To the Reader.  
AMongst all the Miseries that attend our Humane Frailty, there is none to be so much bewailed, as the stupidity of our minds, which renders us worse than beasts, and deprives us of that felicity for which we were Created, which was to fill up the glorious places of the Lapsed Angels, and so have been happy to all eternity: the verity of this will plainly appear, when we consider the madness of this our present Age, where People suck in Error, as Children do Milk from their Mother's Breasts; and unadvisedly repel Truth, as one would do a Serpent that attempts their ruin; they hiss at those that invites them to Happiness, and hug the Preachers of their Misery, that embrace all kinds of Novelties, and kick against ancient verities; that cry out the Bible, the Bible, and yet believe nothing in it, more than their own Fancies dictate to them: Now that these people (of which there is too many) may a little see, and know their own Errors, I shall in this following Discourse, prove that their own Bibles, which they pretend to confide in, both is, and shall be, their assured Judge, to condemn their erroneous opinions, as also their guide (being rightly understood) to the knowledge of the Truth; as also make it appear, that all the chief points of Religion, which Protestants deny, and Roman Catholics practice, is found and commanded in their own Bibles; by which will appear with what partial eyes they have looked upon Scripture, that read it over so often, and cannot see those places which pointeth God's Church, and the Faith thereof so plainly to them; for it is indeed with these kind of people as it is with the Jews to this day, who though they read in the Old Testament the Prophecies which plainly foretold Christ's coming, his Life, and dolorous Death, yet are so blinded with unbelief, that they cannot understand the same; so all that are now out of God's Church, read and tumble over the Old and New Testament, and yet cannot see the plain places, which all Christians are bound to believe, under the peril of damnation; and all this is, because men have presumptuous minds in trusting to their own understandings, and will not rely on God's Church, which plainly shows them to her Members, when none else can, because she only is guided in all truth, by the Holy Ghost, to the end of the world. All therefore that I shall desire of every Protestant Reader, is only this, that he mind and look closely to every Text of Scripture here quoted, and what is said, with an impartial eye, and observe well how Scripture and reason concur in the truth of what is treated of, concerning our Faith (which is so much slandered by their teachers and others) for though it be lightly made on by some, yet they shall one day find, that the diligent search after truth was one of the main things for which we were sent into the world: which truth being practised in God's Church, is here plainly proved; which though not delicately dressed with crafty Sentences, but in poor and simple style, may I hope produce the desired effects, for which it was intended; that is, that all deceived people may find the way to God's Church, that all Ignorance and Errors may be banished, and Truth take place; that true Religion may flourish, as a green Bay-Tree, and Heresies and Factions whither as Plants without rain; that living all our lives in communion with God's Church, we may at last enjoy that blessed end, for which we were created.   

THE Catholic Mirror.  

Chap. 1. This is to prove the Verity of the Blessed Sacrament of the Body and Blood of our Saviour, and that it is really so, contrary to Protestants Opinion.  
THe Misbelief of these times is such, that it may give a just astonishment to all true Christians; especially when they consider how little Faith many have in this most Blessed Sacrament: and that there is no one thing our Blessed Saviour did so much inculcate to us (in his whole life) concerning any point of Faith as this; he very well knowing the greatness of the Mystery, and the smallness of our Faith: it is in Holy Scripture often mentioned to be really his Body and Blood, because we may plead no excuse by any mistake of one place alone; and first you shall see how this Blessed Sacrament was prefigured to us in the Old Testament, by the holy men of God, and his Prophets, as in Exodus 16.15. concerning the Manna which came down from Heaven to the Israelites to feed their Bodies; so that foretold of this Spiritual Manna which feeds our Souls: for should not this Blessed Sacrament be of greater value than Protestants make of it, who say it is barely Bread, and a Figure only of Christ his Body, than this Manna, which was indeed a Figure, would be of greater validity then that which it prefigured, which is very absurd to think. A second Figure we find in Scripture, is that Holy Bread of Proposition, 
Exod. 25 & Leu. 24. v. 5.6, 7.  or Shewbread; which because it was a Figure of this most Holy Sacrament, was to be made and eaten with such purity, that none but sanctified persons was to eat of it; to show with what purity and reverence we ought to approach these Holy Mysteries. The third Figure in Holy Writ is the Paschal Lamb, 
Exod. 12. v. 3.4, 5, 6, etc.  an eminent Figure of this Sacrament; wherein you may observe what Ceremonies God exacted from the Jews in the eating of it, although but a Type of this: from whence we may gather, that this which Christ hath Instituted is to be had in a far higher esteem amongst Christians, as requiring greater Faith in the believing of it, and reverence in the receiving. The fourth Figure was the Ark, 
Exod. 25.10.11, 12.  whereof the Holy Doctor Saint Thomas saith, 
1.2. q. 102. ar.  That even as the Ark was made of the Wood of Sethim, that is, of pure and shining Cedar; even so the Body of our Lord consisteth of most pure Members. Again, the Ark was gilded both within and without, the which gilding signifieth the Wisdom and Charity of Christ our Lord. In the Ark were three things. 1. There was a golden Pot, wherein was kept Manna, and was a figure of the Soul of Christ, which containeth all plenitude of Sanctity and Divinity. 2. There was the Rod of Aaron, which signified the Priestly Power of Christ; and as the Ark stood in the Tabernacle covered with a Veil, even so Christ lieth hidden in this Divine Sacrament, under the Forms and Accidents of Bread and Wine, which we must discover with the eyes of Divine Faith, according to Saint Paul, That Faith is the substance of things hoped for, the evidence of things not seen. 3. There was in the Ark the two tables of Stone, to signify that Christ should be a Lawgiver; and this being one of his greatest Laws, to believe in him, let us take him at his word, and thank him for so great a good, as is this pure Sacrament of his Body and Blood. I shall now begin to forsake the Shadows, and let the Sunshine of our happiness appear, in clearly proving by the Holy Word of God, that we now enjoy in reality what they did but prefigure to us. And first from the words of Christ himself, by Saint Matthews Gospel, 
Mat. 26. v. 26.27, 28.  where he saith in private to his twelve Disciples only; Take, eat, this is my Body, and drink ye all of it, for this is my Blood; he names here no Figures, but in plain terms, This is my Body; and had not our Blessed Saviour meant what he here said, he would have expounded his words, both for the benefit of his Apostles, and all us besides, who have no better assurance in any thing (for our salvation) than his word, which is truth itself. The second Text is from Saint Marks Gospel, where he saith, Christ took bread and blest it, and said, Take, eat, 
Mark 14. v. 22. 23, 24.  this is my body, which shall be given for you; and so of the Cup, he said to them, This is my Blood of the New Testament which shall be shed for you; now I leave it to all reasonable Christians (that are not partial to their own Souls) to consider, whether Christ did only in Figure give his Body to die for us, and his Blood in Figure to be shed, or his real Body and Blood; if he gave them really for us to death, he saith here, that this is that Body, and that same Blood in this Sacrament; so that to deny this, is to give our Blessed Saviour the flat lie; and in refusing of Christ's words here, may as well shake hands, and bid adieu to all points o● Christian Faith; for that Saint James his Apostle saith, That he which breaks one Commandment is guilty of all, meaning, in the not believing of one, he may as well not believe any. Our Saviour to confirm to us, what he told us by the two precedent Apostles, hath inspired Saint Luke to publish this great mystery, 
Luke 22. v. 19, 20.  where in the Text you may find the same words recited, as was before by Saint Mark; but above all, you shall find the beloved Disciple more ample in declaring the words of his Master, 
John 6. v. 50, 51, 52, etc.  where he saith, That the bread which I will give is my flesh, which I will give for the life of the world: now the Jews wanting faith (as too many now adays do) said, as Heretics now do, How can this man give us his flesh to eat? not understanding what manner Christ meant to bestow it on us. Our Saviour who came into the world to lead us into all truth, would have opened undoubtedly his meaning to them, if he had had any other; but he was so far from showing any other meaning of his words, that he reiterates them over and over again, saying, Except you eat the Flesh of the Son of man and drink his Blood, ye have no life in you; and so proceeds in the confirmation of what he said before: and which is very remarkable, his Disciples which followed him, and had frequently heard his Doctrine could not comprehend how this great mystery should be brought to pass; so distrusting his Godhead, 
Ver. 60, 61.  (wherein his power lay to accomplish it) They went away (saith the Text) and walked no more with him. By which every Christian may easily understand, that if our Saviour had not meant what he said concerning this Sacrament, he would not have suffered his Disciples which he loved so well, to have gone away and left him; but would have then, as he did at other times when he spoke parables, expounded the meaning: but you see he had no other meaning, for he sweetly complains to the others, and will ye also go away; 
Ver. 67.  but St. Peter answers for them that stayed, To whom shall we go, 
Ver. 68  thou hast the words of eternal life: so that we may understand that they believing in his words, stayed behind with him, and would, not leave our Saviour as the rest did; therefore it concerns every Christian, as they tender their salvation, to consider what hath been said by our Blessed Saviour concerning this grand Mystery of Christian Religion, and not any more to question Christ's meaning: for since we know, he hath often said, it is his Body and Blood, and we likewise know that it was in his power to make the Bread and Wine so, by his Divine Benediction: there remains nothing for us to doubt, but to humble our Spirits, in submitting to our Blessed Saviour's Doctrine, and to say as Saint Peter did, Lord, thou hast the words of eternal life. And that you may in this great point of Faith, receive further satisfaction, I shall reduce to your memory the opinion of Saint Paul, who you shall see verifies what hath been said before; for faith he, The Cup of blessing which we bless, 
1 Cor. 10. v. 16.  is it not the Communion of the Blood of Christ; and the Bread of blessing which we break, is it not the Communion of the body of Christ: he names no Figures here, nor fancies of we know not what, but of Communion of Christ's sacred Body and Blood: who came into the world to abolish all Figures, and out of his immense goodness to leave us his divine self for the consolation of our souls. And for our further assurance, Saint Paul in his next Chapter treateth more amply and telleth the manner of the institution, 
1 Cor. 11. v. 24, 25, 26, 27.  as you may read in the places cited in his Epistle, where likewise he saith, That by frequent partaking of the Body and Blood of Christ, we show forth the Lords death. Perhaps some will answer, it is meant for a remembrance of his Death; and of them I would demand, what better memorial can there be of any person, then to have the said person present: for example, when our Saviour appeared to Saint Thomas, and shown him his sacred wounds, than he remembered him, and cried, Thou art my Lord, 
John 20. v. 27, 28.  and my God? and so it is frequently amongst friends, that hath been long absent, that are forgot one by another, till frequent conversation reduces to their memory the knowledge of each other, and do commonly say in such cases, O! now I remember you. So by frequent Communion with Jesus Christ in the Sacrament, we have the best memorial his goodness could leave unto us. Again, he saith, That whosoever eateth and drinketh these mysteries unworthily, eateth and drinketh his own damnation, not discerning the Lords Body; so that by these words it is plain, there is a Body to be discerned by the eyes of our Faith; and as plain, that damnation would not follow by eating bare bread and Wine. From these so evident places of holy Scripture, I hope every good Christian will be induced to the belief of this great Sacrament, and no more question the works of God, but conclude with that holy man, Thomas de Kempes', That if the wonderful works of God were to be understood by our reason, they could not be said to be wonderful and unspeakable. Thus have I shown the truth of this Sacrament by the Protestants own Bible, which though it work not my desired effects in the belief of it, yet I hope it will reduce them to a more charitable opinion of us, who think ourselves bound to believe it, because it is inserted in Holy Scripture; according to that of our Saviour, Search the Scriptures, for therein you shall find eternal life.   

