benefit of Indulgenses, without a diligent endeavour, to bring with them the necessary preparatives, of an humble and contrite heart; and firm resolution to persevere, in the exercise of Christian duties.  
Supposing then this to be the Churches sense, as it appears by these authentic grants of two Popes, and as St. Thomas, Bellarmin, and all Divines do acknowledge) vizt. that to obtain the benefit of an Indulgence, a man ought to be truly contrite; in the state of grace; and really tesolved to labour to satisfy Gods justice, by a strict performance of all those above mentioned dutys, for the expiation of that punishment, he is liable unto in the sight of God, after the guilt remetted; a president of which God himself gave us in Davids reconciliation 2 Kings 12.14. and chap. 24. v. 22. it necessary follows, that all that the Church intends in granting Indulgences; is to exempt her penitents thus disposed, either from the whole, or a part, of those canonical penances, which she might by the Authority of Christs Institute,& the practise of Ancient councils, have justly enjoined them: thus Suares tom. 1. de indulge. disp. 50. sect. 3. who cites St. Thomas and Bonaventure for the same.  
Now the former of these is called a plenary Indulgence the other limited, according to the grant. Neither of which thus understood, can diminish, but rather doth increase a sinners care, to remove Gods just revenge for past offences, by a voluntary choice of such mediums, as may enable him to say, with that pattern of true repentance, I will every night bath my bed, I will water my couch with tears Psalm. 6.6. or with Hezekiah, I will give thee an account of all my yeares, in the bitterness of my soul. Isaiah. 38, 15,  
Thus may we safely conclude, that all those grants which promise a thousand or more yeares pardon; which dare stretch to culp and pain or satisfaction due to Gods justice in foro dei;( some of which Bellarmin in his 9th. Chapter acknowledgeth to be the inventions of mercenary dispensers) that such( I say) do not suite the Churches sense; and consequently are to be rekon'd amongst those manifold abuses of this primitive power which the council of Trent in the same 25th. Session, doth so strictly enjoin the 3orrection of which happiness, though it jump not with the speed of our holy Mothers wishes: nay though that heavenly inspired Directrice seem to be taken on a side; or rather, to drowse on in a prudent conniveance; watching due means, and convenient season to remedy some private inventions, and encroaching disorders. Yet hath God blessed her, with a most Christian daughter; zealous and vigilant, and ready to oppose herself, as a wall of defence for the house of God: by whose power and wisdom she hath furnished these last ages, with meet remedies against spreading cankers: by whose important mediation, we doubt not but Christ himself will restore his injured spouse, to the perfect use of all her limbs: and arm her with an awful scourge, to purge Gods temple, from all those darling knacks of interest; devised, and incredibly magnified, by her too affectedly independent, as well as Mercenary Cadets.  
He that is scandalized, to hear the Militant Church liable to such trials, may correct his mistake by our Saviours prophesy, that her growing wheat should have a mixture of chaff and Cockle. Mat. 3.12. Mat. 13.30. and may take of his wonder by reflecting, that each species of things is beautified with black patches. nor will our adversaries see any cause, of their frequent clamours against the Roman Church upon this account; when they consider, that that most Golden age which saw the Apostles sit as watchmen upon the walls of jerusalem, produced such a brood of degenerated Disciples, as provoked the visit of St. Pauls Chastising rod, 1 Cor. 4.21. and furnished him with a Godly wrath, to demolishe their superstructures 1 Cor. 3.10. and to confounded the sordid aims of such, as sought their own Interest, more then the honour and service of Christ and his Church Phil. 2.21. Besides, St. Austin example will justify our imitation, and more just application of his words to the abuses of our times, in telling the world in his own phrase: I cannot approve of them, I judge they ought to be cut of at the first conveniency, by those that have power to do it; and there are many things of this kind, which, what for fear of scandaliseing some Godly persons, and unwillingness to provoke the turbulent, and factious, I dare not condemn so boldly. thus St Austin epist: 118. ad januarium.  
But then it must be our main care, to avoid that fatal extreme, which perverts our zealous endeavours to our own destruction; by persuading us to a voluntary divorce from the Churches holy faith& Sacraments, because of particular mens abuses or errors. which sovereign caution( if duly laid to heart) both renders the first reformers excuseless, and convinceth their successors, of an absolute necessity to discontinue their schism; and make speedy return, into the lap of their Mother Church for as Ireneus lib 4. Cont heres: c. 62. assures us; there is noe reformation so important, as the evil of schism is pernicious. But this last trial hath won our attendance, beyond the merit of the cause: his fourth quodlibet being as delusively contrived, and as weakly fortified, shall be the subject of our next attempt.   

