DIRECTIONS TO KNOW THE TRUE CHURCH.  
Written by GEORGE CARLETON, Doctor of Divinity.  
Imprinted at LONDON by JOHN BILL. 1615.   

TO THE HIGH, NOBLE, AND most virtuous, CHARLES, PRINCE OF GREAT BRITAIN, Duke of CORNWALL, and of YORK, etc.  
The spirit of Wisdom and Power, to know and execute the Actions of a PRINCE.  
WHen the Queen of SHEBA (most noble PRINCE) had heard the wisdom of SALOMON, and observed the order of his house; she pronounced his servants Happy, that did attend upon him, and heard his Wisdom. It is true, that not only the household servants find an happiness in a wise Prince that feareth God, (for in the fear of God consisteth all wisdom) but this fruit of happiness is also spread and poureth itself (as blood from the heart through all the veins) to all the Subjects that are to be governed by such a Head. Behold then, how your happiness draweth with it the happiness of all other under you. Of this, myself have had some experience, which I think myself bound with my humble duty and thankfulness to remember: For not many years since I published a Book of the consent of the Catholic Church against the Tridentines: wherein I was desirous to offer my service to God for the manifesting of his truth. But your Royal Father, our gracious Sovereign, and your Highness were pleased so effectually to declare your gracious acceptance thereof, as if it had been a service done to yourselves. May we not then say with the Queen of SHEBA, Happy are the servants of such a King, and of such a Prince the King's son? And herein we find great difference between the case of your servants, and the case of them that serve the Pope, who is found to be the troubler, not only of yours, but of all the Kingdoms in Christendom: For your servants cannot do any true service to God, but it pleaseth you, and is accepted as a service done to you: But his servants cannot please him by seeking to please God but if they will have his favour, they must lose the favour and service of God, by venturing upon some bloody service acceptable to him: for what other are now acceptable to him but such? This thing must needs give your servants under your gracious Favour and Protection, a greater encouragement than our adversaries can find. So that if we should be slack in promoting GOD'S cause under such gracious Protectors, a great condemnation might justly be laid upon us. And this maketh me the bolder in this present service. Since the time of the publishing of that Book, being written in Latin (for I referred it to the judgement of the learned, and thought the vulgar sort were not to be troubled with such things whereof they could not judge) divers books have come to my hands that are written in English to seduce the simple that cannot judge, insinuating to them fair pretences of a show of the Church: Which show of the Church is the thing that carrieth away many that cannot judge between truths and shows. These books being written with great confidence, and little knowledge, do work much harm among many of his majesties Subjects, that are led with appearances and shadows. Now for the help and information of these, I have drawn out of the greater work, some short Directions to know the Church, (the want of which directions seemeth to trouble many of the weaker sort) which may give some light to those that are so seduced, and may help to dispel that darkness, which their blind Teachers have brought upon them, and would therein hold them still blinded. This I present to your Highness, and am bold herein to seek your gracious protection, both because my service, and whatsoever I can do, is a due debt to your Highness, and also that by your favourable countenance it may find more favour abroad, that the imperfections of the Writer may be covered and excused by the worthiness of the Patron. And thus with my daily prayers to God for an increase of these graces in your Highness, that may lead you both to temporal and eternal happiness; I humbly take my leave, and rest  
Your highness most humble servant and Chaplain, George Carleton.   

A PREFACE, Containing an Advertisement to the Readers, who call themselves CATHOLICS.  
GEntle Readers, for your sake was this undertaken: Your instruction is my desire and prayer. Moses did wish that all the people of 
Num. 11. 21.  God might prophesy, and that God would give them his Spirit: and so do we wish. But there be many false teachers, that keep the people in ignorance, and are desirous that they may neither hear nor understand any thing, but as they receive from their lips. Hence is it that so many Books are written, and secretly conveyed into your hands, of purpose to seduce you. The care of your good hath moved me to take this pains, to lay down these directions, that have ever been the directions of the Church, and must ever be: that you may better understand your own estate, and the ostentation of them that call themselves Catholics, but are not, that lead you with vain shows and appearances of things that are not, as jugglers use to do. If any shall address an answer to me, I will inform you before hand how you may easily judge of the answer. For we know what they can do, we know their best and their worst: but for your satisfaction, which is all my care, I will here warn you of the manner of their writing; that yourselves may be able to judge of the answer, if any shall be returned. For whereas I have proved, that the rule of faith is only the doctrine written in the holy Scriptures; They happily may show you out of the ancient writers, that there be some other things admitted in the Church, which are not written: So doth Cardinal Bellarmine bring ancient testimonies for some things unwritten. But these things we confess and acknowledge, that some things unwritten must be admitted into the Church: but these are things in the discipline of the Church: And therefore we hold things of discipline still unwritten. But if you have a care to save your souls from these sleights, bid them prove, that things unwritten must be received as doctrines of faith. For the controversy between us and them is not of unwritten traditions in external ceremonies, but of unwritten Traditions in the rule of Faith. We say with Tertullian, Regula 
Lib. de virgin. velandis.  fidei una omnino est, sola immobilis, & irreformabilis: hac lege fidei manente, caetera iam disciplinae & conversationis admittunt novitatem correctionis. That is, the rule of Faith is one altogether, only unchangeable, and unreformable: this law of Faith remaining the same, other things pertaining to discipline and conversation may be changed and corrected. Ever since this controversy begun between us and them of Rome, our writers have confessed this that I say, and have challenged their adversaries to produce some plain testimonies that may clearly prove, that an unwritten doctrine may be received into the rule of Faith: which thing to this day they have not done; what they are like to do hereafter, you may judge by that which is done. Now suffer not yourselves to be blindfolded: Take a courage unto you, and a discerning spirit, to understand the things that concern you so nearly. And whereas I have proved that the Pope was never admitted judge of Faith before the Trent Council: it may be that some of these blind seducers may tell you, that the Pope hath been a judge, and held a judge in Christendom by some, long time before: which in some sort is true, but not against me. For he hath been by divers reputed a judge of controversies of right and wrong, in such things as come to be pleaded by the Canon Law: But of matters of Faith he was never held to be a judge. Therefore the Pope's Canons do confess, that 
Dist. 2.  for exposition of Scriptures and matters of Faith, the Expositors of Scriptures are to be preferred before the Popes, as for their learning and godliness far excelling the Popes in the knowledge of the Scripture: but in causis definiendis, that is, in deciding of causes, and ending of suits, which come to be pleaded in the Pope's Courts, the Popes are preferred for the height of their place. And this is all that their own Cannons have yielded to them before the Trent Council. I warn you of these things before hand, that yourselves may be the better able to judge of any answer which may be returned against me. And I think that this warning may suffice to instruct you against their idle answers: so that I shall not need to trouble myself any further. I have been short in collecting these directions for these causes: First, because in this scribbling age I would not trouble the Church with unneedfull writings. Secondly, because I would invite the more Readers, who may be content to read a short Book, whereas length doth often deter such as either have not much leisure, or are coy of their pains. Lastly, because if any will answer it, they may see that I have somewhat helped them in shortness. And therefore they may be the better contented to set down my words. Now whereas your seducers pretend that they love the salvation of your souls, and glory so much in the name of the Church, you must be careful to try the spirit that speaketh in them: for it is as great a fault to believe every thing without trial, as to believe nothing. It is Saint john's exhortation to you, dearly 
1. joh. 4. 1  beloved, believe not every spirit, but try the spirits, whether they are of God, for many false prophets are gone out into the world. If S. john had cause even in the beginning of the Gospel to warn the people against seducers: what great cause have we to warn you? For these false Prophets are now grown both in number and in cunning: But their multitude and cunning would utterly fail them, if they did not presume upon your ignorance. We labour to plant knowledge in all, and are desirous that every man might know the things needful for his salvation: they labour to hold all in ignorance: their hope is not in the goodness of their cause: for they see the ruins of Babylon falling every day: Only their care is to blind you, and keep you ignorant. They know well, that if you had knowledge to discern their subtleties, it is not the pretence of the Church that could so much prevail; whereas now the very bare name of the Church doth trouble and entangle many of the simple, as a snare to catch the ignorant, a just judgement of ignorance. Wherein they deal with you, as the Arrians did deal with a company of unlearned Bishops and Priests in the Council of Ariminum. For the Arrians having procured the exile of the most worthy and best learned Bishops, perceiving that the company that was left, though they were not very learned, yet would not be persuaded directly to disannul any thing that had been concluded before in the Council of Nice: did abuse their ignorance in proposing the matter: For they demanded of them, whether they would worship Homoousion, or 
Ruffin. lib. 10. histor. Eccles.  Christ? they not understanding what the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did signify, rejected it with a kind of execration, being as they thought opposed against Christ: Whereas if they had understood the matter aright, they would have known that this word agreed most fitly with Christ, as best expressing his divine nature. Even thus your Priests and jesuits deal with you: for when they have told you somewhat of their Church, and that out of the Church there is no salvation, adding some truths to some appearances, and framing your fancies after their own devised pattern. If then they ask you this question; Whether will you rather forsake the Church of God, or the allegiance to your Prince? Some ignorant men, (but more women) that know not these subtleties, but think all to be true that these men tell them in corners, must needs answer, that rather than they would forsake Christ his Church, they will renounce the obedience of any earthly Prince. And thus is your zeal and ignorance abused by crafty companions. But if you might understand, that you do not forsake the Church, but are more confirmed therein, by yielding allegiance to the King; then doubtless you would not be unwilling to acknowledge your own errors, and the craft of your seducers. And here as I have been desirous to help you, so I hearty entreat you to help yourselves, by loving and seeking the truth. Disdain not to take help of any. My labour hath been to bring endless contentions to a short issue, for your satisfaction: only I exhort you to try the spirits, because many false prophets are gone out into the world: trust neither us nor them, until you have tried: for we are all contentious men, though some contend for the truth and some against it. Try before you trust; and remember that S. chrysostom gave this exhortation to his hearers, That they should be more careful in trying the doctines which are delivered to them, then in telling of money, which is delivered to them. Suffer no false and counterfeit stuff to be thrust upon you at the motion of vain men, who themselves know not the truth, and have no care to live according to the truth. And judge yourselves who are your best friends, and who are they that in reason may best be thought to hold the truth: they who call you to the knowledge of God's word; or they that would hold you in ignorance? they that desire you to examine their doctrines by the rule of Faith; or they that bid you take their doctrines upon their bare word? they that make the Scriptures judge of themselves, of their doctrines, of the Pope and all: or they that make the Pope judge of the Scriptures? they that call you to yield your allegiance to your Prince, or they that withdraw your hearts and allegiance from your sovereigns? they that were never found in rebellions, and conspiracies, or they that stir up rebellions against Kings? they that hold the same rule of faith, which the Church hath always held before them; or they that have changed the rule of Faith? judge whom you have best reason to trust, and try the spirits. All spirits are tried by the rule of Faith, & the rule must be one to all. judge you whether they be not afraid to come to this trial, who have changed the rule whereby they should be tried. Cardinal Bellarmine is forced 
Libr. de ver. Dei. cap. 2.  to say thus much, That the rule of Faith must be both certain and well known: for if it be not well known, it is no rule to us: if it be not certain, it is no rule at all. And he addeth thus much further: Nothing is more certain, nothing better known then the Scriptures contained in the Prophetical, and Apostolical writings. Take the confession of their Cardinal, and tell them that deceive you, by suggesting another rule, that there is but one rule: that whatsoever they bring beside this, it is both uncertain and unknown to you▪ and therefore by their own confession it cannot be a rule to you.  