Chap. 2. Proving Sacramental Confession, both by Holy Scripture, and Reason; against the Opinion of Protestants.  
HAd we the prudence of our Predecessors, in submitting our Judgements to God's Church, both as concerning this verity, and all others; we should not have so much peevish wrangling continually as we have, in points of Faith; but contrariwise we should join hand in hand in one uniform Doctrine of Christian Religion: but being far from that happiness, in this age we are possessed with quite contrary, for every one will be his own Judge, and pass sentence, though it be against Scripture and Reasont too: and this will plainly appear, when we consider that Confession hath been the practice of all Ages since Christ to this day. I shall not need to produce the Authority of every Age, (which might easily be done) it being out of my design; because it is so plainly commanded in Holy Writ, which ought not by any that professeth himself a Christian to be denied: and if not so, of necessity to be put in practice. The first place I shall prove it from, is out of the Gospel of Saint Matthew; who speaking of Saint John's Baptism, 
Mat. 3. v. 5.6.  saith, They came from Jerusalem, and Judea, and were Baptised of him, confessing their Sins. Now to evade this Text, the Protestants say, That the people confessed themselves in general to be sinners. But how poor this shift is, let every one judge, that hath a mind to know the truth; for St. John knew, and we all know, that every man in general is a sinner without their saying so; but the Text saith, They confessed their sins: which plainly argueth every one's particular sins. Again, you shall see what another Evangelist saith to the same purpose; 
Mark 1. v. 5.  And there went out to him all the land of Judea, and they of Jerusalem, and were all baptised of him in the river of Jordan, confessing their sins. It may justly bring an asTonishment on the souls of true Christians, to consider that those people which say they will believe nothing but the Bible, yet when they come to the touchstone of it, will believe never a word more than what their own fancies please. But now as I have shown you how this was practised amongst the Jews in our Saviour's time, so now you shall be shown how Christ's Apostle, from him, doth command the same. Saint James saith, 
James 5. v. 16.  Confess your sins one to another; and in all reason and duty, since it is thus commanded, we are bound under the penalty of damnation, to do all the commands of the New Testament, at least, to believe them to be lawful. Many examples of this practice have we in the Old Testament commanded by God himself, as in Numbers, he saith, 
Numb. 5. v. 6.7.  That if any man or woman had committed any sins, that then they shall confess their sin, and he shall recompense his trespass committed. So David used Confession to Nathan the Prophet; 
2 Sam. 12. v. 13.  and if there were no Scripture at all, Reason might tell us, that it is a Divine Institution: First, in regard of the goodness that is in itself; for we find nothing more repugnant to our corrupt natures, then to confess our sins to a Priest: from which we may gather, that the more it is against our frail natures, the more it hath conformity to Gods will; in regard, by sad experience we all find, how difficult it is for us to comply with God's will, in those things that concerns our salvation. Secondly, The thought of confessing our sins to a Priest oftentimes hinders our design, in committing sins. Thirdly, by confessing our sins to a Priest (to whom God hath given our souls in charge, 
Heb. 13. v. 17.  and must give an account for them) he knows what sins we are infected with, and knows the better what Doctrine to preach to us, for the remedy of our spiritual distempers: And can any reasonable man think, that if it were not a Divine Law, that so many Emperors, and Kings, and Princes as are, and have been, would stoop on their knees to a poor Priest in a grey course Gown, to make their Confession? No, we may well imagine they would not (being men that commonly follow the dictates of their own will) did not their consciences tell them it was from God, and not of man's invention. Now by this you may plainly see what reason the Catholic Church hath to propose Confession to her Children; and likewise what madness 'tis for Protestants and others to impugn so naked a Truth, and so good a principle of Faith as Confession is. My advice therefore is to all, that enjoy not this benefit, That they would beseech the giver of all goodness, to unite them in communion with his holy Catholic Church, and make them obedient Members thereof, if they expect salvation from his hands; according to that of Saint Augustine, That he that will not acknowledge the Church for his Mother, cannot lawfully call God his Father: and that out of the Catholic Church there is no salvation.   

Chap. 3. Proving Purgatory, or a temporal satisfaction to God's Justice for our sins committed here, against the Belief of Protestants.  
DId we not by the irregular passions of our minds throw down Reason, the Queen of our souls, and set up an Idol in her place, called Opinion, we should with much facility embrace this verity so long practised by God's Church; though it were for no other reason, but because it is practised there: but since nothing but Scripture will serve the turns of many in the world, I shall plainly set it forth by that rule, that they may have no excuse to deceive themselves: But first it is necessary to let you know, that as God hath these two Attributes, (to wit) Mercy and Justice; so he is to have them both satisfied. As to the first he satisfies himself in pouring down his Spiritual and Temporal Blessings into our Souls and Bodies, for the good of both. And the second must be satisfied, either in our doing or suffering according as our sins deserve. Agreeable to this truth is that satisfaction which God hath required in Scripture so often: for example, 
Gen. 3.  that of our first Parents; for so soon as they had abused the mercy of God, which placed them there, presently his Justice expected satisfaction by repelling them from thence; and yet for that sin, many thousands have, and shall be damned: and for the sins of the world, we know God's Justice was so urgent for satisfaction, that he drowned the whole world, except those in the Ark: he satisfied his Justice also many times in the punishing of the Israelites in the desert; and for the sins of Corah, Dathan, and Abiram, we all know what satisfaction God gave to his Justice, 
Num. 16. v. 31.32.  when he caused the earth to open and swallow them up alive. Now is it not strange to think how little reason we have to flatter ourselves as we do, and think we shall get to heaven in a dream, without any satisfaction on our part at all. If we did but truly consider our own state, we should not have so good an opinion of ourselves as to think God should punish so many to satisfy his Justice, and we should scape : Nay, those whom he dearly loved, as Moses in depriving him of entrance into the land of Promise. 
2 Sam. 12. ver. 10.  But more to our purpose is that of holy David, where for his sin with Bathsaba, God told him the Sword should never departed from his house. Now here David's sin was pardoned (as to the eternal punishment) but yet God's justice requiring from him this temporal satisfaction, as the sword cleaving to his house, and the death of of his Child. 
Ver. 14.  A plainer place cannot be to prove what is here treated of, and I hope it is good Scripture: But to let you see further, that you may be totally undeceived, conform to this place, is another concerning the same man; where for his sin in numbering the people, 
2 Sam. 24. ver. 14.15, 16, etc.  though God told him (by the Prophet Gad) he had pardoned him his sin; yet he to satisfy his Justice caused his Angel to destroy seventy thousand of them, which to David's heart was a hot Purgatory, or temporal punishment. Thus you see many times God hath been pleased to be so favourable to some of his dearest friends to purge them here (by the fire of tribulations) as Adam, Moses, and David, with many others which might be shown; but this to reasonable men will suffice, since it is so plain by the holy word of God And now it will concern me to show you (by the fame word) that there is a temporal punishment, or Purgatory after death: I will only give you this reason for it before I quote my Text, which is, that since there be many servants of God which die unpunished here in this life, for their sins committed, and so have not satisfied God's Justice, must of necessity do it, by being purified before they can go to heaven; for the Scripture saith plainly, that no unclean thing can enter in there; and if so, we may easily judge, how unclean thousands are which die Christians, and in communion with God's Church, but yet not jump just to heaven, but are purged by fire.  