Chapter V.  
His atheistical Plea, against all Miracles in the Church of God.  
IT hath since the beginning of the world, been the inseparable Property of envy, and Corrupt nature, to labour to vilify and abolish, those excellent faculties they could never attain unto. Full well knew Luther and Calvin the necessary importance of Christs promise, to propagate and confirm his truth in all ages, with raculous effects, wrought by the Missioners of his Gospel, as well as his most eminent believers in every age. Mar. 16.17. John. 14.12. a truth acknowledged by the Church of England, in her Marginal notes upon this place, in her Bible Printed an: 1576. and which( if those first Reformers attempts to verify it in themselves, had proved successful) had noe doubt been as emulously laid claim unto, by their Church as by ours; and as industriously born up to the world, during the whole time of her continuance.  
But the God of truth disdaining to set his hand to falsehood, was pleased to employ his extraordinary judgments, to punish their arrogateing presumption, and prevent the worlds delusion. In Luther, by unbridleing the Devils strength in the possessed person, to foil his uncommission'd undertakeings; and put him to Confusion. In Calvin, by punishing that impostor with real death, who had conspired to counterfeit it, for the Confirmation of a lie, the whole narrative of which hints, is warranted unto us: by such authors as were eye-wittnesses, vizt. Staphylus. in his absolute Apology fol: 404. and Bolseck in the life of Calvin. c. 13.  
It was this woeful experience in those first parents of his new belief, which obliged their surviveing disciple M. S. to take up the Hue and cry of their disgust, against God and his Church; for not dig●fying their private inventions, with the same testimonies as his own truth; and( perhaps by way of Revenge) to pass a general condemnation upon those works of omnipotency, by a profane compare of those Christian convictions, with Antichristian delusions as our Minister doth page.: 96.  
But least the uglynesse of this impious censure should happen to lesson his credit, and obstruct his readers belief he picks out 3 or 4 of the least authentic, or rather doubted miraculous relations( never as yet that I know of, Made use of by any catholic controvertist) which he nevertheless will needs persuade his Reader p. 97. are confidently urged by us, to prove the Roman Church a true Church; and to establish( as he terms them) her new coined Doctrines. And all this by a superadded insinuation, that these pitiful mediums are the whole support of her tenants of faith.  
But what is the mystery of this disingenious dealing? mary the faithless Sophister not daring to encounter those unpeachable miracles, and numerous demonstrations, which have for sixteen ages together blunted the Courage of her stoutest adversaries; and manifested the truth of the Roman Churches faith: resolves to disgrace her in the Vulgar esteem, by labouring to persuade them, that she hath no better proofs for her most important tenants, then those few unwarrantable Miracles he hath craftily singled out, with a confidence that though the evidence of her authentic Miracles: hath obliged the acknowledgement of his most eminent predecessors, yet these uncertain ones, might perhaps prove weak enough for his defeat.  
But let this delusive Writer learn, that the Roman Church hath a Gordian list of undoubted Miracles: such as undeniable evidence hath forced their chief Doctors to subscribe unto, in proof of these he mentions, and all other points of catholic Faith.  
The very touch of the Image of Christ( erected to his honour by the woman he cured of her Flux) empowered the herb that grew up by it, to cure all diseases, as Eusebius relates in the 7 Book of his Eccles: Hist: c. 14. And( besides the instance w the Minister transcendent wisdom dares deride in the second Nicene council) Athanasius de paffione Imaginis Christi in Berito, and Gregorius Turonensis de gloria martyrum lib. 1. c. 22. gives us authentic testimonies of those heavenly effects God hath wrought by those Sacred representatives.  
Concerning the venerable relics of Saints, Nazienzen in Cyprianum, Chrysost. libro contra Gentiles, speaking of the relics of the holy Martyr Babylas; Palladius in historia Lausica c. 62. St. Austin de Civitate Dei lib 22. c. 8. Hierom Contra vigilantium, Greg: Turonensis de gloria Martyrum: These with many more give us irrefragable assurance, of infinite Miracles occasioned by them: which is owned by fox in his Acts Printed an. 1573. p. 61. and Whitaker contra Duraeum lib. 10. p. 866.  