Consider therefore on both sides what is said. Against them we say, They have no Church: We prove it, because they hold not Unity with the Catholic Church. I do not wrangle, by producing sayings out of some of their writers, which they may answer, that they are not warranted by their Church: but I deal with their Church itself, and their Trent Council, and have brought their long and tedious discourses to this short issue; Whether they have not changed the rule of Faith in their Trent Council, which before that time was ever held the rule of Faith in the Church of God. This is the thing which I earnestly entreat you to search out. By this you may understand where the truth is, where the Church is. Then much have we against them: But what bring they against us? Against our Church they have nothing to say: we hold the rule of Faith, which the church of Rome ever held before the Trent Council. We hold Ordination and Succession even from the Apostles: albeit our succession be not from the Church of Rome, nor by that Church, yet we hold it sure, and that not without the testimony of that Church. In these things the learned make no doubt: only there be some ignorant men, and corrupted with malice, that have devised a strange tale to slander our Ordination: suggesting among the simple people, that we have not a true Ministry: wherein, whether ignorance, or malice have exceeded, judge you. I will relate the tale as they have devised it. Some of our own seduced, and seducing countrymen have written, that Sands, Scorie, Horn, Grindall, jewel, and others in the beginning of the reign of Queen Elizabeth, met at the Nag's head in Cheap side, where they looked for the Bishop of Landaffe, who should come to ordain them there; But Bonner then being prisoner in the Tower, understanding this, sent his Chaplain to the Bishop of Landaffe, denouncing and charging him upon pain of excommunication, not to ordain those that then and there expected him: The Bishop of Landaffe being terrified with that denunciation, refused to come and ordain them; Whereupon they concluded that his Ordination was needless, and so Scorie being but a Monk ordained the rest, and some of the other, being ordained by Scorie, laid hands upon Scorie. This is the tale: a tale so odious would have been made somewhat probable. All that is brought to confirm it, is that Mr. neal the Hebrew Reader at Oxford should confess this to his Confessors, who told it to these men, and they tell it to you, and you believe it. By this you may perceive how shameless they are that seduce you with such absurd tales: But all their hope is in your facility, and credulity: for answer to this tale, and all other of this kind against our Ordination, M ● FRANCIS MASON hath dealt learnedly and faithfully, declaring the Consecration of all our Bishops that have been in the late Queen's time, and some years before, out of the public Records which are kept, that all men may see them that will. I will brieflly relate the sum of his answer, that the shame may return upon those shameless devisers of such strange untruths. john Scorie was consecrated Bishop of Hereford, anno 1551. in King Edward's time, August 30. by Thomas Canterbury, Nicholas Lond. john Bedford, recorded in the Register of Archbishop Cranmer, fol. 334. The deviser of this strange untruth, was but a silly shifter, to set the Consecration of this man with them that were consecrated in the time of Queen ELIZABETH: he hath made the lie improbable, and impossible. Edmund Grindall was consecrated Bishop of London, anno 1559. Decemb. 21. by Matth. Canterbury, William Cicester, john Hereford, john Bedford, out of the Register kept in Archbishop Parker's time, cap. 1. fol. 18. Edwine Sands was consecrated anno 1559. December 21. by Matth. Canter. William Cicester, john Hereford, john Bedford, out of the Register kept in Archbishop Parker's time, fol. 39 These were consecrated in the Chapel at Lambeth, the Sabbath day before noon, after morning prayer with imposition of hands, and with such form of words and prayers as are used in the Church; where there was a Sermon preached by Master Nowell, than the Archbishop his Chaplain, upon this text: Take heed to your 
Act. 20. 28.  selves, and to all the flock whereof the holy Ghost hath made you overseers: And a Communion reverently administered by the Archbishop. john jewel was consecrated Bishop of Salisbury, Anno 1559. january 21. by Matthew Canterb. Edmond London, Rich. Elie, john Bedford, taken out of the Register in Archb. Parker's time, fol. 46. in the Chapel at Lambeth, upon the Sabbath in the forenoon, with Common prayers, and Communion, and a Sermon preached by Mr. Andrew Peirson the Archbish. his Chaplain, 
Matth. 5. 16.  upon this Text: Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven. Robert Horn was consecrated, anno 1560. February 16. by Matthew Canterbury, Thomas Menen. Edmond London, Thomas Coventrie and Lichfield: ex Registro Parker. chap. 1. fol. 88 in the Chapel at Lambeth, the Sabbath day the forenoon: the manner whereof in all respects was as the former.  
By this you may understand what manner of men they are who seduce you: Is there any thing so shameless, which these men do not venture upon who dare venture to tell you such a tale, that by public evidences may so easily so unanswereably be convinced? These are your guides and leaders: is it likely that these men should lead you into the way of truth? Once free yourselves from this pestiferous generation, who devise still how to hold you in the bondage of their superstition, and consider what account they make of you, upon whom they vent such stuff; altogether presuming upon your simplicity, hoping that you will take all without discussing whatsoever they deliver. Men of common reason, will never put confidence in such men as are convinced once for liars. If this be true which they have so confidently written, and by which they have so notoriously abused you, in slandering of the Ordination of our worthy and reverend Bishops, then might you have cause to be offended with our Church. But if this upon trial be found a manifest and absurd lie, than what cause have you to trust them in any thing, whose whole study is to abuse your simplicity and credulity; who having forsaken the truth, labour to draw after them so many as they can into the society of their Apostasy, respecting neither truth nor conscience, so they deceive by any means. And thus praying to him that keepeth the Keys of David, and openeth and no man shutteth, and shutteth, and no man openeth, that he of his infinite mercy will open your eyes to see, your hearts to understand his word and truth, and therein your own Salvation: I rest  
Yours in the service of your Faith. GEORGE CARLETON:   

SHORT DIRECTIONS TO KNOW the true CHURCH.  
THE Church is either the Catholic Church, or particular Churches. The Catholic Church is defined in the Scripture; The body of 
Eph. 1. 23.  jesus Christ, and the fullness of him that filleth all in all. The Apostle describing this Church, saith, By one Spirit we are baptised 
1. Cor. 12, 13.  into one body. And again, You are the body of Christ, and 
Vers. 17.  members in particular. And again, Christ is the head of the 
Eph. 5. 25.  Church, and he is the Saviour of the body: He is before all things, 
Col. 1. 18.  and by him all things consist, and he is the head of the body, the Church. So that in the Scriptures of the New Testament we find no definition of the Church, but either in these words, That it is the body of Christ; or in words that signify the same thing: We find no other Head of the Church but Christ himself.  