And to satisfy you in this, you must observe what Saint Paul saith in his Epistle to the Corinthians; 
1 Cor. 3. v. 12.13.  where first he tells us the different sorts of works, by the similitudes of Gold, Silver, precious Stones, Wood, Hay, Stubble, and then how this fire shall try them; for saith he, Every man's works shall be made manifest, and the day (of our Lord) shall declare it, because it shall be revealed by fire, and the fire shall try every man's work of what sort it is. Again, saith he, 
Ver. 15.  If any man's work shall be burnt, he shall suffer loss, but he himself shall be saved, yet so, as by fire; by which it is plain, that we must pass through this fiery trial (before we get to heaven) either by great crosses here in this life, or else in the purging place of the life to come. It would be worth our time, did we but seriously consider, how that many persons which have been the dearly beloved friends of Christ have had in this life the greatest share of temporal punishment, as his ever Blessed Mother (though I will not say for her sins) the twelve Apostles, and many thousands of Martyrs, which have satisfied God's Justice, with the loss of their blood; and yet we now adays hug ourselves in a sottish security, and think we shall be conveyed to heaven in Beds of Roses; as if God were so partial to mankind to punish those that were good and holy, and spare us that have much more deserved it. But now again to the Scripture, to let you see what our Saviour saith, concerning paying our debts to God, and remission of sins in the next life; as in Saint Matthew, he saith, 
Mat. 5. v. 27.  We should be at agreement with our adversary, lest he deliver us over to the Judge, and the Judge throw us into prison, from whence we shall not get out, till we have paid the utmost farthing. Now in respect of our sins, God is our adversary, and if we agree not with him here; that is, to satisfy his justice by Alms-deeds, tears, and suffering in this life, he will throw us into the prison of Purgatory, till we have satisfied the debt there. Again, saith our Saviour, 
Mat. 12. v. 32.  Whosoever speaketh against the Holy Ghost shall never be pardoned in this life, nor in the world to come; by which it is plain, that as God's justice is satisfied here by the pardon of sins, so there is sins to be pardoned in the life to come, which must be in Purgatory; for out of Hell is no redemption, nor no expectation of pardon of sins. Did there not want a right understanding in the hearts of men concerning Scripture, there could not be so much error and blindeness in the reading of it as there is, for all those places which plainly show Christian Religion, and the Catholic Faith, are passed by, and no more minded than if they had no relation to God's word at all. If most Protestant's that happens to read this book, should but examine their own consciences, they could not but confess that most places here cited (to prove our faith) was so little taken notice of, that they knew not whether they were in the Bible or no: And now after all these Texts here mentioned out of holy Writ to prove this point, if any Protestant will or can show me but one place in all the Bible, that any one went, or was conveyed to Heaven, as soon as they died, I do assure them I will (as once I was) be of their Faith; but if they cannot, then are they obliged in conscience to believe what is said, or be guilty of Infidelity to God and his Holy Word: and to the intent that I may plainly discover the error of those that believe there is, nor before Christ's coming was, any other places than Heaven and Hell after death; it is my purpose therefore in the next Chapter to prove that there is a third place wherein the Fathers of the New Testament were, which could not obtain Heaven till Christ had shed his Blood for them; according to that of Saint Paul, speaking of the Faith of those holy men; yet he saith, 
Heb. 11. v. 39.40.  All these having obtained a good report, by faith, received not the promise (which was Heaven) God having provided some better thing for us, that they without us should not be made perfect. But the common objection and deceit against this, which takes so much is, that Christ hath satisfied God's Justice for our sins, what need we do any thing at all; and this is the usual juggle of those that teach against this point of satisfaction; but we are to consider how far Christ's satisfaction extends to us, that is, he died for the pardon of our original sins, and not for our actual transgressions, (though they be the easier pardoned by the merits of his Death too) for if all our actual sins were pardoned and satisfied for, by the Death of Christ, why then all Heathens, and Turks, and Whoremongers, and Murderers, and Blasphemers should be saved; which, Saint Paul saith, Shall never enter into the Kingdom of Heaven; so that this is but a trick of our Adversaries making the people believe that they attribute all to Christ, when indeed, if justly considered, they load his shoulders with their actual sins, that hath suffered enough already for our original ones; and so they would fain free themselves from all kind of sufferings, here and hereafter; when our Saviour saith, We cannot enter into life eternal without much tribulation: but as I said, God is merciful to save, so he is just to punish; and it is not good for us to presume too much upon hhis mercy, lest we fall into a provocation of his Justice, and so perish everlastingly. And since it is so plain both by holy Scripture and Reason, that there is a purging place, or temporal punishments in the life to come (proportionable to every one's sins) let every man consider what obligation he hath, first, to believe it to be so; secondly, to live so holily in this life, that God may be pleased to spare us, by extenuating our sufferings in those purifying flames, agreeable to that of B. St. Bernard; 
Serm. 6. tribulat. in fine.  Oh would to God some man would now beforehand provide for my head abundance of water, and to mine eyes a fountain of tears; for so haply the burning fire should take no hold, where running tears had cleansed before.   

Chap. 4. Proving that none of the Holy Fathers of the Old Law enjoyed Heaven till Christ came, and that there was a distinct place where they waited for their Redemption by his coming.  
REason doth tell us, and experience will justify the same, that all the glorious and splendid things of this world are obtained with much difficulty and travel, so that scarce the tythepart of men have the fruition of them: and is it not to be lamented, that we have so poor and beggarly apprehensions of heavenly glory, as to think it requires no difficulty, no patience, nor no suffering to obtain that Kingdom; the contrary will plainly appear when I shall prove by Scripture, that no soul from Adam till Christ died, enjoyed heavenly Glory, but suffered with long patience and expectation, till they were redeemed by the precious Blood of our Saviour, and so freed from their long captivity; conformable to Saint Paul, who writing of our Saviour Christ, 
Ephes. 4. v. 8.9.  saith, When he ascended up on high, he led captivity captive, and gave gifts unto men. And again, Now that he ascended, what is it, but that he descended first into the lower parts of the earth. Now I would from these words have every Protestant consider these two things: First, to what place Christ descended after his Death, and secondly, who they were that he led with him captive at his ascension from that place. It is clear to all Christians that Christ did not descend to the Hell of the damned, to release them from any captivity; for as I said before, there is no redemption for them: what other thing can be concluded, but that he went to release them which could not be saved till then, for is it not madness to think that any people went to Heaven before Christ had redeemed them with his precious blood: next you shall see what St. Peter saith concerning this point; 
1 Pet. 3. Ver. 18. Ver. 19  For Christ also hath once suffered for sins, the just for the unjust, that he might bring us to God, being put to death in the Flesh, but quickened by the Spirit: by which also he went and preached unto the spirits in prison. Now what can be desired more plain than this, showing so plainly, that when Christ's flesh lay dead, his spirit preached to those that were long in expecting of him in a prison, to them that sighed so long for his coming: the same did the Prophet Zachariah foretell, where speaking to Zion, Behold, 
Zach. 9 ver. 9  saith he, thy King cometh, he is just, and having salvation, lowly, and riding upon an Ass, and upon a Colt, the foal of an Ass: here he speaks of Christ's coming; and in the other verse, 
Ver. 11.  As for thee also by the blood of thy Covenant, I have sent forth thy prisoners out of the pit wherein was no water: Now what pit can this be imagined to be, but this place where these holy men were, in which he prophesies, that Christ at his coming to Zion would deliver them out; and if we consider this point as we ought to do, we shall find it to be an Article of our Creed; 
Article 4. of our Creed.  which saith, He descended into Hell, the third day he risen again: Now some object, by this Hell is meant the grave, but how absurdly let every one judge, that considers how ridiculous it is to think Christ's soul should remain in the Grave; his Body we grant did so, but his glorious Spirit went to perform what before had been said of him, according to his own most blessed words, when he said, That as Ionas was three days and three nights in the belly of the whale, so shall the Son of man be three days and three nights in the heart of the earth: so his body, as I said, was in the Grave, and his Soul in the other place, which is commonly called Hell, (because it is believed to be under the earth as the Hell of the damned is.) Now this place may suffice to any reasonable Christian, yet I shall propose one or two things more to your considerations, as first concerning Lazarus, 
John 11. v. 42, 43.  who was dead and buried four days, and was raised to life by our Saviour: I hope none will say he was in Hell with the damned; and had he been in Heaven, you may be sure his Sisters had a better sense of that Glory, then to wish him upon earth again; and if he had been in either place, we know there is no coming out, as Saint Luke saith, 
Luke 16. v. 26.  speaking of Dives and the other Lazarus; so that we must conclude his soul to be in that temporal Hell, spoken of in our Creed, or no where at all: and Holy David cries out to God, saying, Thou wilt not leave my soul in Hell, for Lord thou lovest me, etc. Now this may be objected two ways against Protestants: First (that if it meant the Grave) what should his soul do to be left there: And secondly, if it means that temporal Hell (as undoubtedly it doth) than it plainly shows that his soul was there, because it saith, Thou wilt not leave it in Hell: We may gather much to our present purpose from the last Text mentioned in Saint Luke, where Dives being in Hell lift up his eyes and saw Abraham afar off, 
ver. 23.  and Lazarus in his bosom, which plainly proves Abraham and Lazarus not to be in Heaven; for could the damned in Hell see the Saints in Heaven, it would be no Hell to them, since the sight of Heaven is so glorious, it would take away the sense of Hell, and so make them happy in that unhappy place. Again, if Abraham had been in Heaven, according to Protestants opinion, they could not hear one the other speak, being at that vast distance as Heaven and Hell is; for they say how can the Saints hear our prayers on earth, much less (if not so) could they hear them in Hell. We may again observe that the place where Abraham and the Fathers were, was not far from the local Hell of the damned, but (as St. Augustine saith, The upper part, or over it some distance; where holy Abraham saith, 
ver. 26.  there was a gulf that separated the passage one to the other, because they could both see and speak one to the other. And thus, having made it so manifestly appear I hope none that professes the truth of the Bible will now any more defile their souls with envy to the holy Catholic Church, which teacheth all truth, and nothing but the truth (if you had but as right an understanding of all that is there taught as you have of this) but be rather induced to the practice of it, and with Saint Augustin, to conclude, Who is there but an Infidel, 
August. 99 Ep. in prin.  will deny that Christ was in (this temporal) Hell.   

Chap. 5. Proving that Angels, and Saints in Heaven, do know what passeth here on Earth; and so consequently may be prayed to by us, for their mediation to God in our behalf.  
THe minds of men, being naturally inclined to search, and know the nature of hidden things, doth oftentimes take indirect ways to accomplish the knowledge of them, and yet come short in their designs too: This thing as it was the sin of our first Parents, so is it a great corruption in this present age, amongst many thousands, which would make us believe they know on earth, what power and happiness the Blessed Angels and Saints have in heaven, and will grant them no more privilege than what their shallow brains can comprehend they have; quite contrary to that saying of Saint Paul, 
1 Cor. 2. ver. 9  Eye hath not seen, nor ear hath not heard, neither hath it entered into the heart of man, the things that God hath prepared for them that love him: so infinitely out of our understanding are the qualities of glorified souls, which Angels and Saints are. But to let those people know how much they deceive themselves in fostering such pernicious opinions, I will prove both by Scripture and Reason that they do know all our actions here on earth, and that it is agreeable to the nature of Angels to know them; my first place is from Saint Luke's Gospel, 
Luke 2. ver. 13.  where so soon as our Saviour was born on earth, the Angels came from heaven to the Shepherds to anounce it to them, and singing with great joy; a little before, one in particular told them, 
ver. 10.  that he preached to them great joy, for a Saviour was born to them; by which it is plain, that the Angel knew when he was in heaven, that he was born: so likewise our Saviour when he was in the Wilderness, after his temptation, the Text saith, 
Mat. 4. ver. 11.  The Angels came and ministered unto him; by which you may see how ready those blessed Spirits are in all things and occasions to assist in our salvation. Again, when our Blessed Saviour was in his direful Agony in the Garden, sweeting drops of Blood for us, Saint Luke saith, 
Luke 22. ver. 43.  There appeared an Angel to him from heaven, and strengthened him; from which words we may gather, 1. That if Angels lent their assistance to strengthen Christ, who is the God of strength, much more will they to us (by God's permission) who are of ourselves nothing but weakness. 2. That if they knew not what passeth on earth, how could they so readily assist us, as we read in many places of the Bible they have done, and as I shall prove hereafter: Our Saviour saith likewise by the same Evangelist, 
Luke 15. ver. 13.  That there is joy in heaven of the Angels at the conversion of a sinner, by which it is clear, that they must know when every sinner is converted; or how should they know when to rejoice: So likewise in the tran figuration of our Saviour Christ, Moses and Elias appeared to him and talked with him; so that if they (being out of this world) had not known of his being on Mount Thabor, 
Mark 9 ver. 4.  how should they have waited upon him: And again, our Saviour saith. That his Apostles shall sit with him in judgement, 
Mat. 19 ver. 28.  and judge the twelve Tribes of Israel: and Saint Paul saith, The Saints shall judge the world, 
1 Cor. 6. ver. 1.2.  which could not be, if they did not know what passeth in the world; for in reason, no Judge can or will pass Sentence upon any man before he knows what he is guilty of: by all which it is as manifest and clear (as to see the Sun when it shines in the Firmament) that Angels and Saints know what passeth here on earth.  