In confirmation of Prayer to Saints St. Augustine de Civitate dei lib. 22. c. 8. tells us of many cured of their diseases, by invoking the holy Martyr St. Steven at his Monument, to omit many others:  
The Real presence is confirmed by infinite Miracles; of which take these few: First an infinite multitude of Angels appearing with reverend attendance to that dreadful Sacrifice, mentioned by St. Chrysostome lib. 6. de Sacerdotio. c. 4. Its appearing like flesh, as Paulus Diaconus in vita Sti Gregorii: and Johannes Diaconus in vita Sti Greg: lib. 2. c. 4. Its appearing like a lamb, as Paschasius de Corpore& sanguine Christi c. 14. or like a fire assaulting the unworthy approachers: Cyprian sermone de lapsis post medium: Its miraculous preserving St. Ambrose his brother, in eminent danger of drowning, as St. Ambrose in oratione: de obitu fratris Satyri c. 7. Its causing dogs to devour their heretic Masters, who threw this holy Sacrament unto them: Optatus lib. 2. Cont: donatistas:: many of which Miracles are acknowledged by Dr. humphrey in his jesuitism p. 2. rat: 5. p. 626. and the Centurists Cent: 4. Col 431. We will add that famous one which happened in the Town of Knoblock, an. 1510. where a Jew disdanfully stabbing a Conse●rated Host, with these words; if thou be t●e God of Christians manifest thyself: immediately there gushed forth blood out of the said Host: thirty six were thereupon burned in the Marquisat of Brandenburg; and all Jews banished thence. This is related as a certain truth both by catholics and Protestants; Surius in Chron: Pontanus lib. 5. rerum memoral: Joan: Manlius loc. come: p. 87. Osiander epitome: Cent 16. c. 14. p. 28.  
Nor is its being a true Sacrifice less miraculously attested; by losing the chains of Prisoners, when offered for them, as supposed dead: witnessed by St. Greg. hom: 37. in Evang: Bede Hist. lib. 4. c. 22. and St. Chrysostome as above. By rest procured for the dead by it offered for them: proved by a vision which St. gregory Relates to that purpose, lib. 4. moral. c. 55. Many more of this nature are reported by the Centurists Cent. 6. Col. 819. & Cent. 7. Col. 577. all which are as many proofs of Purgatory; and Prayer for the dead.  
Miracles to have been done by the powerful Sign of the holy cross, is doubted by none, but such Jews and Infidels as despise the Prototype: Antiquity abounds with Instances to this purpose, particularly found in Athanasius in vita Antonij: Palladius in historia. c. 1. in vita Isidori: Theodoret in his Theoph: c. 2. in vita Juliani: to omit infinite others, acknowledged by Mr. Covel, who in his answer to John burgess. p. 138. saith, We cannot deny, but that God hath after the death of his Son manifested his power, to the amazement of the world, in this contemptible sign; as being the Instrument of many Miracles. As also by Learned Hooker who lib. 5. Parag: 65. of his Ecclesiast: Policy labours to justify the wonderful advantage of this holy sign, against the presbyters its sworn enemies.  
As to your last Instance Sir( though it assures us of your gross mistake, in citing Thomas Aquinas as an abettor of the immaculate conception) yet this faithless affirmative, as well as many others in your book,( which I neither thought worth my pains, nor paper to make my Reader a present of) make us doubt, whether your deliberate Printings( much less your abortive Pulpit-taske) can claim any further Credit, then a just examination finds reason to allow them. Which manly quality nevertheless( and your ranking the Immaculate Conception, and that large list which makes up the bulk of your book, amongst the Articles of the Roman faith) will no doubt deservedly translate to your Person, the peculiar Character of Sir Positive at all; as the just reward of your adventurous humour.  
But what is become of all M. S. his Bravadoes, and bold attempts against Popish Miracles? in the beginning of this Chapter, he cocked his beaver, looked bog on't( as it became a Religious Champion) with an undaunted resolution, to prove Popish Doctrines false, by evidencing the falsehood of her Miracles. But behold, on a sudden, the unexpected difficulty of the undertaking, hath beat him into Sobriety; and those few wrackling Miracles his own wisdom hath picked out to facillitate his achievements, have in a moment overset his courage: he handles them as gingerly, as an ass mumbles thistles; and( as it seems) took up the Cudgels, only to lay them down again; the result of his second thought being this turn-tail evasion, wherewith he concludes his Chapter, vizt. That the Popish Miracles are false, because the Doctrines which that Church confirms by them are false; though his bare word be the uttermost proof, his niggardly humour hath been pleased to afford us for either. Thus is poor Protestancy like hunted Squirel driven to her shifts; and forced to skip from bough, to bough, of and on, pro and con, until she fall into the mercy of the pursuer.  