Particular Churches, are visible Assemblies who profess the true Faith, and hold the ordinances of Christ, and are governed by divers visible heads or governors, as Saint Gregory the Pope saith: Peter 
Lib. 4. Epist. 38. ind. 13.  the Apostle of Christ which was the first member of the Church, Paul, Andrew, john, what other are these, but heads of particular Assemblies? Singularium plebium capita: so saith Gregory. And again, The Saints before the law, the Saints under the Law, and the Saints under grace, all these making up the body of Christ, or members of the Church. So Gregory understood the Church, that Saint Peter was a member only, but not a head of the universal or Catholic Church: But of a particular Church saith S. Gregory, Peter was a head: Yet no otherwise, then as S. john was the head of another particular Church, S. Paul of another, S. Andrew of another: And so other heads or governors of other particular Churches; because no Apostle could guide all particulars, or the whole. This was the ancient doctrine and knowledge of the Church.  
These particular Churches though in respect of the places wherein they were gathered they be many, and in that respect called in the plural number Churches in Scripture, Rom. 16. 4. and 1. Cor. 7. 17. and 2. Cor. 8. 18. and Apoc. 11. 4. and in many other places: yet in respect of the faith which they profess, they are but one: for the Church is but one, not two, not many. And every particular Church that would prove itself a true Church of Christ, must prove that, by the unity which it holdeth with the Catholic Church, which is but one: For every particular Church holding unity with the Catholic Church, by reason of that unity is one with it: And every particular assembly that holdeth not this unity with the Catholic Church, is no true Church of Christ, but an assembly of Heretics.  
But now the question between the Papists and the reformed Churches will be, whether of them two do hold this Unity with the Catholic Church: For if we prove the reformed Churches keep this Unity, we prove them assuredly to be the true Churches: and if we prove that the Papists have broken off this unity with the Catholic Church, then are they proved to be no true Church, but an assembly of heretics that have forsaken the Church. To prove this, we must declare what this Unity is, and wherein it consisteth: which thing being declared, will evidently declare where the true Church is.  
The Unity of the Church is fourfold: For though others may make more parts, yet all may be comprised in these four. For the Church is one, first, by the Unity of the Body; secondly, by the Unity of the Head; thirdly, by the Unity of the Spirit; four, by the Unity of Faith. All these are necessarily required to prove a Church to hold Unity with the Catholic Church▪ And albeit where one of them is found, they are all found, yet because the Scriptures and Fathers speak distinctly of them, we will distinctly declare them.  
The unity of the Body is an unity, whereby all the members of the Church are knit together with the Head in one body: For as the body is one and hath many members, and all the members of 
1. Cor. 12.  that one body being many, make but one body; even so is Christ, saith the Apostle: This may be called mystical Christ, or the mystical body of Christ, that is, his Church: For this is the true Church, the proper Church, the Scripture doth not acknowledge any other Catholic Church saving this, which is the body of Christ; In which body all believers are knit to Christ, as the members of one body with the head: And in this body every member receiveth 
Eph. 4. 16  grace from the Head, and the whole body, according to the measure of every member receiveth increase of the body, to the edifying of itself in love. Thus is every member of the body, that is, every member of the Church, joined unto Christ by faith and love: And herein standeth the unity of this Body.  
From this Unity the Papists are fallen away: for they teach that the members of their Church, as they call it, need not to have any inward grace, but it sufficeth if they make only an external profession of faith, and have the communion of the Sacraments, which by very sense is perceived. So saith Card. Bellarmine 
Lib. 3. de Ecclesi●, & cap. 2.  lib. 3. cap. 2. de Ecclesia. It followeth that the Popish Church hath not unity with the Catholic Church, which is the body of Christ: For there is but one Church, that is, the body of Christ, and the members of this Church are by grace knit to Christ their head, as we have proved out of the Apostle. Therefore that Church whose members are not knit to Christ by grace to the edifying of themselves in love, is no true Church of Christ. It will not advantage them to say, that they have among them some good men, who they doubt not are members of Christ, though their Church hath communion also with such as have no inward grace and virtue. For the Church of Christ hath no communion with wicked men, who live without inward grace: because the communion which the Church hath is called in our Creed, Acommunion of Saints. The Saints are men sanctified by the Spirit of God, washed by the blood of Christ from their sins. These Saints have communion both with Christ their Head by faith, and with, and among themselves by love and charity. This communion is not between good and evil, between Saints and wicked men, but only among the Saints who are cleansed from all sin by the blood of Christ: for so S. john teacheth, speaking of this communion of Saints; If we walk in 
1. joh. 1. 7  the light, as he is in the light, we have communion one with another, and the blood of jesus Christ his son cleanseth us from all sin. Then this communion is among them that are cleansed by the blood of Christ from all sin: But the members of the Church of Rome, which by their own confession, have no inward grace, are not cleansed from all their sin by his blood: And therefore such men cannot say that they have this communion, or any part thereof. For unto such S. john saith in the words immediately going before, If we say that we have communion 
1 joh. 1. 6  with him, and walk in darkness, we lie, and do not the truth. Now if these be found to be liars by the testimony of S. john, who say they have communion with Christ, when they walk in darkness, when they have no inward virtue (for such must needs walk in darkness, who have no inward light & direction) then out of doubt the Popish Church as now it standeth, can have no communion with Christ, and consequently can be no true Church of Christ. The reason is plain from these principles, which are their confession on the one side, and the express testimony of Scriptures on the other side.  
The second Unity of the Church, is the unity of the head. Christ is the head of his Church: And the Church of Christ is known by this unity; for that is the true Church that hath always kept this Head jesus Christ: But the Romish Church hath changed this head, seeing they have the Pope the head of the universal Church.  
Their common answer is, That the Pope is Christ his Vicar, and the ministerial head. But this answer is but a cloak to cover ignorance: For the Church is but one, and herein we have the confession of the Papists: For Cardinal Bellarmine saith, the 
Libr. 3. cap. 2. de Eccles.  Church is only one, and not two; and of this one Church he maketh the Pope to be the head, as being Christ's Vicar.  
Now to bolt out the truth, we reason thus: The Church is one, this one only Church is Christ his body, Christ his Spouse: therefore if the Pope be Christ his Vicar, and the ministerial head, he must by this delegacie govern the same Church under Christ, which is his body, his Spouse. For if Christ govern one Church, and the Pope another, than the Pope cannot be Christ his Vicar, because he governeth not the same under Christ: for he must be Vicar to him whose Church he doth govern. But the Pope doth not govern the same Church under Christ, but another Assembly. For Christ is the head of his own body, of his own members, that is, of Saints, of true believers, of such as receive inward grace & virtue from the head, and by that grace grow up to the edification of themselves in love, as the Apostle teacheth. But the Pope by the common confession of Papists, is head of such a Church, whose members have no inward grace or virtue in them, but only the external profession of the Romish faith, acknowledging that the Pope is their head and governor. For without this acknowledgement that the Pope is the head of the Church, and Christ his Vicar on earth, no profession of faith can make a man a member of that Church; whatsoever faith he profess, he is not received as a member in that Church, unless he profess this faith, of the Papal authority: And if he profess this, though there be in him no inward grace, no virtue, yet he is taken to be a true member of that Church. By this it appeareth, that the Pope doth not govern the same Church under Christ, whereof Christ is the head: For Christ is not the head of wicked & profane livers that are without inward grace, without virtue; the devil is their head. Saint Austin saith 
Lib. 3. cap. 37. de doctrina Christiana.  truly, Diabolus est caput impiorum, qui sunt eius quodammodo corpus, ituri cumillo in supplicio aeterni ignis: sicut Christus est caput Ecclesiae, quae est corpus eius futurum cum illo in regno & gloria sempiterna: that is, The devil is the head of wicked men, who are after a sort his body, and shall go with him into his kingdom, and everlasting fire, even as Christ is the head of the Church, which is his body, and shall be with him in his kingdom, and everlasting glory▪ Whereupon it followeth, that if the Pope be the ministerial head of a Church, that Church consisting of wicked men that live without inward grace or virtue, as themselves confess, and the devil being the head of all such, as S. Augustine proveth; It followeth I say, that the Pope is by this found to be the Vicar of the devil, and the ministerial head of the devil, ruling an assembly whereof the devil is the head, and not Christ. This conclusion, though it seem to derogate much from the assumed title of his Holiness, yet considering the former premises, no man of learning and understanding, can justly deny. Then the Church of Rome is fallen away from this communion with the Head Christ jesus, because it is certain, that they who have no inward grace and virtue, have no communion with this head.  