Again, it is very much to our purpose, to consider what passed at the Death of Saint Stephen, where the Text saith, He looked into heaven, 
Acts 7. ver. 54, 55, 56.  and saw the glory of God, and Jesus standing at the right hand of God, and said, Behold I see the heavens opened, and the Son of Man standing at the right hand of God; from whence it is evident and plain, that if Saint Stephen could upon earth see into heaven, where God himself was, that he can now, being glorified in heaven see and know what passeth upon earth, in a far larger measure, and so may be prayed unto for his assistance; 
Ver. 60.  for if he at his Death had so much charity to pray for the pardon of his enemies, that did not desire it, we need not question but his charity is much more now, and will be infinitely more ready to pray to God for those that are his friends and Members of the same Church, which do hearty beg it of him; and as we see his prayer then took effect with God, for the conversion of his chiefest enemy, Saul, which was presently after; so we may justly hope, that God will bestow his graces upon us, by his holy Intercession.  
But for your further instruction, consider, what knowledge God gave to all the Prophets of old time, to foretell all those great things that happened in the world in our Saviour's time, and since, which we know were all true; and if God gave such power to men when they were upon earth, do we think that God deprives Angels, or those Prophets that are now in heavenly glory, of that power; or that Christ's blessed Mother, which prophesied that all generations should call her blessed, 
Luke 1. ver 48.  doth not know that she is so called by all generations; it were a madness beyond compare to imagine such a foolish thing, which is so contrary to the express word of God. I shall now conclude my discourse of this subject with one example, which I think, had there been no Scripture to have proved what I have said, would be of force enough, with any reasonable person to induce them to the belief of it.  
We all know by our faith, that the Devil was once an Angel of heaven, and since his fall from that happy place, it is all his design to make us miserable; and we all by sad experience know, that he knows all our actions, as when we would do good he strives to hinder us, and when we intent to do evil, he sets us forward in the performance of it: Nay, when we do not intent evil, he puts it into our minds to do it, and all the sins we commit is from the Devil; and I pray, how came he by this power, but only as he was once an Angel of heaven? let us not think God gave him this power since he was a Devil of Hell; or that God which dearly loves our salvation (as is plainly shown by him in the Death of his Son for us) would give more power to the Devil to work our destruction, than he doth to the good Angels which desire and assist us in our salvation; we know too well, that he leads thousands to sin at one time, and do we not think the holy Angels endeavour the same to lead us to virtue; we know, or may know to our costs, that he is watchful and diligent to bring us to ruin, and do we not think the Angels are as careful to guard us from it; so that for any one to deny this truth, must certainly be possessed with an heathenish spirit, which will shut its eyes against all Christian verities. Now what hath been said chief of the Angels is the same of the Saints in heaven, which are in the same place, and glory, and esteem with God, according to that of our blessed Saviour, speaking to the Sadduces about the Resurrection, 
Luke 20. ver. 36.  That they which should be worthy to obtain heaven should die no more, but should be equal to the Angels. Thus having as I think shown sufficiently the truth of this point, I shall next proceed to show you how we may lawfully (without derogation to Christ's Intercession) desire them to pray to God for us; and with this conclude, that certainly God will never permit those the society of Angels, that live and die in so poor and beggarly esteem of those glorious spirits.   

Chap. 6. Proving, that since it is evident that Angels and Saints can hear our prayers, we may lawfully pray to them as Intercessors for us to God.  
IT is a thing not a little to be admired, when we consider that man which by nature loveth those things which may make him happy, should yet himself be the only obstacle of his not being truly so; we all naturally desire heaven, but through the corruption of that nature in us, we take the wrong course to obtain it; for what wise man can think that they which hate society with Angels and Saints whilst they are on earth, can ever attain that happiness in heaven, since those that touch at the honour of them, touches the apple of God's eye; as our Blessed Saviour said to his Disciples when they were upon earth, He that hateth you, hateth me; and he that loveth you, loveth me: 
Mat. 10. v. 42.  And if any one give but a cup of cold water in the name of a Disciple, he should not lose his reward; so dear are all his servants to him, and if so while they are on this dunghill earth, sure they are much more dear to him in his Palace of Heaven; and we can no ways bonour God more (next to the Worship of himself) then by respecting and having communion with his heavenly Citizens, whilst we are on earth; and besides it is an Article of our Faith in the Creed, I believe the Communion of Saints, which we that are on earth can no ways do, but by our praying to them, and their praying for us; and this is the true Communion of Saints. 
Gen. 48. v. 16.  Agreeable to this shall you find in Holy Scripture, how Jacob, after he blessed his Son Joseph, he invokes an Angel to bless joseph's Sons, saying, The Angel which redeemed me from all evil bless these lads; so here you see it was the practice of this holy man, by which we may have the less reason to scruple it: but observe what he saith more, And let my name, and the names of my Fathers Abaham and Isaac be named by them; which infers, that they should invoke their names in the behalf of their obtaining any thing from God; and it is frequently mentioned in Scripture of desiring mercy from God for Abraham, Isaac, and jacob's sake, and for thy servant David's sake; all this we know to be true, and will it think you displease God to desire mercy from him, for the Blessed Virgin Mary's sake, or St. Peter, or St. Paul's sake, 
Job 5. v. 1.  who were as holy persons as ever the other were: so we may see in holy Jobs time it was practised, for Eliphaz upbraiding of him, saith, Call now, 
Zach. 1. ver. 1.  if there be any that will answer thee, and to which of the Saints wilt thou turn? so in the Prophet Zachariah, we find an Angel praying for Jerusalem, Then the Angel of the Lord answered and said, O Lord of Hosts, how long wilt thou not have mercy on Jerusalem, and on the Cities of Judah, against which thou hast had indignation these threescore and ten years: now what can be desired more plain than these places are, if we are not wilfully blind. It will cause every one both to the belief and practice of this sacred Communion with those blessed spirits, which is in some measure an anticipation of the fruition of heaven. But yet to make it more manifest (to the intent that either you must deny Scripture or confess this truth) see what Saint Luke saith in his Gospel, that the rich man being in hell, prayed to Abraham, which I hope you will say is a Saint, And he cried, 
Luke 16. v. 24.  and said, Father Abraham, have mercy on me, and send Lazarus, that he may dip the tip of his finger in water to cool my tongue, for I am tormented in this flame; from which we may gather, that if this damned man prayed and hoped for mercy, to be obtained for him by Abraham (to whom he chief applied himself) is it not unreasonable to think that Christians which are in hopes of heaven, and in the state of Grace may not do the same to Abraham, or any the other Saints, 
Ver. 25.  with more hopes than he could have, and better success; and you may read here that Abraham heard him (where ere he was) and told him it could not be done, because he had enjoyed his pleasures in this world, and the other pains: so by this we may see, that the practice of this Article of Faith is not grounded upon weak foundations, but on the Infallible Word of God which cannot deceive us, unless we deceive ourselves by the misapplying of it.  
Besides let every Christian consider what a great folly they are guilty of, when they say the Angels do not know this, nor the Saints do not know that, (and so must not be prayed to) when we do not know the nature of our own sinful souls, that is within us, and yet will be so vain, as pretend to know the power and nature of those glorious Spirits, who in knowing God do know all things; and by our having Communion with them, we have fellowship with the Blessed Trinity; by our praying to them God is so much the more honoured, as they are in Dignity and Desert above us; and as we know by experience that a King granteth sooner the desires of a mean Subject by the Mediation of his grand Favourite; so in reason we may believe that the King of Heaven will do the same to us, by the Mediation of his Saints in Heaven: The common objection by Protestants and others is, that our Saviour faith, Come unto me all ye that are laden, and I will refresh you. This was Christ's goodness to invite us to come to him; and how poor a shift this is for them to prove that we must not pray to Angels and Saints shall appear plainly; for if because Christ invites us to come to him, we must not apply ourselves to any others, than we must not pray one for another as Saint James commands us: 
Jam. 5. v. 16.  then why do we desire Priests, or Ministers to pray for us when we are sick, and upon many other occasions wherein we have need enough? only because we think their prayers to God is more acceptable than our own: now, all this is done without derogation to Christ; nay, you know it is to his honour and glory to pray one for another, & we all account it a great charity; and if it be so, then there is no doubt but that we may desire the blessed Saints to pray for us to God, through the merits of Christ, and it will redound more to his glory then our praying one for another can possibly do. 
Rev. 5. v. 18.  One Text more I shall show you, and not of small concern as to this point; in Saint John's Revelations, where he saith, the four and twenty Elders fell down before the Lamb (or Christ) having their harps and golden vials full of Odours, which are the Prayers of Saints: by which it is plain that they offered up their Prayers to Christ; 
Ver. 3.4.  for so Saint John expounds it himself, that these vials full of Odours were the prayers of Saints: and in the eighth Chapter he saith, And another Angel came and stood at the Altar, having a golden Censer, and there was given to him much Incense, that he should offer it with the Prayers of all Saints, upon the golden Altar which was before the Throne; and the smoke of the Incense which came with the Prayers of the Saints ascended up before God out of the Angel's hand: so by this it is apparent, that we may pray to them, and that they do offer up our prayers to God, and pray for us. Now it will be necessary to clear that mistake in Protestants, who think we make no difference between our praying to Christ, and our Intercession to Saints.  