By this small shift Protestancy( and all heretics since Christs time) have born up for a while, industriously vilifying the all convincing test of miracles: for experience having taught them, that heaven will give no supernatural warrant to their pretended mission, or Doctrines: and finding the Scriptures dead letter as pliable as a nose of wax, to conspire with their private fancies, against any Doctrine, which they have by Customary invectives, ignorance, interest, or education, conceived a prejudice against: the error of this capital Rule enboldens them without any more a do, to proceed to a peremptory condemnation of all the miracles wrought in that Church, where such doctrines are held: never considering, that the distinction of real Revelations from pretended ones, is a task above the power of human wit: and that Gods goodness hath favoured our ignorance with miracles, to be a Pilgrims touchstone, and secure Clew of direction.  
Without this distinctive light truth is noe more obliging then heresy, and falsehood: we may choose at hazard without guilt, yea and reject Gods word with innocency. It is the evidence of these supernatural warrants, which alone renders our disobedience damnable; and takes away all indifferency: which made our Saviour put the Conviction of miracles, before the crime of disbeliefe. John 15.24. what excuse then remaines for those wilful sonues of Pride, which do not onely relinquishe the sole Church in the world, recommended under those broad seals: but deliberately list themselves with those sects which( because God would never vouchsiafe to own them, with that necessary stamp) have always bid defiance unto, and laboured to vilify, those his Church and spouses peculiar Characters.  
That divine bounty, which planted the first seeds of his Gospel by the warrant of those supernatural signs; hath in every age since, performed the free engagement of his promise; by reaching the same infallible seals, for a Conviction to the in, credulous, as well as a rational Atractive or compulsion to the pious minded: and this as ofren, as the Roman Church found convenience, or necessity, to help on the performance of her great Master commission, to preach to all Nations, so to accomplish those numerous prophecies of his Churches enlargement Esay 60. Dan 2.44. Esa. 2.2. Esa. 62.2. Esa. 49.23. Esa. 54.23. Esa 62.6. Psal 102.15.22. Psal 2.8. Jer. 33.18.21. Psal. 44.15. Mat. 12.31. Mar: 4.31. to omit the rest?  
All Records will Confute him, that denies the Roman Church that singular property, to have been since Christs and his Apostles time, the sole fulfiller of those prophecies, in Converting Nations. And as false and injurious would it be, to affirm, that she was not endued with that powerful mediation of miracles; by which she subdued the infidelity of every Pagan Countr●y, and captivated them to a voluntary submission, to the sweet yoke of Christ and his Church.  
The important instance of Englands Conversion by St. Austin, affords us abundant miracles, for every particular, of our Religion. That it was our present Roman faith he brought, is evident in Bedas history, and levied by Stapleton in his fortress of faith; as also by the book called, The defence of catholics persecuted in England. c. 4. and largely proved in the prudential balance 1. part. ch. 14, 15. 16. as also in the book called, The three Conversions of England.  
That he confirmed it with true miracles, is testified by the same Reverend bead in his History lib: 1. cap. 26: circa med:& lib: 2. c. 2. 3. as also by St. gregory lib. 7. epist: 30. to Eulogius Patriarch of Alexandria: ethelvverd lib. 2. c. 1 Malmsb. lib. 1. Pont: huntingdon lib: 3. Westmon: an: 603. and Capgrave in the life of St. Austin, and acknowledged true miracles by Protestants themselves, Fox Acts and Mon: Printed an: 1576. p. 117. 121. 122. and Holinshead Chron volume 1. lib. 5. c. 21. pages 102. 192. 108. 109.  
The same faith thus planted and Confirmed in our English Nation by St. Austin, was by Gods providence Communicated, to all other Nations; and recommended to their acceptance, by the same miraculous attestations, wrought by the Preachers and professors of the Roman catholic Church: a truth recorded by Protestants themselves: Johan Pappus epitome Histor: Eclesiast: ca de Conversionibus Gentium, from page. 89. to 100. Item p. 106. 107.  
The Conversion of germany by Romish Priests, is acknowledged by the Centurists Cent 8. c. 2. Col. 20. of the Vandals Cent. 9. c. 2. Col. 15. of the Bulgarians Sclavonians, Polanders, Danes, and Morazians Cent. 9. c. 2. Col. 18. of sundry Kings and kingdoms Cent. 20. c. 2. Col. 27. of the Norwegians Cent. 12. and Osiander epitome: hist: Eccles: Cent. 9. 10. unto the 15th. beareth witness of Roman Priests Converting these following: the Dades pag. 16. and 54. of the Moravians in his pag. 16. of the Polonians p. 36. of the Sclavonians p. 16. and 3●. of the Bulgarians p. 36. of the huns p. 37. of the Normans p, 72 the Bohemians p. 77. the Suissers p. 21. and 9● of Norway, Livony, and Saxony, p. 86. of Tunes in Africa p. 377. as also divers others Nations mentioned by the same Osiander to have b●en Converted by them, in his pages 104. 99. 111. 341. 342. and Cent. 7. p. 73. and 168. and Cent. 8. p. 48. 112. 121. 127.  