The third unity of the Church, is the unity of the Spirit: The whole Church is governed and directed by the same Spirit: And therefore the Apostle speaking of the gifts which God giveth for the edification of the Church, saith; All these worketh that 
1. Cor. 12. 11.  one and the self-same Spirit. And of the members of the Church that are governed by the self-same Spirit, he saith a little after the former words, For by one Spirit we are all baptised 
1. Cor. 12. 13.  into one body: In which words it is evident, that to be a member of the Church, the Apostle doth not think it sufficient to receive the outward sign of the Sacrament of Baptism, without inward grace, as these men teach: but he holdeth the inward spiritual grace to be needful, and therefore declaring that spiritual grace, he saith, We are baptised by one Spirit into one body: For seeing that by the grace of Baptism men are regenerate, and made the sons of God; therefore this unity which the Church hath by the Sacrament of Baptism, is defined by the Apostle, not to be external perceived by sense, as these teach, but to be internal and spiritual. For by one Spirit we are baptized into one body; that is, by one Spirit we are regenerate, and are made members of this holy body the Church: And therefore the Apostle joineth these three things together: One Lord, one faith, one Baptism; 
Ephe. 4. 3.  as if he should say, One head, one rule, one body of believers regenerated by baptism. We are forced from evidence of the truth, to understand Baptism, from the words of the Apostle, not of the external perception, but of the inward grace of the Sacrament: because what he meaneth by one Baptism, himself declareth when he saith, By one Spirit we are all baptized into one body. The sum is, this unity which the Church hath from the Spirit, is a spiritual grace, without which inward spiritual grace, no man can have the communion of the holy Ghost, or be a member of Christ his Church in the unity of one Spirit; But without this inward spiritual grace a man may be a member of the Church of Rome; therefore the Church of Rome is not the Church of Christ, forasmuch as that Church is fallen away from the unity of the Spirit, which knitteth all the members of the Church together.  
The fourth unity whereby the Church is known to be one and the same always, is the unity of Faith: For the true Church from the Apostles having received the true faith, hath held the same unto this day, and must hold it without change unto the end of the world. And therefore the ancient Fathers were wont to prove the Church to be always the same, in many generations and successions, because the same faith was always held in the Church without change: whereupon S. Hierome commenting upon the 23. Psalm upon these words, Haec est generatio quaerentium dominum, saith, Ecclesia ex pluribus personis congregatur, & tamen una dicitur propter unitatem fidei: that is, The Church is gathered together of divers persons, and yet it is said to be one for the unity of faith. Then they who hold not this unity, can never prove that they have the unity of the Church, which Christ redeemed with his blood, which the Apostles taught and planted.  
The faith of the Church is said to be one, because the rule of faith is one, and the same from the beginning of the Church to the end: the rule of faith is the doctrine of faith, contained in the holy Scriptures. This is the rule that ruleth the Church: for the Church must teach the true faith; and that is the true faith which the Church teacheth out of the holy Scriptures: so that we must not take whatsoever the Church teacheth without any limitation or rule. For the Church hath a rule to teach by: this rule is the rule of faith taken out of the holy Scriptures: so long as any particular Church teacheth according to this rule, so long is that Church to be heard: but if a Church once fall away from this rule of faith, than it ceaseth to be a true Church of God, as many particular Churches have fallen away, because they have forsaken this rule of faith.  
First therefore, I will prove out of the Scriptures and ancient fathers, that the true Church is known by the rule of faith And then I will demonstrate that this rule of faith is no other thing then the true doctrines of faith, contained in the Scripture. By which means it will appear what is the true Church, and where it is to be found. The Apostle proving that the Ephesians were a true Church of God, saith; You are no more strangers, 
Eph. 2. 20.  but fellow citizens with the Saints, and of the household of God, & are built upon the foundation of the Apostles and Prophets, Christ jesus himself being the chief corner Stone: In which words he declareth what the true Church is; an assembly of Saints, the household of God, & upon what foundation it is built: for the doctrine of the faith upon which the Church is built, is called a foundation: And because this doctrine is contained in the holy scriptures written by the Prophets, and Apostles; therefore it is called the foundation of the prophets & Apostles. Then the church is built upon this foundation, that is, upon the faith contained in the Scriptures, written by the prophets & Apostles. And if any Church change once this foundation, that ceaseth to be a true Church of Christ.  
Of divers testimonies of fathers, I will cite a few: Clemens Alexandrinus saith; We 
Libr. 7. stromatum.  say that the ancient and Catholic Church is known to be in the unity of one Faith, which faith is contained in the proper Testaments, or rather in one Testament, which in divers times is 
Contra omnes herese.  one. Athanasius saith; The Orthodox Church truly reading, and exactly examining the holy Scriptures, doth edify itself upon the Rock. The Author 
Hom. 49.  of the imperfect work upon Matt. saith; If any would know what is the true Church, how shall he know this, but only by Scriptures? S. Austin saith; In the 
Epist. 60.  Scriptures we learn Christ, in the Scriptures we learn to know the Church of Christ. Vincentius Licinensis saith; The Church of 
Lib. contr. heres. cap. 32.  Christ is a careful keeper of the doctrines committed to her, she changeth nothing of them at any time, she diminisheth nothing, she addeth nothing, she cutteth off nothing necessary, she putteth to nothing superfluous, she looseth not her own, she usurpeth no strange doctrine. Bede saith; The 
In john lib. 1. c. 12  foundation of the Church is the soundness of the Faith of the Apostles, and Prophets. According to these speak the rest, because we would not stay too long upon testimonies. Whereby it appeareth that this hath been the common doctrine of the Church, that the true Church is known by holding the rule of faith, which true faith, the Prophets and Apostles have written, and declared to the Church; So that herein standeth the ministery of the Church, in preserving this faith for ever sound, which by the holy men inspired of God to write the Scriptures, is left to the Church: Or as S. Jude faith, 
Jude 3.  To contend earnestly for the faith which was once delivered to the Saints.  
Now that this rule of faith is no other thing, saving only the true doctrine of the Scripture; it will appear, if we briefly consider the testimonies of the Scriptures, and doctrines of ancient writers in this point. I will take a few of both. S. Paul saith; Whatsoever 
Rom. 15. 4.  things are written before, are written for our doctrine, that by patience and consolation of the Scripture, we might have hope: Whereby the Apostle teacheth plainly, that the Scriptures are the rule of our doctrine; so that nothing may be taught, nothing may be learned concerning our faith, but according to this rule delivered in the Scriptures. And again; All Scripture is given 
2. Tim. 3. 16.  by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness, that the man of God may be perfect, thoroughly furnished unto all good works. The Apostle declareth how the Scripture is profitable and perfect. The Papists confess that the Scripture is profitable, but not perfect: They deny the perfection, the Apostle proveth both. It is profitable to perfect the man of God: that profitableness that is able to make men perfect, is both profitableness and perfection. If the Scripture can make the man of God perfect, then there is no need of any traditions of men to make up this perfection. This hath been the common doctrine of the Church, that the Scriptures are so perfect in themselves, that they contain the whole rule of faith. In this confession, agree the Greek Church, the Latin Church, the Church of Rome, and all Writers in the Church of Rome have held up this common faith until the Council of Trent; which Council ended some fifty years ago. And then began these men, whom now we call Papists, to change this rule of faith in the Council of Trent: For whereas before the rule of faith was ever confessed to be in the doctrine of the Scriptures; in that Council, unwritten Traditions were taken into the rule of faith; and so they teach now that the Scripture is but one part of the rule of faith, and unwritten Traditions of the Church of Rome another part: So that the whole rule is in the Scriptures, and in Traditions. Whereby it appeareth, that the rule of faith is by them changed: For I say that they are not able to prove by any writer of the Church of Rome, (much less by ancients) that the unwritten Traditions of the Church of Rome, were held to be a part of the rule of faith, before the Councils of Trent. And because the Church is certainly known by preserving the rule o● faith (for that is the true Church, which through al● successions holdeth the same faith delivered by the Apostles and Prophets, and that is no true Church which holdeth not the same faith; an● the same faith is known by the same rule) therefore th● Church of Rome that now is having changed the rule o● faith, hath assuredly change● the faith: and having changed the faith, ceaseth to be ● true Church of Christ, because the Church is knowe● by the faith which the Apostles left to the Church: An● that Church, such as it is, following now a new rule of faith, can prove their antiquity no ancienter than the rule: That rule being then devised some 50. years ago, it followeth, that when they seek out their antiquity, they will find their Church to be according to the antiquity of the rule of their faith of some 50. years standing, and no ancienter. In the mean time they cousin the simple people that cannot judge, with great boasting of their antiquity, and of the continuance of their faith from the Apostles. But these be but vain brags, as it will further appear in the process thereof.  
But first, that we may know how faithful and peremptory the ancient Fathers and Writers of the Church of Rome have been in this point, to prove that nothing may be received into the rule of faith, saving only the Scriptures, of many testimonies I will cite some.  
Clemens Alexandrinus saith, 
Strom. lib. 6.  The Ecclesiastical rule, is the consent and conspiration of the old and new Testament. By the Ecclesiastical rule, he declareth what is that rule which ruleth the Church: And speaking of the holy Scriptures, he saith, There is no other work but this only, that can bring salvation to men. Athanasius saith, 
Contra gentes.  The holy Scriptures inspired by God, are sufficient to instruct men in the truth. Basill saith, 
Ascet. de fide.  It is a manifest sliding away from faith, and an evident sign of pride, either to reject any thing of that which is written, or to bring in any thing that is not written: Where he proveth this both by Scriptures and reasons: For Christ his sheep hear his voice, therefore it must be the known voice of Christ in the Scriptures that must rule our faith. And the Apostle saith, That though it be a 
Gal. 1. 15.  man's testament, yet if it be confirmed and ratified, no man may disannul it, or add any thing to it. Whereby Basill most powerfully proveth, that the Testament of Christ being confirmed by his death, may not be disannulled, or have any thing added unto it: For this were evident forgery in a man's Testament. And what then shall we call this adding of unwritten Traditions to the Testament of jesus Christ?  