It would be a great Heresy for any one to hold, 
1 John 2. v. 1.  that the Power and Mediation of Christ should not be far above all that of Angels or Arch-Angels and Saints in heaven; 
Rhem. Test. on this place.  therefore we are to understand what kind of Mediator Christ is, and how he is our Advocate to the Father; The Calling and Office of an Advocate is in many things proper to Christ, and to him only it appertains to procure us Mercy from his heavenly Father, by the general ransom, price, and payment of his Blood for our delivery, as is in the Sentence following, He is the propitiation for our sins, and not for our sins only, but for the sins of the whole world; in which sort he is our only Advocate, because he is our only Redeemer; and hereupon he alone immediately by his own Merits, without the aid or assistance of any man or Angel in his own Name, and right, confidently dealeth in our Causes before God our Judge, and so procureth our pardon; and this is the highest degree of Advocation that can be: by all which you may see that we Catholics attribute to Christ in a more excellent sort his power in his Mediatorship, than Protestants do, or imagine, who make poor ignorants believe that none must mediate for us but Christ, thinking merely by a bare show of zeal to Christ, to null all other mediations, when by that means they dishonour him, by comparing or valuing his Mediation at no higher a price, than we do Angels, Saints, and men's. Now when we pray to an Angel or Saint, we desire them to pray for us to God the Father, or the Blessed Trinity, that they would obtain for us of God, this, or that favour, through our Lord Jesus Christ; so that all is desired through the Merits of our Saviour: And when we pray to Christ for any thing, we ought to pray to him as he is God, and not to say O Christ pray for me, (as we do to an Angel or Saint) for that were a dishonour to him in making him of less power than the two other Divine persons of the blessed Trinity, who is equal to both; and who in three persons makes but one true and everliving God, blessed to all eternity. Should I produce the Authority and Practice of God's Church, and the ancient Fathers, I might fill a large volume to confirm you; I will only conclude with that of Saint Augustine, 
Aug Med. 40.  where invoking the Saints, he saith, O holy and Immaculate Virgin Mary, Mother of God, and of our Lord Jesus Christ, vouchsafe to intercede for me to him, whose Temple thou was deserved to be made, holy Michael, holy Gabriel, holy Raphel, holy Choir of Angels, and Arch-Angels, Patriarches, and Prophets, A postles, Evangelists, Martyrs, Confessors, and all the Just; I humbly crave that you would vouchsafe to intercede to God for me a poor Sinner, that I may be delivered from the Jaws of the Devil, and from Eternal Death. Amen.   

Chap. 7. Showing that in all Ages, Angels have been assistant to Man for his good, and that we ought to reverence the Memory both of Angels and Saints, as they are the chief Attendants on the living God.  
IT is no wonder we are so little acquainted with those glorious Citizen's Angels and Saints, when we consider how the memory of them is slighted and contemned in this our unhappy Age, and that men now adays desire no more society with them, than they would do with those that designs their ruin: so miserably hath Satan depraved our natures, and suggested to us a slighting of those. Blessed Spirits, to the intent he may draw us the more to his hellish service, and so consequently to our utter destruction. But to undeceive a little those that are thus corrupted with this principle, I shall plainly show you many examples from holy Scripture, both of the great good they have done to many holy men, and also what Worship and Reverence they have done to the Angels.  
The first is from that of holy Abraham, 
Gen. 18. v. 2.  when the three Angels appeared to him, to let him know the good news of his having a Son; the Text saith, He ran to meet them from the Tent-door, and bowed himself toward the ground. The second place that of holy Lot; 
Gen. 19 v. 1.  And there came two Angels to Sodom at even, and Lot sat in the gate of Sodom; and Let seeing them, rose up to meet them; and he bowed himself with his face towards the ground, and said, My Lords turn in I pray you, 
Ver. 2.  etc. Now here I may demand, why the holy Scripture should instance to us, their bowing with their faces to the ground, but only to show us, that as they are the heavenly Ambassadors that kind of reverence is due to them. Thirdly, when the Angel appeared to Joshua by Jericho, 
Josh. 5. v. 13.14.15.  he demanded who he was for; and the Angel said, Nay, but as Captain of the host of the Lord am I come; and Joshua fell on his face to the earth, and did worship; and the Angel bid him pull off his shoes, for the place where he stood was holy ground. So here you see is, first the Angel's assistance in coming to fight for them; and secondly, a high worship done to him, and the place where he stood, by pulling off his shoes: and yet so miserably blinded are people now adays, to think and say that these kind of things are Superstition, not at all considering that it ever hath, that it is, and ever will be the practice of all holy men, to do this homage to them. Fourthly, an Angel appears to the Israelites at Gilgal, 
Judg. 2. v. 1.4.  and for their good, tells them of what things God had done for them; which when he had done, all the people lift up their voices and wept. Fifthly, an Angel appears to Gideon, to comfort and strengthen him against the Midianites; 
Judg. 6. v. 12.22, 23.  and when he perceived it was an Angel of God, he was afraid he should die; till God told him he should not: by which we may see what a reverend apprehension he had of the Angel Sixthly, an Angel appears to Sampsons' Mother; and tells her (being barren) the glad news of a Son: if you read the whole Chapter, 
Judg. 13. v. 3.  it is much to our purpose, both to see how the holy Angel conversed with his Father and Mother both; as also with what reverence they treated with him. Seventhly, we read that the holy Prophet Elijah being a sleep under a Juniper-tree, 
1 Kings 19 v. 5.  an Angel awaked him, which brought him both to eat and drink in the Wilderness where he was, and where no bread was to be had; and the Angel appeared to him the second time, 
Ver. 6.  and he risen and eat what the Angel brought him; and by virtue of that went forty days and forty nights on his journey. A ninth place is of an Angel assisting the people of God, in the slaying of the Assyrians, 
Isa. 37. v. 36.  185000. men, which came against them, and Hezekiah their King. Again, in the Book of Tobias we read of many good things done by the Angel Raphel, as to young Tobias in guiding of him in his journey from all dangers, 
Tobit. 3. v. 17.  in chase away, and binding the Devil Asmodius, in curing of old Tobias, and many others of that kind; 
Chap. 12. v. 15.  and at last he tells him who he was, and how he was one of the seven Angels that presents the Prayers of the Saints, 
Ver. 16.  and goes in and out before the holy One; then they were both troubled and fell upon their faces for they feared; which trouble we may conceive was, because they had not done him before the worship due to an Angel. I could produce many other places out of the old Testament to prove this; but I will now proceed to the new: and first of that most happy and ever blessed news of our Redemption, where the holy Angel Gabriel was employed for our eternal good, to declare to the Blessed Virgin Mary the Incarnation of the Son of God in her Virginal Womb; 
Luke 1. v. 26.27, 28.  we may devoutly imagine there passed much reverence between two such creatures as they, which were in so high esteem with God, the one to be his Mother, and the other his Ambassador. Secondly, the same Angel came to Zacharias the Priest, and told him the glad tidings of his Son John; yet when he saw him he trembled, and was afraid, for very reverence to the Angel. So again thirdly, two Angels appeared to St. Mary Magdalen, 
Luke 20. v. 12.  and the Disciples to tell them the good news of our Saviour's Resurrection, which was no small comfort to them; and after that an Angel visits St. Peter in prison, and breaks his gives, and chains, and opens the doors, 
Acts 12. v. 7.8, 9, 10.  and the City Gates, and lets him free. Again, an Angel appears to Cornelius and assists him, by counselling him to send for Peter about his salvation; 
Acts 11. v. 3.4.  and when he saw the Angel he was afraid: nay, when Saint Peter came he fell down before him, as being a holy man; but his humility would not suffer him to continue so. In like manner the holy Apostle Saint Paul was comforted by an Angel, when he was in his Shipwreck, as he himself witnesseth, 
Acts 27. v. 23.24.  And there stood by me this night the Angel of God, whose I am, and whom I serve, saying, Fear not Paul, etc. by all which so plain and innumerable places of Scripture, it is made so manifest, that I think no person that reads this Book can for shame any longer resist so infallible a truth; for if he do, he must lie under the heavy censure of an unbeliever; who, as St. Paul saith, is judged already. I hope that the consciences of those (which say they will believe nothing but the Bible) will now fly in their faces, and blush for shame and confusion, when they consider how little of it they practice, and pretend to the Bible, barely for a show of Religion, to deceive themselves and others. But further to prosecute this point (to the intent none but Heathens may deny it) we will consider how Christ's beloved Disciple Saint John demeaned himself to the Angel that came to him so often in his Revelations; 
Rev. 19 v. 10.  And I fell at his feet to worship him, and he said unto me, Do it not, I am thy fellow servant; which words of the Angel, Do it not, is the main Argument against this practice, which Protestants have: but how poor an one it is, shall be seen; for I hope no man will think that Saint John, which was so great a Divine, and so eminent with Christ, could be so ignorant as not to know what Worship was due to an Angel, but rather conclude that the Angel said, Do it not, because he knew that St. John was in as high esteem with God as himself was; and besides, St. John did do it again to the Angel, 
Rev. 22. v. 8.  that is, fell down and worshipped him; which we may be sure he never would have done, being told of it before, if it had not been lawful; for than he would have been guilty of obstinacy, which I hope no good Christian will tax him with: But this business between the Angel and Saint John, is just as when two special friends meet, for they strive who shall give the greatest respect to each other, yet will not seem to admit of any worship extraordinary from each other: so we see by the first Text, that the Angel would not admit of Saint John to worship him, because his humility thought him his equal, and as he saith, his fellow servant: and b the second Text we see St. John would not forbear worshipping him, because his humility thought him superior. So hoping that I have sufficiently satisfied the Christian Reader in this point, I will now briefly show thee how vast a difference there is in the Worship that is due to God, and in that which is due to Angels and Saints.  