Of the Conversion of several Nations in both Indies, and Africa, wrought by Romish Priests? simon Lythus: another Protestant bears mention in Responsione altera ad alteram Gretseri Apologiam p. 331 subscribed unto also by Whitaker lib. de Ecclesia Cont. Bellarm: p. 336. Parkins in his Exposition of the Creed, p. 400. and others. From which observations Napper found himself obliged to affirm; that the Popes Kingdom hath had power over all Christians for 1260. nap: in his Treatise upon the Revelat: p. 43.  
Nor hath Gods goodness only thus miraculously induced all Nations, to welcome his first revealed truth:( But to render his Churches adversaries excuseless) he hath moreover been pleased to bear constant witness unto the same, by lending his omnipotent hand, to the pious petitions of his Popish servants in every age; as the Centurists of Maydeburg inform us, in every 13th. Chapter of 13. several Centuryes next after Christ: the Records of which Ages have furnished them with a large Catalogue of authentic Miracles, done for the most part, in Confirmation of some particulars of the Roman Churches Faith: of which Miracles I will prompt you some brief Instances, reported by Protestants themselves in every Age.  
First then( besides what I have proved of St. Austin) the Miracles wrought by St. Oswald and others, are recorded by St. Bede, and approved by Holinshead in his Chron: volume 1. p. 115. 170. in the first Edition; which, and many others of the seventh Age, are acknowledged by the Centurists of Magdeb: Cent. 7. c. 10. Col. 533. and Osiander epitome. Cent. 7.  
We may red the undoubted Miracles of the eighth, 9th. 10th. and 11th. ages, in the same Protestant Authors, Osiander epit. Cent. 8. p. 47. and 92. Item p. 24. 25. the Centurists Cent. 8. c. 13. Cent. 9. c. 13. Osiander epitome. Cent. 9. p. 63. where he mentions some, which he saith were done in confirmation of the use of Images; the veneration of holy relics, Invocation of Saints, and Sacrifice of the mass, offered for the living and the dead.  
In the tenth Age, we have the Miracles of St. Dunstan Recorded by Holinshead Chron: part 7. p. 165. and others in the same age, reported by the Centurists Cent. 10. c. 13. and Osiander epitome: Cent. 10. p. 125.  
In the eleventh Age, we have those done by St. anselm; Edinerus who writes his life, gives us an account of them: so doth Petrus Damianus of those wrought by Odilo abbot of Clunay: and Osiander instancth others, done in Confirmation of the sacrifice of mass, and Invocation of Saints, ●siand: Cent. 9. 10. 11. pag. 213. &c.  
Of the infinite Miracles done by Malachas ● the twelveth page., St. Bernard himself ●his intimate friend) is witness: Bernard ● vita Malachiae; whereof some as Ho●inshead tells us) were seen and acknow●edged by many hundreds of people, Holins: Chron: p. 55. Many also were done in this Age by St. Bernard, in confutation of the Henericians or Apostolici, who denied the Real presence, the Sacrifice of the mass, Purgatory, Prayer to Saints, and for the dead: as Osiander Cent. 12. p. 282. 283. and catalogue: testium Printed an: 1597. tom: 2. p. 561. say they did; of which I will here recite one: St. Bernard Preaching against them, for denying these catholic Doctrines, at a Town called Sarlat in Toulouse: the Sermon done, he blessed some loaves with the sign of the cross; saying to the people thus: That ye may know that those tenants of our faith are time; and what those heretics would persuade you false: this bread I have blessed shall cure any Disease, in any person that eateth it. And the event was suitable to his saying, for multitudes were cured therewith, and Gods truth made victorious; thus Godefridus( his scholar) in his History of St. Bernards life, lib. 3. c. 5. other miracles done by this great Saint are related by the Centurists Cent 12. col. 1634. 1635. 1649. and Osiander Cent. 12. lib. 4. c. 6. p. 310. such as moved Whitaker de Ecclesia. p. 369. to give him the just Character of a true Saint.  
Amongst the Remarkable Miracles of the 13th. Age, we have those signal ones wrought by St. dominic and St. Francis, even while they were Preaching against the Albigensian errors, whom satan had also seduced to deny those known Doctrines of Gods Church, v●zt. Purgatory, Prayers for the dead, Confession, extreamunction, the Popes Authority, Images, Traditons, &c. Some of these Saints Miracles are recorded by matthew Paris, who lived in their time, and whose History is by the Protestants themselves esteemed most authentic, and was reprinted by them at Tigure: the 329th. page. of that Editition, gives us a perfect account of St. Francis his Stigmaas the 128th. page. relates Martyr Albans miraculous apparition, to discover the most famous relics of Martyr Amphibalus; in presence of which, he assures us pag. 131. that many grievous diseases were Cured, and Possessed persons delivered; to omit many other famous Miracles that same History give a Narrative of.  