Constantine the great had learned this of the orthodox Bishops, and therefore he saith, as Theodoret delivereth 
Theodor. lib. 1. ca 7  his saying in the first Nicene Council: The evangelical and Apostolical books, and the oracles of the old Prophets, do fully 
Plene nos instruunt.  instruct us what we must understand of the will of God: therefore laying aside all contentions, let us seek out the solution of those doubts that are proposed, out of the holy Scriptures. S. chrysostom 
In 2. Cor. Hom. 13.  saith, Seeing we have a most exact rule, balance, and gnomon, that is, the doctrine of holy Scriptures, I beseech you ●hat you will not regard what this ●r that man saith, but seek all ●hese things out of the Scriptures. Where S. Chrysostome ●reacheth to the people, and prayeth them to read and search ●he Scriptures. A clean contrary course take these Popish doctors, who debar the people from reading the Scriptures in a known tongue, and ●o keep them in ignorance, ●elling them, that they must believe nothing, but that which the Church teacheth: by the Church they mean themselves, who are their teachers. And they never declare to the people, how by the rule of faith delivered in the Scriptures, they should examine their doctrines: but the blind people must take all at their hands, who are resolved to hold them blind still; As Cardinal Caietan coming into Paris, and finding the people blind, was not desirous to remove their blindness by instruction, but content to abuse their blindness, and to leave them as blind as he found them: For when the people were desirous to have the Cardinal's blessing, and therein the Popes; the Cardinal at the first refused, but finding the people earnestly set upon that motion, he turned to them, and said these words: Quandoquidem hic populus decipi vult, decipiatur in nomine diaboli: that is, Seeing this people will needs be deceived, let them be deceived in the name of the devil; and so gave them the Pope's blessing. Thus do the Popish teachers come to save souls, making the people blind, keeping them in blindness, and then profanely scoffing at that blindness which themselves procured. But S. chrysostom and the ancient godly Fathers dealt far otherwise with the people, always exhorting them to read the Scriptures. And chrysostom in the same place doth with great reason and eloquence, both pull off this vail of ignorance, which the Papists labour to cast over the eyes of the people, and doth very effectually descry the fraud and imposture of such teachers as these Popish teachers are: For, saith chrysostom, would it not be thought a very absurd thing, if in borrowing and lending of money, a man should trust him that brought him money, and not tell it after him? how is it then that this is thought so absurd not to tell money after another, and shall we in things o● the greatest weight simply follow the sentence of other men without examination seeing we have such an exact rule of holy Scripture? chrysostom proveth that the learned Papists are cozeners, an● the simple Papists sottish, like them that will not see their money told. This is the reason that in stead of gold and silver, they receive copper and brass: The damage redoundeth to the destruction of their souls; and therefore they ought to have a greater care and foresight, lest in the matters concerning their souls, they be abused by such as dare change the rule of Faith; delighting in the ignorance of the simple, and profanely scoffing the ignorance which themselves have caused. This thing the simple people ought more carefully to look to, more exactly to prevent, than any damage that can grow in their worldly estate.  
Cyrillus Bishop of Alexandria 
Lib. de recta fide ad regni.  saith; It is necessary for us to follow the holy Scriptures, and from their prescript in no manner of thing must we departed. Tertullian saith; The rule of Faith 
Lib. de velandis virgini.  is instituted by Christ, and it is one and the same which none may change, which none may reform. Then whether the Papists will call it an Alteration, or a Reformation of the rule of faith, which in Trent they have done, it is utterly denied, that the Church may either alter or reform that rule. S. Hilary saith; The presumption, or 
Lib. ad Constan. August.  frailty, or error of some, (he speaketh there against the Arrians, but his words do no less touch the Papists) hath either fraudulently confessed, or impudently transgressed the unchangeable constitution of Apostolic doctrine. So he calleth the rule of faith, Indemutabilem Constitutionem Apostolicae doctrinae.  
S. Hierome saith; The Church 
Lib. 1. in Mich. c. ●.  of Christ, which dwelleth well, possessing the Churches spread over the whole world, is joined together in the unity of the spirit, and hath cities of the Law, and Prophets, of the Gospel and Apostles, and goeth not out of her bounds, that is, out of the holy Scriptures. Thus he calleth the holy Scriptures, the bounds and limits of the Church, out of which limits the Church of Christ never goeth: but the Church of Rome is gone out of these bounds. S. Augustine 
Libr. de bon. vidutat. cap. 1.  saith; The holy Scripture hath fixed a rule for our doctrine, lest we might dare to be wiser than we ought. I omit many for brevity. S. Gregory saith, In the volume of the Scriptures are contained 
In Ezek.  all things which do teach us, all things that edify And again, All our munition is contained in the holy Writ. To these Ancients agree the writers of the Church of Rome. Peter Lombard saith; 
Lib. 1. dist. 1.  Matters of faith must be demonstrated according to the authorities of holy Scriptures. T. Aquinas 
In 1. ad sim. c. 6.  saith, The doctrine of the prophets and Apostles is called Canonical, because it is the rule of our understanding, and therefore no man ought to teach otherwise. The same might be proved out of others; but this may suffice.  
From all which I conclude, that the doctrine of the Scriptures hath ever been held to be the rule of faith, which must rule the Church in teaching: For these men presume that they deal with simple men, that may not examine their doctrines: and therefore they bid the people take doctrines at their hands, and seek no further. And they tell us, that the rule of faith is that which the Church teacheth. These be mad fellows, that presume so much upon the simplicity of others: for the rule of faith is a rule that ruleth the Church; for deceivers may come into the Church: The Scripture hath warned us of deceivers, that such shall come. Antichrist with his deceiving Priests shall come. Now lest these deceivers should abuse us with false doctrines, which they may call the doctrines of the Church, the rule of faith is fixed, to rule them, and all other. The ancient Fathers were all ruled by this rule: we are ruled by the same rule; only these that have changed the rule, refuse to be ruled by this rule. They tell us that their doctrine must be the rule to us: but they tell us not what should rule their doctrine. Now here is the point which we entreat learned and unlearned to consider, who seek out the true Church, and are desirous to find it, and therein to rest. The Church is known by the careful keeping of the true faith, that is, the true Church, which from the Apostles in all successions hath held the true faith: the true faith is known by the rule of faith: the rule is the same in all ages. This rule hath been held inviolable from the Apostles times downward, in the Greek Church, in the Latin Church, even in the Church of Rome, until the Council of Trent. And in the Council of Trent we find this rule changed: For whereas before, the Church held this rule always, to be the Prophetical and Apostolical doctrine, contained in the holy Scriptures; now they have made the rule to be Scriptures, and unwritten Traditions. These unwritten Traditions they call the word of God, as well as Scriptures, and thus have they made a word of God of their own invention. By this means they magnify the Pope's authority, and have turned the Supremacy into a Godhead, and will not understand that they worship Antichrist in the Church: For these Traditions are the Pope's word, as the Scripture is God's word. And they blush not to teach that the word of the Pope, is the word of God. And thus have they set up in the church another God, and another word of God. And what can Antichrist do more than this?  
Then in seeking the true Church, we must follow the rule: we follow the same rule, that all the fathers followed, and because we find the rule changed in the present Church of Rome, therefore we are sure that it cannot be the true Church, that hath changed the rule of faith, by which the true Church was always known heretofore, and must be known hereafter. And as they have changed the rule of faith, so have they changed the judge of the controversies of faith: For before the Council of Trent, the Church never held the Pope to be judge of Controversies of faith. Before the same time, the Church never held the Pope to be above general Councils; but his authority always (even in the greatest ruff and pride of Popes) was yet held to be under the authority of a general Council.  