And first we are to consider that there is a Divine Adoration, and Worship due to God, which if it be given to either Angels, or any thing created, it is flat Idolatry; for since God is the Creator of us all, it is fit that he should have a Worship given to him above all that he hath created; and therefore it is a most strange abuse that is put upon the holy Catholic Church, by those that say (by our Worshipping Saints and Angels) Christ is rob of his honour, when indeed Christ is honoured by it (as is before plainly proved) since we acknowledge and give to him a far higher Worship than to all the Angels and Saints in Heaven; for what Worship we give to them is as they are glorious spirits, and have so near relation to God, which would plainly appear to every one's experience, if once this subtle juggle of Satan were laid open to our eyes, which is the bare pretence only of giving all to God, which takes much with common understandings, without considering that God is worshipped by us, in a far higher manner, and that God's Worship is exalted in our respect, and reverence to them: as for example, this now is plain to every one's experience, that we reverence the King's Chairs of State, his Chambers where they are, and the like; now these do not receive this worship, because they are Chairs, or because they be Chambers, but only as they have so near relation to the King; and what we do to them is done to the King, and he that doth not so is accounted a villain, and turned out of Court as a contemner of the King; and if this will happen for the contempt of insensible things, which have relation to the King, what may we think will happen to those that live and die in the contempt of those glorious Creatures, which are so near God, praising of him to eternity.  
So not questioning but this that hath been said, will sufficiently satisfy every impartial Reader, and induce him both to the Faith and Practice of so holy and reasonable a thing, that so at last he may enjoy the blessed Society of the Principalities, Powers, Virtues, Dominations, Thrones, Angels, Arch-Angels, Cherubins, and Seraphins, with the holy Apostles and Disciples of Christ and all the Saints in heaven, with whom we had society here on earth.   

Chap 8. Proving that the Images of Christ and his Saints may be lawfully made and reverenced, as they have relation to the first Figure, contrary to the Opinion of Protestants.  
AMongst all the bundles of errors that tumbles up and down in the minds of men, and strives to stifle truth, there is none more maliciously and publicly published, then is this against holy Images, whose bad Authors make too many believe, that it is no less than Superstition to look upon them, much more to show any respect to them: but to the intent that their eyes may be illuminated that are blind for want of seeing them, I shall prove the quite contrary, as that it is a holy and good custom, and very profitable to our souls: but first I will clear that main objection, by which they say we are breakers of the Law, and so Idolaters; which is indeed so buzzed in the ears of the common people, that they have nothing more to say, but (Doth not the Lord say; thou shalt not make to thyself any graven Image;) I could tell them, and truly enough, that he never did say so; for though their Bible's do say, Thou shalt not make to thyself any graven Image, the Translator did but cobble it; for the meaning is plain, Thou shalt not make to thyself any graven Idol, or painted, or any way at all to adore it as God, for that were plain Idolatry and Heathenish; for do we think that in the twentieth Chapter of Exodus, God would forbid Images, and in the five and twentieth Chapter command them again to be made, as is plain to be seen; where in the command that God gave to Moses, he saith, 
Ver. 18 19, 20.  And thou shalt make two Cherubims of Gold, of beaten work shalt thou make them in the two ends of the Mercy-seat. And again, God saith to him, That there he would meet and commune with him: now these Cherubims were the Images of the highest Order of Angels, and sure they think God knew not what he did, in commanding these Images, if he had forbid them before. And further, to show you that absurdity, observe that God likewise commanded Moses to make the Image of a Brazen Serpent, and set it up upon a pole, that those which were stung with Serpents (as many were) should look up to that image and be cured; And Moses made a Serpent of Brass, 
Num. 21. v. 8 9  and set it upon a pole, and if a Serpent had bitten any man, he looked upon the Serpent of Brass and lived: now one would think that this should be Idolatry, so to look up to this Image, and be presently cured, or cause them another time to do so, that were so prone to it, as the Jews were; but that they are we know it was God and not the Image that cured them. But now I would fain know from our Adversaries, who was the first commander of Images to be made and set up? I hope they will say now that God was; for if they do not, they must belie God's word which must be truth, and their own Consciences which may be false. It is enough to amaze a serious man when he considers the grand cheat that is put upon thousands of poor souls, and the continual thundering out of Pulpits against Images. Oh these Idolatrous Images! when God knows they adore an Idol, which is their giddy fancy, by offering up their will, memory, and understanding, on its profane Altar: for observe that if God had forbid Images, why do they picture Death's Image in their Churches, and Queen Elizabeth's lying in her Tomb, and the Marble Statues and Tombs of Kings, and other persons, with Flags, Streamers, and Images of some Benefactors, and the like; let every Christian judge, were these better than Christ, or his blessed Mother, or the Apostles; or were they better Benefactors to the Church then Christ hath been and his Discriples? for if it be no sin, nor Idolatry to set up those in Churches, sure it is none to set up Christ's and his Saints Images. But perhaps you will say, we do not adore them as Gods, nor pray to them, nor trust in them; and I do assure you, that I will say, nor Catholics neither, but do denounce a curse against them that do adore, or pray, or trust in them as Gods; for can any but senseless creatures think, that we which adore God in spirit and in truth, and confess him to be three distinct Persons, and one God, can be so sottish as to think, that an Image or Picture can either hear, speak, or see, much less to be trusted in as a God. Again, If Images were forbid, why do Protestants, nay, the Ministers themselves desire to have their own Pictures, and Wives, and children's, which are only for Vanity, and not for Devotion at all, as Christ's and his Saints Images are? as I shall show hereafter:) and besides, there is no Protestant of the Profession of Carving and Painting, but will make an Image of Christ, and his Apostles, or any else for money, and do daily sell them, as we all know; which if it were Idolatry, than were you guilty for making, selling, and keeping them too, which is as foolish to think as the other. And now having sufficiently proved the lawfulness of them, I will now show what good use we have, and may have by them: as for example, I would fain know why an ignorant person or any other, may not receive knowledge and instruction, by seeing our Saviour's bitter passion painted, and plainly set forth, as to read it Printed upon Paper; for in that way we receive our knowledge by the eye, and so do we by the Pictures: and I am sure it is more dolorous and piercing to see the perfect manner of his sufferings Painted, then to read them Printed; though both be very good: besides many times when our minds are wandering after worldly business, yea, in our prayers too often; then if we reflect our eyes upon those heavenly Figures, as our Saviour and his Saints, it reduces our strayed thoughts to God, and heaven, and to what our Blessed Saviour hath suffered for us; and so they are books to those that cannot read, and great helps to Devotion, to them that can; and I am very certain, that if the greatest enemies of them in the world did use and practise them the same manner as Catholics do, it would (as justly it might) convert their hatred to a perfect love of them, and be much ashamed that they have so long slandered Gods Church, and deprived themselves of so great a good, by believing such abominable untruths, wherewith she hath been falsely charged withal; and therefore that I may totally root out of men's minds those common aspersions cast upon her, I shall add a little to declare, how and in what manner they are to be used, according to that of the Council, 
Coun. Trent.  We command all Bishops and others who have the Office and care of Teaching, that they diligently instruct faithful people, teaching them that the Images of Christ, of the Virgin Mary, Mother of God, and of other Saints, are to be had, and retained, especially in Churches, and that due reverence be given unto them; not that there is any Divinity to be believed to be in them, or power, for which they are to be worshipped, or that any thing is to be asked of them, or that confidence is to be put in them, as anciently the Gentiles did in their Idols: but because the honour which is done to them is referred to those who they represent. Now by this alone you may see what this supposed Mountain of Image Worship is come to, which is so untruly thundered out in Pulpits against us; so that when we pray before an Image, we do not pray to the Image, nor when we look with reverence upon them, we do not adore them: but as I said before in the other Chapter, what respect is done to the King's Chair of State, or Chamber of Presence, or Picture, is referred to him and his Honour; so is it the self same to christs, and his Saints Images: and as no man would take him for the King's friend (but his enemy) that should contemn, break, or burn his Picture, or his Mothers, or his Favourites; so justly may we think them to be Christ's enemies that have done all that to his, and his holy Mothers, and Saints, with as great scorn and contempt as might be, and all under the pretended zeal for the word of God, by which they have deceived many thousands of poor souls; but now having as I hope sufficiently proved the verity of our practice herein, and the impostures of those that profess the contrary, I leave it to every reasonable man to judge whether it be lawful or no, and so conclude with the Council, 
Nice.  We do not offer worship to the matter, as Wood, or Stone, or painting in colours, but through these, being brought to the person represented by them, we give due honour to him, knowing accordingly that the respect to the Image passes to him who is represented by it.   

Chap. 9 Proving that Man hath Free Will to do Good, or not to do it, contrary to the Opinion of Protestants.  