And now to omit those undoubted Miracles of Sejathorin of Sienna, St. Bernardin: and other holy persons of the 14. Age, some of those of the 15. Age, are admired, reverenced, and published by Protestants themselves. Such were the numerous and undeniable Miracles done by St. Francis Xaverius, in his Conversion of the Indies. And by other Priests of the Roman faith, in the Conversion of Congo in Africa, and recommended unto Posterity, by these following Protestant Authors: Halckluit a Minister in his Navigations volume. 2. part. 2. p. 88. Hartwel of the Kingdom of Congo lib. 2. c. 3. ratified by Mr. Pory in his Geographical History of Africa, p. 410.  
Those hints like Homers Contracted iliads, may serve my Reader, for a map of that world of wonders, wherewith Gods goodness hath been pleased, to Authorize his Sacred truth, and bear up the Churches prerogative against all pretending Sects and Impostures. 1. From the first appearance of his incarnate word, unto this very day: whilst the Records of each several Age transport even the unbelieving perusers, with ample representatives of those pious amazements; and convince them of a necessity, to cry out with Luther, Who can gainsay the things that God to this day worketh miraculously, and visibly, at the Monuments of the Saints? Luther in purgatione quorund: articular:  
Will my Minister now give the lie, to all these great Masters of the Reformation; rather then( like a sober Christian) to aclowledge Gods admirable power, in his Church and Saints? or will he conclude all these, to be impostures and delusions, because some Legends have more zealously, then discreetly or warrantably( as the Provincial council of Colon: anno 1536. Celebrati, de officio& vita Clericorum. c. 6. saith) increased the number? or because the Churches divinely assisted wisdom hath discovered some of too Sophistical a nature to endure her distinguishing test? Then let him( by the same Rule) reject all Scripture, because some pretended books have been found Counterfeit: and it may be equally feared, that he will renounce all histories and Naratives of former times; and all Religion to boot? because time hath discovered some of both kindes, to be false and delusive.  
To which purpose, it will be worth his labour to reflect; that it it was not Protestancy, but the Roman Church herself, which first detected these, and all those other failings and errors in her private Subjects, which envy and prejudice led Protestants most frequently, and unjustly, to upbraid this Common mother with. Which Reflection moved the Turkish ambassador at Paris( in whose impartial thoughts reason enjoyed her empire, unfettered with interest or bias) to answer the huguenot Ministers( who laboured to give him a Contempt of all the Romish Miracles by the then fresh discovery of the Lisbonian Counterfeit) that if the Roman Church was so diligent to find out her own bodies impostors, those she had formerly given her test unto, were assuredly real Miracles. Thus Michael Lord Mountaigne in his essays.  
Or dare he venture upon that profaneness, to say with Osiander and some other Protestants, that all these are the Devils delusions? for shane let Christians defy, the very shadow of such blasphemies; which( if allowed of) would undoubtedly undermine the first platform of Christianity; belie all the promises of Christ, and predictions of his Prophets; frustrate the Merits of his passion, blot out the belief of Gods Providence and justice; and rob Christ of his honour; by making him less prudent then the devil, in Contriving the enlargments of his Kingdom& inheritance. Let M. S. then for avoiding this notorious guilt, be pleased to learn of St. Austin cont: Epist fundament: c. 4.& 5. That Miracles 'point out Gods Church. And let him piously recant that his Conspiracy with the unbelieving Scribes and Pharisees, who ascribed to Beelsebub those effects of Omnipotency, Mat. 12.24. Mar. 3.12. and at last wisely profess with heavenly instructed Nicodemus; We know thou art a teacher come from God, for noe man could do those miracles that thou dost except God were with him, John. 3.2.  
And now it is full time to pay deuce to M.S. his fifth quodlibet, and last inditement against the Roman Church: as also to lay his unjust Imputation of lies and slanders, at their door who deserve it. But the Reader will need no other help to execute that justice, then the petusal of this Reply; which I conceive may satisfy him, how many and notorious calumnies his ill hewn Copy of reforming invectives, hath aspersed that true Church with.  