Concerning the judge of controversies of Faith, the ancient Writers, and the writers of the Church of Rome, have written no otherwise, then as we writ and speak. In the Council of Nice, Theodoret 
Lib. 1. cap. 1.  declareth how Constantine described the judge of controversies of faith: In the disputations of things divine, saith he, the Bishops have the doctrine of the holy Spirit written: For the evangelical and Apostolical books, and the oracles of the ancient Prophets do fully instruct us: and therefore let us take the determination of questions from the words of the holy Ghost. In which words he declareth, first, that in divine Disputations, or in Controversies of Faith, we have the doctrine of the holy Ghost written: then let them tell us from what spirit the unwritten word of Trent proceedeth? Secondly he saith, that the writings of the Prophets and Apostles do fully instruct us; then that writing is the full rule of faith; for that which doth fully instruct us, and not in part, is the full rule, and not a part thereof. Thirdly he saith, that all determinations of doubts must be taken from this written word: Then he proveth undoubtedly that this written word doth suffice to end all controversies of faith: because the words of men may be subject to error, but the words of the holy Ghost are not. This is the Catholic determination of the judge of controversies in faith, which hath been in all succession preserved until the Council of Trent. Optatus an ancient Father holdeth the same way in seeking a judge: for thus he reasoneth against the Donatists, Let no 
Optat. lib. 5.  man believe you, let no man believe us, for all we are contentious men: judges must be sought, but if we take Christians, they cannot be held indifferent for both sides, because the truth is encumbered by contentions: We must then seek a judge without. But if he be a Pagan, he cannot understand our mysteries: if a jew, he is an enemy to Christian baptism. Therefore on earth no judgement will be found for this: we must seek the judge from heaven: But what need we knock at heaven, seeing we have him here in his Gospel? Thus Optatus sought a judge, and could find none but Christ speaking in his Gospel, in his written word. How easy had it been for Optatus to have named the Pope, if the Pope had then been esteemed the judge of controversies of faith? But this is a late invention not known to the ancient fathers. Saint Augustine speaketh in like sort; This matter 
Libr. 2. cap. 33. de nupt. & concupisc.  (saith he, writing against the Pelagians) requireth a judge, and therefore let Christ judge. And then he produceth the words of Christ as the words of the judge. He saith also, Let the Apostle judge with him, for in the Apostle Christ speaketh: And then he produceth the words of the Apostle, as being the words of Christ the judge. And in another place: It is not without great cause that 
Ad Cresc. lib. 2. cap. 31.  the Canon of the Scriptures is ordained with such wholesome vigilance, whereunto certain books of the Prophets and Apostles do pertain, which we dare not judge at all; but according to them may we freely judge of other writings, whether they be written by believers, or no believers. After this, till the Council of Trent, the Church held the same determination still concerning the judge of controversies of faith. Indeed there were some Friars and Canonists that flattered the Pope, and the Pope was as willing to make use of their flatter: But these flatterers were rejected as men odious, and could never find any credit in the world before the Council of Trent; In so much that the Pope's themselves (and what is it that they durst not do?) durst not claim this authority before that time. Pope Clement the first, hath 
Dist. 37 cap 14. This Pope lived anno 1047.  these words: You must not seek a strange sense, which may be adulterated and inwardly corrupted, nor confirm such a sense by the authority of Scripture: but a man must take the sense of the truth from the Scriptures themselves, seeing that one may have the full and firm rule of faith and truth in the Scriptures. Thus saith a Pope: Integra & firma regula veritatis ex Scriptures. Then there were no unwritten Traditions thought of at that time, to be thrust into the rule of faith. Secondly he saith, that the understanding of the truth, must be sought out of the Scriptures themselves: So that he knew no other judge of the controversies of faith. Thus was the doctrine of the judge of controversies maintained until the time of the Council of Basill.  
The Council of Basil doth likewise maintain the ancient doctrine of the Church concerning this point: For thus they say: Lex divina praxis 
Council Basil. Sess. 4.  Christi, Apostolica, & Ecclesiae primitivae, una cum Concilijs Doctoribusque fundantibus se veraciter in eadem, pro verissimo & indifferent judice in hoc Basiliensi Concilio admittentur: That is, The divine Law (or holy Scripture) the practice of Christ, of his Apostles, and of the Primitive Church, together with Councils and Doctors, grounding themselves truly thereon, shall be admitted for the most true and indifferent judge in this Council of Basill. We find by this, what was the sense and judgement of the Church in our father's days; for this was done about the year of Christ 1440. Then before the Council of Trent there was no change in these things: but there they have changed all, and made a new Church: but with such sleights and cunning, that it is apparent, that it was not religion and conscience which moved them, but ambition, and a singular estimation and pride of their own wit; holding such a scornful conceit of other nations, whom they call Tramontani, that they presume that they can make all other men fools. This they practised in the Council of Trent, and through the simplicity and overmuch credulity which they have found in some, have partly well confirmed their purpose: for there were certain questions which were determined in that Council of Trent, and yet never discussed: as namely, whether the Pope's authority be above the authority of a general Council: and, whether the Pope be the judge of the controversies of faith.  
These are now holden as things determined, and yet they were never discussed. This made Gentiletus exclaim 
Innocent. Gentileti exam, concilij Trid.  in these words; Ecquis fando unquam audivit, ut quaestio in disputationem non revocata, non examinata, non tractata, fuerit tamen decisa, conclusa, rata, approbata? tanta astutia hic tractata est quaestio de Rom. Pontificis authoritate supra Concilium: that is; Did ever any man hear of the like? that there should be a question, which though it were never brought to disputation, never examined, never handled, should notwithstanding be decided, concluded, confirmed, approved? By such cunning was the question handled here, concerning the Pope's authority over a Council: by this let the world judge of this Council, whether it was like other Councils. Is this a thing to be tolerated in the Church, that a company of Italians, men without Religion, without the fear of God, should in the pride of their wits put a trick upon all the Churches in Christendom? Let the simple souls that are seduced lift up their eyes, and see the snares that are provided to catch them: let them understand, that the Priests and jesuits, who now are employed about their subversion, are instruments to drive and allure them into these nets, which these Engineers have devised by subtlety and fraud. These traps are laid with great subtlety to enthrall their souls: let them at the least look up, and open their eyes, and behold the danger that is before them: If they will wilfully fall into these snares, then may they blame themselves for their own destruction.  
Thus have we found out, that the rule of Faith was changed in the Council of Trent: That in the same Council, the judge of Controversies of faith was likewise changed: that all things were then changed; whereby the Church is known to be a Church: For before that, the Church was known to be a Church, by the Unity which it held with the Catholic Church. This was the Unity of the Body, the Unity of the Head, the Unity of the Spirit, and the Unity of Faith: These were in some measure all held, until the Council of Trent changed all. Now all these things being changed and forsaken by the present Church of Rome, it remaineth to conclude, that the present Church of Rome, is no Church of Christ, but an assembly, I say, not of Heretics, but of far worse, and more dangerous than any Heretics heretofore have been: For the former Heretics, that have openly forsaken the Church, could never do so much harm, as Antichrist with his creatures, who having secretly forsaken the Church, yet make open claim to the Church, and to all the rights thereof.  
Seeing now that the now Church of Rome is not the true Church, where then shall we find it? The Reformed Churches, as now they are called, being the generation of them that have lived of long time before, in the Communion of the old Church of Rome, might have continued in that course, if the Church of Rome had not been notoriously changed from a Church to no Church. For in old times we find a distinction observed, between the Church of Rome, and the Court of Rome. The Church we may call all these Western Churches, that held Communion with the Church of Rome then, and maintained the Pope's Supremacy in things spiritual, as then the Supremacy was understood, but not as now they understand it: Now because they held in this point with the Pope, they were therefore understood as belonging to the Church of Rome thus far. The Court of Rome were they that flattered the Pope, and sought his greatness without respect to truth or reason: Such were Friars and Canonists, which in the end prevailed against the Church, and now call themselves the Church of Rome. These with their adherents, (for some Bishops and Priests did leave the Church, and adhere unto these) prevailed in the Council of Trent, by fraudulent sleights; and forsaking the rule of faith, changing the judge of Controversies, extolling the Pope's Supremacy above all that were before them, gave a just occasion unto the Reformed Churches, which after this revolted from them, to seek the Church wheresoever they could find it; because they saw evidently now, that in the Pope's communion it was no longer to be found. If any man object unto me, that Martin Luther began to preach before the Council of Trent (for he began first to preach against Indulgences in the year of Christ, 1517. and the first Session of the Council of Trent was held in the year 1545. the last Session of that Council was held in the year 1563.) Luther then having begun to preach against the Pope before the Council of Trent, it may be thought that the Council of Trent gave not occasion to the revolt which followed; seeing that Martin Luther had in some sort begun it before. To this I answer, that when Martin Luther begun first to preach against Indulgences, he thought of no revolting from the Pope: For he preached the doctrines that he was sure the Church had held before him, and which were agreeable to the rule of faith, which stood at that time unchanged in the Church. And that Luther had no meaning to revolt from the Church, himself doth plainly confess: and it is evident by the whole course of the Story of these times. Luther for a long time after his preaching against Indulgences, sought peace with the Pope; and therefore he appealed unto Pope Leo, nothing doubting, but that the Pope would favour the truth which he had so clearly proved from the Scriptures. When he saw that the Pope went directly from the truth; then he appealed from the Pope to a general Council: For Luther never doubted, but that there was, and always would be a Church that would favour the truth against the Pope and his flatterers. So Luther fell away from the Pope, but still he held himself sure in the Church, teaching nothing but such things as he offered to be examined according to the rule of faith, which always ruled the doctrines of the Church: And thus he continued until his death. He died after the Council of Trent was begun. In appealing from the Pope to a general Council, he followed the common practice of many that were oppressed by the Pope, or that feared the Pope's oppression in the Church of Rome: who appealed from the Pope and Court of Rome, to the Church of Rome, or to a general Council. Such Appeals were made sometimes by Emperors and Kings, which were wronged by the Pope; as namely by Lodouike Bauare, Emperor, and by Philip the fair, the French King: Sometimes by learned men of inferior degree, as by Michael Caesina, with whom did then adhere William Occam, and others.  