DId those men which deny this point of Faith, but admit (in the height of their passions) either of reason or consideration, they would blush for shame, when they shown them what Traitors they are to themselves in robbing their natures of one prime quality which God hath given them for an ornament to the same; for take from man his freewill, and you may turn him, like a Nabuchadnezzar, amongst the beasts; for God (by Miracle) can make him do good actions in that form and nature; but for the want of prudent considering the actions of their lives, they run into as many disorders, as their giddy fancies pleases to suggest to them: but this is the misery of most men, that when the Devil tempts them to these evils they will not resist, but entertain all; and amongst all his hellish deceits he hath none that takes more with weak understandings, than this sly trick of his seeming to attribute all to God, as he tempts Heretics to believe, that Angels must not be reverenced, nor Saints respected, nor prayed too, but all to God, which is his devilish slight, to hinder that service to God (as I proved before) and that all men's good works, done by God's holy Grace, are sinful and merit nothing, only to hinder and make men carefuless to do such good works; and that man hath no freewill, only to make man idle, and not strive to employ those graces that God hath been pleased to bestow upon us: so that did all men but once discover these tricks of Satan, we should easily see, that God is honoured by these things, because they are his gifts and benefits which he hath been pleased to bestow on us to enrich our souls, and make us more capable of serving him. The truth of this shall be as plainly proved by Scripture and Reason, as any thing before treated of; that so we may lay open the shameful hypocrisy of those that work their self-ends, from ignorant people, merely through the blind pretence of Scripture; which being so done, you will find him rotten at the very heat. And first of all, concerning Cain, where God tells him, 
Gen. 4. v. 7.  If thou do well, shalt thou not be accepted? and if thou dost not well, sin lieth at thy door: so here it is plain, that God left it to his choice to do well, or not to do it. Again, God said unto Moses, Behold, I will rain bread from Heaven, 
Exod. 16. v. 4.  and the people shall go out and gather it every day, that I may prove them whether they will walk in my way or no: now if they had not had a freewill, why should God say he owuld try them; so that you see God left them to their freewill, to see whether they would serve him better or no. Again, God saith to them in Deuteronomy, 
Deut. 11. v. 26.  Behold I set before you a blessing, and a curse: a blessing if you will obey the Commandments of your God, and a curse if you will not obey. Now consider, that as this is plainly and truly, God's word, so plainly and truly doth it show freewill to be in man. Again, God saith to them in the same Book, 
Chap. 28. v. 1.2.  If you will hearken diligently to the voice of the Lord, thy God, to keep all his Commandments, I will set thee on high above all the Nations, and so tells them how many sorts of blessing he will bestow upon them, if they will keep his Commandments; but if they would not, 
Ver. 15.  he tells them how many curses should light upon them. And in the same Book again he saith to them in a very strange manner, I call heaven and earth to record this day against you, 
Chap. 30. v. 19  that I have set before you life and death, blessing and cursing; therefore choose life that thou and thy seed may live: I might justly stand amazed here at these Texts of God's word, and admire with what face men can say they believe the Bible, and not tremble when they say so; considering how they deny this freewill in man (which God hath given him) and other principles of Christian Religion proved before; for here we see God himself lays it before us, and leaves it to us; and what would we have God do more, unless he should work Miracles daily, and we lie like beasts or stones and do nothing. The same did God offer to David by his Prophet Gad, saying, 
2 sam. 24. v. 12.  God and say unto David, thus saith the Lord, I offer thee three things, choose the one of them that I might do it unto thee: Now here, God would not execute his Justice on David till he had chosen what punishment he would himself, that might be most for his good. And to his Son Solomon God saith likewise, 
1 King. 6. v. 12.  If thou wilt walk in my Statutes, and execute my Judgements, and keep all my Commandments, then will I perform my word with thee: by all which is still more plain, that Solomon had a freewill. Now though this that hath been said might serve sufficiently to convince those that have held the contrary, and desire to embrace the truth of God's word in reality; yet I will proceed for their further satisfaction and knowledge of the truth in this point; and first out of the Gospel of Saint Matthew, where our Saviour cries out, 
Mat. 23. v. 37.  O Jerusalem, Jerusalem, how often would I have gathered you together, as a hen doth her Chickens, but you would not; see here how Christ complains of them, because they would not employ their wills in his holy service, as he would have had them done; for saith he, I would, but you would not. and in another place he saith, I thou wilt enter into life keep the Commandments: so that in every place it is referred to our freewill, to do and not to do any good action, as is plain by all these places of Scripture; by which you may see what folly they are guilty of, that say we have none, or that it takes away the honour from God, which can no ways be; for since we say that freewill in us is a gift from God, and the good actions we do by that will, is inspired into us by God, then is God the Original of all, and we only the instruments of doing it, or not doing it; for we all know that God often inspires us to good actions which we never do (to our shame we may say it) and that he would have us to do them is clear, or else he would not inspire us. Now God having done his part in inspiring of us, he leaves us then to our free-wills, to do it, or not to do it; as Saint Paul saith concerning his chastity, I could wish that all men were as I am: but if men had not free-wills to be so, it were in vain for him to wish any such thing. Of all the evil opinions that are held by men, there is none so senseless and unreasonable as this; for I would demand of them that deny it, wherefore they go to hear Sermons, if they have not a freewill to do what is there urged to them by the Preacher; and wherefore they read the Bible if they have not a will to do what is there commanded (for it is not the bare reading of it will save their souls) why do they chide and beat their Children and Servants, for not going to Church, and serving God, if they have not a freewill to do it? why have they persecuted Catholics for not coming to their Churches, if they had not a freewill to do so; and to what purpose should God give us his Laws to keep, and threaten us with damnation if we keep them not, if we had no freewill to keep them; and no man would think it otherwise then unreasonable, if a King should command him to do a thing, and threaten him with death if he did it not, and he had no will nor power to do it: But I would have those men know, that God is too merciful in his nature, then everlastingly to punish us, for that which lies not in our power to do, and that at this rate they would make God a Tyrant over us, that is so infinitely good to our souls and bodies. And lastly, why are men punished, and hanged, and quartered by the Law of Justice for their evil deeds, if they had not had a freewill to have done otherwise, all these punishments would be unreasonably inflicted; and no man deserves any punishment for the worst of crimes, if he had no freewill to do that which is good: and the greatest sinner in the world, might at the Day of Judgement demand of God what reason he hath to damn him for doing ill, if he never had enjoyed a free will to have done good. And now having as I think fully proved this verity, I shall proceed to another subject, as plainly declared in Scripture as this, and so conclude with this truth, that certainly God would never have commanded us to walk in conformity to his will, if we have not freewill to perform it.   

Chap. 10. Proving that good Works done in the state of Grace are Meritorious, contrary to Protestants Opinion.  
WEre the minds of men to be searched into, and known one by the other, it would plainly appear that the tongues of many speak far contrary then what nature hath imprinted upon their hearts, and that for some interest or other they give their consciences the lie, rather than they will yield from their obstinate opinions; for to contradict the merit or desert of good works, plainly shows they speak against that which they would not be deprived of themselves: so plainly is it agreeable to our natures to expect it, and in Scripture often promised to us, as shall be made appear. And first from our Saviour himself in Saint Matthews Gospel, where showing to us how we should deal our alms in secret, 
Matth 6. v. 4.  And thy Father, saith he, which seethe thee in secret, himself shall reward thee openly: so here is a promise of our Saviour, that alms done in secret shall be rewarded, if we dare to take his word for it; by which it is plain that they merit that reward from God, yet not as they barely proceed from us neither, for it is God's godness to inspire the doing of them in us, and his gift too in making them meritorious; and in the want of this distinction lies the subtlety of Satan, and our adverries, who make poor souls believe that Papists (as they call them) trust to their merits so far, as not having any need of Christ's Merits, think to be saved barely by their own: but when such untruths as these are be-preach● to the people from pulpits (as my own knowledge can verify, and many thousands more) it is no wonder the common people have prejudicated Opinions against Catholics: But to undeceive them again, I will set down the general Decree of God's Church concerning this point; 
Coun. Trent.  God forbidden that any Christian should hope in trust in his own Merits, but in the Merits of Jesus Christ, whose goodness is so great to mankind, that those things that are his Benefits he will have to be our Merits: by which it is apparent, that we do not, nor ought not to attribute any merit as they proceed from us barely, but as being the gifts of God, which is pleased to accept of good works from us, and out of his goodness reward them, as he hath promised he will. But now to Scripture, and see what we can gather more from thence; where in Saint Matthew, our Saviour showing how hard it was for a rich man to enter into heaven, because he could not leave the things of this world, 
Matth. 19 v. 27.28.  Saint Peter cries out, Behold, we have forsaken all, and when shall we have; so that it is evident, he expected a reward from our Saviour: and in the next verse he tells them what their reward should be, That when the Son of man comes to sit in his glory, they should sit upon twelve Thrones, judging the twelve tribes of Israel: and as this shows the bounty of Christ in rewarding them so highly, so it shows likewise that their good works in following of Christ, and suffering for him, had served it, so far as was possible in men to do. Again, we read of St. Mary Magdalen pouring a box of Ointment on our Blessed Saviour's head; which being murmured at by his Disciples, he said unto them, 
Matth. 26, v. 7, 10.  Why trouble ye the woman, she hath wrought a good work upon me; and then he declares her reward, which was, that so far as the Gospel was to be preached, 
Ver. 13.  should her fame be spread: conformable to this our Saviour in Saint Marks Gospel saith to his Disciples, 
Mark 9 v. 41.  that whosoever shall give you a cup of water to drink in my name, because ye belong to Christ, Verily I say unto you, he shall not lose his reward. Now what can be more true than this, when our Saviour himself so often doth promise rewards for good works done in his name, and for his sake; and let every Christian consider, whether they are not bound to believe him, before those that tell them the contrary, who plainly contradict Christ and his holy Gospel; and yet forsooth these men make you believe their zeal is so hot to Christ, that they will give all to him, to make you believe they deny themselves: but these are such, who as our Saviour saith, are ravening Wolves. But again, our Saviour saith in Saint Marks Gospel, 
Mark 10. v. 29, 30.  There is no man that hath left house, or lands, or Wife and Children for my sake and the Gospels, but he shall receive an hundred fold here, and in the world to come eternal life. Thus in many places is this truth made so clear to us by Christ himself, that I hope none will be so much an Infidel as to practise the contrary. But further to show you this truth, observe this notable place concerning this point, where our Saviour speaking concerning the general day of Judgement, declares for what causes some are saved and some damned; for to the just he saith, 
Mat. 25. v. 34.  Come ye blessed of my Father, inherit the Kingdom prepared for you; and then in the next verse he tells them for what causes they are made eternally happy; 
Ver. 35.  For I was a hungry and you gave me meat, I was thirsty and you gave me drink, naked and you clothed me, etc. And the reasons why them on his left hand received the sentence of hell fire, was because they did not do these good works which the other had done; 
Ver. 41, 42.  and so as the just by good deeds had obtained heaven, so the wicked by their evil ones had obtained hell. Now I verily think that if a Heathen, or Jew should read this Book, they would say it was rather made for instructing them in the Faith of Christ, then for those that profess themselves Christians, and to believe the Bible, and yet to deny all this thus proved by the Bible. Now having proved this by the words of Christ, we will see what Saint Paul his Apostle saith, who I will warrant you is of the same mind, as you shall see by his words to the Corinthians, 
1 Cor. 3.  Now he that planteth and he that watereth are one, and every man shall receive his own reward, according to his own labour: by which words it is plain, that every man shall receive his reward, according as he hath himself deserved. And in the second to Timothy he saith, I have fought the good fight, I have kept the faith; 
Chap. 4. v. 7.8.  henceforth is laid up for me a crown of righteousness, which God the righteous judge will give me at that day, and to all that love his appearing. Now here we see that Saint Paul knew his reward for those good works, and declares that all that loves Gods appearing shall be rewarded at the last day. And more in his Epistle to the Hebrews, 
Heb. 6. v. 10.  he speaks to the purpose in this point, That God is not unrighteous to forget you work, and labour of love which ye have showed towards his name, in that ye have ministered to the Saints. Now you may perceive St. Paul's Opinion, which was, that it would seem unjust in God if he should not reward our good works: but as certain it is that God cannot be unjust, so is it as certain that he will reward our good deeds done in communion with his Church; which if our works did not deserve or merit, we should receive no reward at all; but on the contrary receive an eternal punishment. Again, Saint John Evangelist saith in the Revelation. 