In which, though his modish Zeal prompted him to Cry Whore first, yet our small endeavours I hope, have made it evident, that he did but abuse his Auditors, and violate the Chair of truth? when he poisoned their ears and hearts with these down right slanders, vizt. That the Roman Church makes Rebellion an article of her faith, p. 41. that she teacheth treasons and bloody cruelties; that she teacheth that the Pope hath power to depose Princes, and to dispose of their kingdoms, p. 32. that he hath power to a●solve Subjects, from their oaths of allegiance to their Princes, p. 34. that Kings excommunicated may be lawfully killed, p. 35. that she hath Corrupted Scriptures and Fathers, to make them speak for her: that she teacheth Doctrines suitable and accommodates them according to mens carnal inclinations, p. 43. with a design to design to deceive the world, p. 74. that she propogates her Doctrines with lying Miracles, &c. To which list, we know divers others barren Divines, and Pulpit-cuffers of M. S. his temper do add, That she teacheth to adore a piece of bread; I stocks and stones: that she forgives sins before they are committed: that she preacheth to the people in an unknown tongue; with many other gross untruths and slanders.  
And though I think it a very superfluous task to reprint new catalogues of those licentious doctrines and personal impieties, wherewith their first Apostles have both scandalised and infected this last Age. Yet is it not in my power, to deny my vote, in justification of evident truths: for undoubted records assure us, that these are such, which M. S. his partiality for his Church overpowers him to miscall slanders. Whenever he will be pleased to underprop this Chapter, with any proof of that Character; it will be easy to attend him with a whole squadron of Authors, to Consute that undertaking; both in relation to the extravagant Doctrines, and practices of the Reformed Church; whereof our former discourse gives a small pattern. But until this impossible task be performed, that part of the Charge he mentions in his 8th. Chapter; and all the rest recommended to posterity( even by their own authors, as well as others) may stand for a certain truth, and I take my case.  
There is but one surviveing passage that I know of in his whole Book, that can have face enough, to delude an illiterate reader;( which whether truly cited or no I have now noe means to assure myself) but supposing it real: all that the Bishops of Bon●nia( alleged in the last page. but one of his Book) do affirm is, That private mens Constructions of the Bible have raised great storms and differences, and that the doctrines preached by Christians( or the romish Church) seem contrary to those contained in the Bible: both the parts of which proposition are Most true, whether we speak of the catholic or Protestant Religion.  
He is poorly red in Antiqvity that knows nor, that the liberty of private interpretation of Scriptures, was the root of all heresies since Christs time: This the Apostle forewarned us of, telling us, That scripture is not of private interpretation 2 Pet. 1.20. For this we are commanded by our Saviour himself, to hear the Church or be accursed Mat. 18.17. It is to this heavenly Oracle St. Austin directs us in all hard, and obscure questions: Cont Cresconium. c. 33. For this reason the Apostle commands us, to submit to learn faith from those, who are appointed spiritual Rulers over us Heb. 13. and from the denial of which submission aod obedience, St. Cyprian tells us, all Heresies and schisms spring: Cyprian lib. 1. Ep. 3.  
In order to the second part, do not Protestants themselves believe quiter contrary to the Scriptures letter and appearance? whilst they teach, that God is a pure Spirit, without hands, eyes, passions, &c. and that the Devil is a Spirit, and not a beast of the field, contrary to Genesis 2. with many other of this kind.  
And is not their practise, as evidently incoherent with the Scriptures plain text, when they use Strangled meats, contrary to the Apostolical Decree, Acts 15.29. in altering Christs Ordinance of taking the Communion after Supper, Mat: 26.26. and omitting His command, of washing one anothers feet at the same time, John 13.14. In altering the form of praying prescribed by him Mat: 6.8.9. In omitting the Apostles injunction to oynt the Sick, James 5. and the primitive Custom of communicating Infants; though our Saviour intimates its necessity to salvation, John 6.54. in making difference of persons James 2.9. In keeping Sunday for the Sabbath, Exod: 31. Exod: 16. Num: 15. to omit all those other passages brought by the Ancker of faith, and D● Smiths Collatio Doctrinae Catholicorum &c. which expressly contradict Protestancy, in every particular of their negative faith.  
And now, if it may be permitted me to parallel conclusive inferences with a bachelor of Divinity, and Rector of a City Parish. The first that occur to my mind are these twin fruits of my labour? ergo M. S. hath proved nothing; ergo he hath slandered the Roman Church.  