The same distinction between the Church of Rome, and Court of Rome, was very apparent by the actions and process held by those two Councils, collected of these Western Churches, the Council of Constance, and of Basill: which Councils we find to be a body representative of a Church, which was opposite to the Pope and Court of Rome: So that assuredly there was a Church which held the rule of faith against the Pope and his flatterers. In that Church was Luther, in that Church were the learned men of these two Councils; who proceeded roundly against the Pope's authority: they proved that the Popes might err, & that in many things they did err: they maintained the rule of faith, which stood inviolated in the Church till their days: they maintained the ancient judge of controversies of faith, which before had always been acknowledged: they protested that to give that authority to the Pope, (which now since that time is given, and since the Council of Trent is confirmed to the Pope by these flatterers) this say they, is to give an open entrance for Antichrist into the Church to subvert Christian Religion. Then at that time the truth was held up in some measure: there was then acknowledged an authority in the Church above the Pope: there was a judge of general Councils, the same which the Church before received, and which we acknowledge: there was then no alteration, no change made of the rule of faith: but since this time all these things are changed in the Council of Trent.  
This Council of Trent, (to give you some taste of it) was neither general, nor free, nor lawful: Not general, for these Western parts, because divers Kings and Nations protested against it: namely, the King of England, and the French King: and would not send their Bishops and Ambassadors to it. Many Nations held it for a private conventicle of a few gathered together against the Church. For all England, Scotland, Ireland, all France, all Germany, that held against that Council, will make a far greater part than all the rest, that consented to that Council. It was not free; for none were admitted to have voice therein, but such as should be bound by an oath of bondage and slavery to the Pope. It was not a lawful Assembly; forsomuch as it was neither called by a lawful authority: for against the first calling of it, the Emperor himself dissented, and protested against it by his Ambassador Vergas; the Kings also who had interst in these Western parts, protested against it: Neither was the manner of proceeding in that Council lawful. Gentiletus a French Lawyer proveth the nullities of that Council: For by the Imperial Constitution it is ordained, that the Decrees which are made against Laws, are not only unprofitable, but void, and to be taken for things not done. Cap. Imperiali 25. q. 2. l. non dubium: He proposeth therefore, and proveth a great number of the nullities of that Council, which make the whole to be void, and of no validity, as being done against the Laws.  
This is that Council that hath changed the faith of the Church, that was held from the Apostles to that time unchanged: they have brought into the Church the Pope's word, to match the word of God: this was never done in the Church before. And therefore the reformed Churches holding the ancient rule of faith, which the Church had held from the Apostles, till the Council of Trent, must needs prove themselves 〈◊〉 stand in the true succession of the Church: For the true Church must continue to the end of the world: And seeing it cannot continued in them that have forsaken the Unity of the Catholic Church, and the rule of faith, it must needs be granted, that it is continued in them that hold the unity with the Catholic Church, and the rule of faith.  
Thus then from the Unity of the Church, we have proved, that the Church of Rome that now is, is not the true Church of Christ, because it is not one with the true Church of Christ. It holdeth not the Unity of that Body, nor the Unity of the Head, nor the Unity of the Spirit, nor the Unity of Faith: And holding not Unity with the Catholic Church, it cannot be a church at all. The Reformed Churches hold this Unity, and are thereby proved to be one with the Catholic Church: from this which I have said, divers truths do apparently ensue, which I will briefly open.  
The consent of the Church, which is but one in the fathers and their children, is proved to stand in the fundamental points of doctrine, before the Council of Trent; I say, in the fundamental points: For divers errors were crept into the Church before: but these errors were such as did not raze the foundation; for a Church may stand, and be a true Church, though some errors creep into it. But if these errors change the foundation, (as the errors do which change the rule of faith, which is the foundation of the Church) then without doubt, it ceaseth to be a Church. The errors which before this time did creep into the Church, did not change the foundation, because all men in the Church held the same old and true foundation in the rule of faith till then. The Pope's Supremacy, as men than understand it, was generally embraced: But surely this was not a fundamental error: For we doubt not, but many good and godly men were among them, and saved, though they did acknowledge the Pope's Supremacy in such a measure, as Saint Bernard, and the Council of Constance, and of Basill did acknowledge the same.  
It appeareth hereby also, 
2  that the true Church of Christ, as before I have declared, did stand up in some ●ort until this time of the Council of Trent: For the ●rue Church may be proved ●y the unity with the Catholic Church, and by the ●ule of faith, which till then was held in the Church.  
It appeareth likewise, that 
3  the reformed Churches, are in the succession and continuation of that true, ancient, and only Church, which stood before the Council of Trent, and shall endure to the end of the world: For before that time there were, as we may say, two faces of a Church; the one of the court of Rome, the other of the Church: But in the Council of Trent the Court o● Rome prevailed: therefore the Church fell off, and made a separation from the Court of Rome: But the Church though falling away from the Court of Rome, continued still the same Church because it held still the same rule of faith, and forsaked not the communion which before it had with the Catholic Church: But the Court of Rome, which now calleth itself the Church, and the only Catholic Church, altered the rule of faith, and fell away from the communion of the Catholic Church.  
It appeareth also, that our 
4  fathers which before us lived and died in the Church of Rome, had all necessary means of salvation, because the rule of faith was held then inviolable: And albeit the Friars, the Canonists, and flatterers of the Pope had corrupted many things in the Church, yet the doctrines of the truth were permitted to be preached according to the rule of faith: which proved that our father's living and dying in Popery before the Council of Trent, had the means to be saved: which means are now taken away by these that are now in the Church of Rome; because they have altered the rule of faith, which containeth the means to salvation. Now where they come with their declamations, and tell us of the divisions that we have among ourselves, some Lutherans, some Zwinglians, etc. and that we can have no Church, because we have not unity in the faith, and these divisions show the breach of unity: I answer, that there may be some disagreement in some points of Religion, and the sides disagreeing may ●oth hold the true Church, so long as these disagreements be not in matters fundamental; and that they who so disagree, notwithstanding ●ll their disagreement, hold one and the same rule of faith. We say that between Lutherans and Zwinglians, as these ●all them, the same rule of ●aith is held and acknowledged without alteration: And therefore both these sides may belong to one and the same Church, because they hold one and the fame rule of faith with the Catholic Church, with the Fathers, and with the Church of Rome before the Trent Council. But if they can prove that there are some sects which do not fully and entirely hold this rule of faith, then will we disclaim communion with them as we do with Anabaptists with Zwinkfeldians, with Papists for the same cause● And therefore when our adversaries speak or write o● the Church, they must leau● boys play in making idle declamations: let them speak● plainly and sound to these points, and declare the unity of the Church, and open th● rule of faith, wherein the tru● Church hath always had ●nitie, and will always hold● to the end of the world. The should make conscience of their writings not to deceive the simple with idle discourses of by-points. They discourse of antiquity, universality, and consent, words in show making for them as they suppose, in truth against them: They tell us that the Religion which now is professed in Rome, is that Religion which converted ENGLAND first to the true Faith: They tell us that we can have no true Church, because we have so many divisions among us; and many such like discourses as these, and very proper declamations: which when we read, we have reason to suspect, that they who writ thus, either are men of no learning and understanding; or else writ things against their own consciences, to hold simple souls still in error, whom they have once bewitched with these silly sleights and shows. They presume of ignorant souls, and seek to maintain ignorance in the people: for without gross and in a manner wilful ignorance, none can be deceived in these things.  
That which I have spoken of the Catholic Church, is agreeable to that Article of our Faith, I believe the holy Catholic Church, the communion of Saints: Which words do prove, that the Church of Rome, as now it stands, cannot be the Catholic Church, nor have communion with it. The Papists in delivering the notes or marks of the Church, make long discourses of other marks, and are afraid to speak of these true marks contained in our Creed.  
First, the Church is holy: When these men speak of the holiness of the Church, they tell us of a holiness which is in the Sacraments: which thing we deny not; but we deny that the Sacraments make men holy without faith They tell us also of the holy Martyrs that have been in the Church before, that the Church is made holy by them. This indeed proveth the holiness of them that have lived and died in the faith, and for the faith; but this will not make the Church after them to be holy. The present Church is holy, not by the holiness of them that have lived before, but by the holiness of them that live in it. The Church is holy, because it consists of Saints, of members who are holy: these members are holy both by imputed sanctification from Christ the head, who for their sakes did sanctify himself, as he saith, For their sakes I sanctify 
joh. 17. 19  myself, that they also might be sanctified through the truth: and also by inherent holiness; for the Apostle teacheth, that the whole Church and every member thereof, receiveth increase of the body from the head: So that men may not so grossly flatter themselves as the Papists do, thinking that they may be the Church, and yet live without holiness. They who have no part in holiness, have no part in the Church; for the Church is holy. Saint john saith, Every man that hath 
1. joh. 3. 3  this hope in him, purgeth himself, even as he is pure. And again, If we say that we have 
1. joh. 1. 6  fellowship with him, and walk in darkness, we lie, and do not the truth. And therefore the Church of Rome, seeking a title of holiness, without holiness of life, so falling away from true holiness, is assuredly fallen away also from being a Church. It is called CATHOLIC, because it hath been spread in all places, and hath been and shall be at all times: In which respect it is distinguished from the Church of the jews, which was but in one nation, and for a certain time. The Church of Rome was always held by the Ancients to differ from the Catholic Church, though it was ever held to be a part of the Catholic Church: but that it differed from the Catholic, as a particular from the universal, the ancient writers never made doubt. S. Hierome writing of one that confounded the orders of the Church, preferring a Deacon before a Priest (which confusion was practised then in the Church of Rome) proveth that this was but a particular disorder suffered in the Church of Rome, against the order of the Catholic Church spread over the world: And therefore he declareth, that though in respect of particular assemblies there was one Church of Rome, another of France, another of Britain, etc. yet all agree in one Church; and the authority of the Catholic Church is greater than the authority of any part, though it be Rome itself. And therefore he saith, Si authoritas quaeritur, orbis maior est urbe: meaning, the authority of the Catholic Church spread over the world, is greater than the authority of the Church of Rome, being as then it was reputed, but the Church of one City: Whereby he proveth plainly, that the Church of Rome was not the Catholic Church. Saint Augustine writing to the same purpose, observeth that in his time one Vrbicus a Roman began to spread new doctrines concerning fasting; namely, that fasting did wash away errors and sins; that in fasting there was merit; that men were compelled to sin who took a breakfast; that the kingdom of heaven was not in meat and drink, but in fasting; and such like novelties: which Saint Austin 
August. Epist. 86.  refuteth, and saith, that this Vrbicus did blaspheme the Church dispersed over the whole world, except the Church of Rome, and some few of the West: Then it followeth, that in his judgement the Church of Rome was not the Catholic Church, because Vrbicus who blasphemed the Catholic Church, commended and followed the Church of Rome. Many things might be brought for this purpose, but I strive for brevity: This may suffice to prove that the ancient Fathers did not hold the Church of Rome to be the Catholic Church.  
In this Church there is a communion of Saints, which Communion the Papists devise to be between the Saints in heaven, and the Saints on earth, and them that be in purgatory. These be vain conceits without any ground: For the Church hath this Communion with GOD the Father, and with JESUS CHRIST, and among themselves, as Saint john teacheth; 
1. joh. 1. 3.  Our Communion is with the Father; and his Son jesus Christ. And declaring this Communion, which the members of the Church have one with another, he saith: If we walk in the light, as he 
1 joh. 1. 3, 7.  is in the light, we have Communion one with another, and the blood of jesus Christ doth cleanse us from all sin. In which words he declareth who are partakers of this Communion; and consequently who are members of this Church: For we have Communion one with another, and the blood of jesus Christ cleanseth us from all sin. Then they have this Communion, who by the blood of Christ are cleansed from all sin: And therefore they who are in Purgatory, can have no part of this Communion, because they are not cleansed from all their sin by the blood of Christ. This Communion than is a Communion which the Church of the redeemed have among themselves: These be they who sing that new Song: Thou art worthy 
Apoc. 5. 9.  to take the Book, and to open the Seals thereof: For thou wast slain, and hast redeemed us to God by thy blood, out of every kindred, and tongue, and people, and nation. This is the Communion that the Church of the redeemed have; and therefore it is called, The Communion of Saints; that is, of such as are sanctified by the blood of jesus Christ. But this Communion is not in the Church of Rome: For the Communion which is in the Church of Rome, is such a Communion, which by their own confession is held among such men as have no inward grace, but only the external profession of Religion. This being their own confession, it must needs follow, that the Communion of Saints is not among them: For Saints have no Communion with wicked, who have no inward grace, who are the members of the devil, and not of Christ: The reason is, because between the members of Christ, and the members of the Devil, there can be no Communion, as S Paul proveth: For what fellowship 
2. Cor. 6.  hath righteousness with unrighteousness? or what Communion hath light with darkness? or what concord hath Christ with belial? or what part have believers with unbelievers? etc. Thus have we proved, that there is no agreement between the Church of Rome, and the Catholic Church, because the Church of Rome is neither holy, nor Catholic; neither in it is found the Communion of Saints.  
Then they who boast so much of the Catholic Church, the Catholic Church, suffer themselves to be blinded by cozening companions who know not the truth: For they think to hold the Catholic Church, before they will be acquainted with a particular Church. Let them be entreated to understand, that if they desire to be in the Catholic Church, without which there is no salvation, they must betake themselves to some particular Church here on earth, which holdeth Unity with the Catholic Church. And then shall they be sure to be in the Catholic Church, when they are found in such a Church which holdeth Unity with the Catholic Church: that is, by the ministry of the Church wherein you live, and are taught: you must understand, that you are collected as members into one body: that from the Head you may receive an increase of this Body, to the edifying of yourselves in love, and so be truly knit to the Head of the Church jesus Christ; that by one and the same Spirit you may be justified and sanctified, & so hold the unity of the Spirit: that by one rule of faith you may be taught and ruled, and that you may be sure that the same rule which hath been the rule of faith from the Apostles times, and continued ever in the Church, be the rule of your faith. When thus by the ministery of a particular Church, (in whatsoever place of the world that Church be) you are gathered into one Body, under one Head, governed by one Spirit, holding one and the same rule of Faith; then may you be assured, that you are in the Catholic Church: for the Catholic Church being universal, and not particular, cannot be fixed to any one particular place: but the men that must be gathered into the Church, are particular men, and hold particular places, and therefore must use the help of particular Churches to bring them to the Catholic Church, or else they shall never find it. If thus men would seek the Church, they should be sure to find it: there is but one way: they that receive not the love of the truth, are justly deceived, and perish: that all might be damned, who believed not the truth, but had pleasure in unrighteousness. So that when deceivers come with their strong illusions, yet shall they be able to prevail against none, but only such as love not the truth: But they who love the truth, and seek it with care and diligence, as they would seek silver and gold, or things that are esteemed more precious, shall by the great mercy of God undoubtedly be saved from error and damnation: And all such by the free mercy of God, shall be brought into the true Church, that therein, as in the Ark of Noah, they may be saved: For unto the end of the world must that always be verified which is written, The Lord added to the Church 
Acts 2. 47.  from day to day such as should be saved.  
FOrasmuch as I have taken this as a thing granted by the Papists, That they have added their unwritten Traditions, which they call Apostolical, unto the Scriptures, to make up the total rule of ●aith, the Scriptures making ●ut one part thereof, and ●heir Traditions another; by which alteration of the rule of faith they have forsaken communion with the Church, which till that time always held this rule, & which to the end of the world must hold ●t; I have here set down the words of the Trent Council, and of Car. Bellar. expounding the same for their sakes, who being ignorant, may doubt whether this be true or not.  CONCIL. TRIDENT. Sess. 4. Decret. 1. 
Omnes Libros veteris & novi Testamenti, nec non Traditiones ipsas, tum ad fidem, tum ad mores pertinentes, tanquam vel ore tenus à Christo, vel a Spiritus sancto dictat as▪ & continua successione in Ecclesia Catholica conseruat as, pari pietatis affectu ac reverentia suscipit, ac veneratu● Tridentina Synodus.  
That is,  
All the books of the old and new Testament, as also the Traditions themselves, pertaining both to faith and manners, as being either pronounced from the mouth of Christ, or delivered by the holy Ghost, and by continual succession preserved in the Catholic Church, the Council of Trent receiveth and honoureth with like and equal affection of piety and reverence.  Card. Bellarm. lib. de verbo Dei non script. cap. 3. 
Asserimus, in Scriptures non contineri expressè totam doctrinam necessariam, sive de fide, sive de moribus, & proinde preter verbum De● scriptum requiri etiam verbum Dei non scriptum, id est, divinas & Apostolicas Traditiones.  
That is.  
We affirm, that in the Scriptures is not contained expressly all necessary doctrine, whether of faith or manners, and therefore besides the written word of God, is required also the unwritten word of God, namely, Divine and Apostolical Traditions.  Card. Bellar. ibid. cap. 4. 
Scripturae sine Traditionius nec fuerunt simpliciter ne●essariae, nec sufficientes.  
That is.  
The Scriptures without Traditions, were neither simply necessary, nor yet sufficient.  Card. Bellar. ibid. cap. 12. 
Dico, Scripturam, etsi non ●it facta praecipuè, ut sit regula fidei, esse tamen regulam fidei, non totalem, sed partialem. Totalis enim regula fidei est verbum Dei, sive revelatio Dei Ecclesiae facta, quae dividitur in duas regulas partiales, Scripturam & Traditiones.  
That is.  
I say, that the Scripture, though it was not made especially to be the rule of faith, yet is the rule of faith not in whole, but in part: for the whole rule of faith is the word of God, or the revelation of God made to the Church, which is divided into two partie-rules, Scripture, and Traditions.  
These things the learned Papists make no doubt of; and ●herfore I take them as things granted by them, because all ●heir learned men grant the ●ame. For the unlearned I ●aue set them down, that they may understand, that the rule of faith, which the Church held before, & which holdeth ●he Church in unity, is by ●hem forsaken: And therefore if they will seek a true Church, they must seek such a Church which holdeth still the same rule of faith with the true Church of Christ, which was before the Trent Council, and must stand till the end of the world.  
FINIS.