But seeing M. S. his bad Principles bud forth into large sised applications, why may not a better three bring forth better fruit? besides, the influence of his example like mutual yawnings, kindles my, Zeal, and provokes my endeavours( methinks) to personate a Pulpit-man, and to exhort all of my persuasion, to Constancy in that catholic faith, which M. S. would delude his Auditors to think Protestants Possessed of. Stand fast saith he p. 125. in that truly Ancient, catholic& apostolic faith which you have received. And I repeat the same advice to all ours with the catholic Church; for catholic apostolic Faith, is the Golden Ball we all contest for: where is the difference then will my Reader say? marry this; the Cathlick Church adviseth. to what she can knowingly propose to be such, as having been the sole Visible Church in every age since Christ, from whom and his Apostles She received that treasure of true faith; and as carefully preserved and conveyed it unto us, by her never interrupted Tradition, Preaching and practise. But the Protestant Church having never appeared in the world, until this last Age, knows nothing of that Sacred Concern, but the bare name; nor that neither, otherwise then upon the sole Credit and Authority of the forementioned Roman Church.  
You wrong us, replies the Ptotestant, we learned it from the written word: well, but still it was the Roman Church that taught you, that there was such a thing as Gods written word; and directed your stareing ignorance even to lie your finger upon it, amid that multitude of Counterfeit writings, which had usurped that Sacred title, as I have proved above, Chap. 3. And this but one hundred and forty yeares since, when you were very obedient sons of her profession.  
All this we confess replies the Protestant, but then( adds he) we found that her sticking so close to Traditions, had led her into Idolatry and Superstition, contrary to that word of God: whereupon we thought ourselves obliged, to Click up the Bible, go out of Babylon, as it Commanded us; and to set up for ourselves.  
mysterious men! had She Credit enough to assure you of the most important fundamentals of Christianity, and yet was not of credit enough to be believed, in expounding his word, and declaring the particulars of Primitive faith, settled and put in practise, before that word was writ?  
Let us manifest this absurdiry a little further, Christ( saith the Roman Church) was the true messiah, founded a Church instructed with heavenly Doctrines, confirmed by Miracles, for the salvation of all believers to the worlds end; and the Apostles have occasionally writ divers things, which bear test) imony to those first delivered Doctrines; all which fundamental points,( together with those Divinly inspired writings) we deliver, and warrant unto you, by virtue of Christs injunction, which we have by his promised assistance faithfully performed to all the world, from the time we first received them, unto this very day.  
We really believe you, and embrace them upon your Authority, answer our first Reformers, in the 3. Chapter above.  
All the particulars of which Doctrine,( adds the Roman Church) and faith so settled at first by Christ and his Apostles, we have by the same assistance, as also by the manifest Conveyance of Constant Tradition, the daily Preaching and Practising the same, in all Christian Countreys inviolably preserved ever since, without adding or diminishing.  
We believe you not, answer the same newly started Reformers, because the written word Contradicts you.  
presumptuous Pupils! they have scarce peeped into that Book, since they received it, from the Roman Church; yet dare venture to expound it, contrary to that true sense, of 1500 yeares standing; which She brought them down with it.  
But tell us o ye men of Confidence; is that great mistress of Christianity unto whose dictates you even now lent so submissive ears, whilst She catechized you in the Cardinal Principles of that supernatural knowledge, become so sudddenly Creditlesse, in points of less concern.  
What new revelation or record( and by whom to be expoundded) can warrant your disbelief, of any proposals made by by that Church, into whose Authority alone you Puny Separatists are forced to resolve, all you know of Christianity? will will you reject that Churches Authority in particulars of faith, which you own for an authentic proposer, of the main foundation of Christianity, as well as of Scripture, your pretended sole Rule of faith; is not this to belie your own proceedings, and to Rob yourselves of all Credit? is not this to destroy with one hand, what you build with the other? infine to build without a foundation, and to turn Christianity out of doors as lost, or at least most suspected and uncertain?   

THus may we conclude that catholic faith being that faith, which hath been universally Preached and received; as also it being Certain, that no faith could be so universally propagated but that which descended from Christ the fountain head, by the public Channel of an ever visible Church; it evidently follows, that that faith or Doctrine which can be derived no further then from the private fancies of a few reforming Scripturists, can not be catholic faith. Which important hint will infallibly point out true faith, to all that weigh it with seriousness, and indifferency; a duty St. Augustine had no doubt maturely performed, when he made this resolute result, saying, Shall we doubt to secure ourselves in the lap of that Church, which hath obtained the very height of Authority, by the Confession of all mankind, and the succession of Bishops in the Apostolical See; heretics in vain barking against her; being Condemned, partly by the Common judgement of the people themselves, partly by the Authority of councils, partly by the Majesty of Miracles? Aug: de utilit: Credend: c. 17.   
FINIS.   

Divers Errata have passed the press, for want of the Authors presence, which beg the Learned Readers Pardon, or candid Correction.