Rev. 3. v. 4.  To him that shall overcome shall thus be invested in white Garments, and I will not put his name out of the Book of Life, and I will confess his name before my Father, and before his Angels. And again, 
Ver. 12.  He that shall overcome I will make him a pillar in the Temple of my God, and he shall go out no more. And in another place he saith, 
Ver. 21.  To him that shall overcome will I grant to sit with me in my Throne. I might and could produce many more places out of holy Scripture to this purpose; but they that will not believe these, will not care for ten thousand proofs made against their perverse principles: but I will only advise those that have any care of their salvation, to consider, first what Gods word (which is truth itself) declares to them. And secondly, what the practice of our Church is in this and other points of Religion, and how agreeable to the same word, as is clearly shown: for in reason only, is this apparent to all Christians, that if God (as he doth) inspire us to do all our good works, then must needs those works be meritorious, because God inspired them to be done, and hath promised to reward the doing of them, according to that of Saint John, Be thou faithful unto death, and I will give thee a crown of life; 
Rev. 22. v. 12.  And behold I come quickly, and my reward is with me, to give every man according to his work.   

Chap. 11. Proving that God's Church cannot Err in her Doctrine of Religion, and so may be trusted in by every Christian, contrary to Protestants opinion.  
DID the Adversaries of God's Church but consider with themselves, what authority, and courage, and order it hath exercised for this sixteen hundred years, they would surely conclude that no government but that of God's holy Spirit could ever perform the like; for by its authority it hath always suppressed, and beaten down Heresies, and by her courage overcome all the torments and sufferings, her enemies could invent to lay upon her; and by her Order, hath ever retained in her Members one uniform Faith and Obedience, in all places where her Doctrine hath been spread: which if it be granted, or can be proved, that God's Holy Spirit is at all times with his Church, to direct her in her Doctrine, I hope none will deny but that than she is infallible, and so cannot possibly be capable of Error; and that it is so shall be made manifestly to appear, if you will believe Christ himself, who cannot deceive us; where in Saint John's Gospel telling his Disciples that he must go to his heavenly Father to prepare them places, at length he gives them and his whole Church this Consolation, And I will pray the Father, and he shall give you another comforter, that he may abide with you for ever. 
John 14. v. 16.  Now we all know that the Apostles were not to remain for ever upon earth, for they are dead and gone; so that this promise of Christ was to them, and his Church after them, which is to remain to the end of the world: and in the next verse he tells them who this comforter shall be, Even the Spirit of truth, whom the world cannot receive. Now I would fain know how God's Church can Err in what she declares to us of Faith, 
Ver. 17.  when Gods Holy Spirit is with it. And again, But the Comforter, 
Ver. 26.  which is the Holy Ghost, whom the Father will send in my Name, he shall teach you all things. Now we may be sure, that since the Holy Ghost is to teach the Church all things, there can be nothing but Truth taught in the same Church; and I pray then where will your Errors remain, but in your own bosoms. But see further the truth of this, our Saviour parting out of this world, tells his Apostles, That he would be with them, even to the end of the world; so that we have two Persons of the Blessed Trinity promised to assist the Church of God for ever, 
Matth. 28. v. 20.  besides God the Father's Divine aid; and if this Church Err with their guiding, then there can be no truth at all for us to be guided by; for this is as clear as the Sun, that if the Church of God be guided by an Infallible Spirit it cannot Err: And the Church of God is guided by an Infallible Spirit; therefore the Church of God cannot Err. And though I have made this good already, yet I will make it more plainly appear from Christ's own words, where he exhorting Brethren to be reconciled one to another; which if they will not do by reasonable persuasions, they should tell the Church, 
Matth. 18. v. 17.  and if they will not hear the Church, let them be as Heathens and Publicans: by which it is plain, that if the Church were not Infallible, Just, and free from Error, our Saviour would never have tied us to her Judgement in our Faith and Manners, under so sad a penalty as being a Heathen, if we do not hear and submit to her; and therefore it is very necessary for every one to submit to God's Church, which is infallibly true, lest they be Heathens in the esteem of God, and Man; and consequently outlaws to the Kingdom of Heaven. Again, see what our Saviour saith to this purpose, in the same Gospel, And I say unto thee, 
Matth. 16. v. 18.  that thou art Peter, and upon this rock will I build my Church, and the Gates of Hell shall never prevail against it: now if the Church could be erroneous, than you must deny this Gospel to be true; for no Errors can be in the Church but by the prevailing power of the Devil, which is meant by Hell-Gates, and which our Saviour saith, shall never prevail against it: so by this we are certain the Church cannot Err; and we may confidently confide in her in all matters of our Salvation. But for your further assurance, if our Saviour be not enough, I will show you what St. Paul saith concerning this truth, where he confirms all that hath been said of it, speaking to holy Timothy; 
1 Tim. 3. v. 15.  But if I tarry long, that thou mayest know how thou oughtest to behave they self in the house of God, which is the Church of the living God, the pillar and ground of the truth. Now here I might stop and say no more, for Saint Paul hath said enough; for if it be the pillar, or support of truth, and the ground from whence truth is derived, is it not monstrous to think of Error; and I would fain know in what place Christians should ever be free from error in their Faith, if not in the Church of God; and for to say that there is no way to be free from it would be very strange, for then all men would grope in dark uncertainties, which is quite contrary to the Qualities and Excellencies of God's Church, as was foretold by the Prophet Isaiah, speaking of the Church of Christ; 
Chap. 35. v. 8.  And an high way shall be there, and it shall be called the way of holiness, and fools shall not err therein; now if there be no possibility for fools to err in it, certainly wise men cannot. But this is no small subtlety of our Adversaries to hold this opinion, well knowing that their Church hath been, and is full of errors; and that the gates of Hell hath prevailed against it, hath manifestly appeared, and doth now appear, when all that they can do cannot allay the furious spirits of one Kingdom, nor reduce them to any Obedience to their Church; so that if they did not hold this Opinion as an Article of their Church, all the world would see theirs was not the Church of God, because it hath errors, by which they are forced to maintain it as well as they can, though it be against both Scripture and Reason too. Now that this Church of God is only the Roman Catholic, is plainly shown already, by her conformity to, and practice of God's holy word, in all her points of Faith, which she teacheth Christians to believe; and therefore all her enemies wrong her and themselves too, in saying the contrary; for where's they cry out the Roman Church was once the true Church of God, but she is fallen from it: now as they never could prove the time when, nor the occasion how, so is it impossible it ever should, because (as I have already shown) Gods Holy Spirit guides and directs it, that the Gates of Hell can never prevail to overthrow it, nor bring it to error. And now having sufficiently proved the Infallibility of God's Church, I cannot but advise every one that hath any care of their eternal welfare, to embrace and believe what she preacheth concerning the same, and so conclude with that of St. Augustine, Many things (saith he) with much reason, kept me in obedience to the Catholic Church; the consent of people and Nations holds me, the Authority of the same Church which is risen up by Miracle, nourished with Hope, augmented by Charity, established by its Antiquity, the succession of Bishops holds me therein; wh●ch beginning in the See and Authority of Saint Peter, to whom God recommended the care of his Flock, is maintained to this present time: lastly, the name of Catholic holds me in it; and addeth, he would not believe the Gospel itself, if he were not assured of it by the Catholic Church.   

Chap. 12. Proving the Doctrine of Remission of Sins, as commanded by Christ, and practised by his Apostles, contrary to the Opinion of Protestants.  
WEre not the minds of many men corrupted with imperious principles, they could not be so evil as to question, yea deny the gifts both of Grace and Nature, that God hath given both to Angels and Men, when we have much reason to adore and praise him, that he hath so much esteem of any of our Nature, as to bestow such prerogatives upon them: amongst which, this is not the least that I am to treat of, concerning remission of Sins by a Priest: which though there be a grand mistake in this Point amongst Protestants, and we are abused in it; yet I shall by God's assistance, and by his holy word, clear the mistake, which may easily remedy the abuse: for in all Mysteries of Christian Religion, we are to consult with God's word, which (if rightly understood) cannot deceive us, and not with our own shallow understandings which easily may: neither are we to be led away with airy fancies of our own, nor with a giddy multitude, nor ought the slanderous tongues of men to be trusted in; but if you find it plainly declared in Scripture, then are we bound to believe it: for this is a general crime in this Age, that men think nothing can be true if their narrow capacities cannot comprehend it; as if all the mysteries of our Faith were so open, for every ones understanding to enter the knowledge of them; which if they were so, then there were no need of Faith, because Faith is only required in those things our natures cannot comprehend, and so might every Turk and Pagan be as good a Believer as a Christian: therefore for the redress of this evil we are to understand whether Christ gave this power to his Apostles or no; for if they had the power to pardon sins, as being the Heads of his Church, the same power must remain to their Successors in that Church; because otherwise all succeeding Ages would receive no benefit by that gift, which our Saviour gave for the good of us all that lay hold of it. And to prove that they had this power is plain and easy enough; first, from Saint Matthews Gospel, where our Saviour telling Saint Peter he would build his Church on him, he saith, 
Mat. 16. v. 18, 19  And I will give thee the Keys of the Kingdom of Heaven, and whatsoever thou shalt bind on earth, shall be bound in Heaven; and whatsoever thou shalt lose on earth, shall be loosed in heaven: by which it is clear, that he had a great power given him to pardon or not to pardon, and that those which he did not pardon on earth, should not be pardoned in heaven, which is the same in God's Church to this day; and therefore let every one consider what reason they have to be members of it, by which consists our eternal salvation. Again, our Saviour tells his Disciples in general, saying, Whatsoever ye shall bind on earth shall be bound in heaven, 
Mat. 18. v. 18.  and whatsoever ye shall lose on earth shall be loosed in heaven: by which it is plain, that they had this power of remission of sins, and to deny the same power to their Successors in God's Church would in my esteem be very unreasonable: And as in all other points of Faith, the contempt of them proceeds from a want of a right understanding of them, as I have shown elsewhere, so is it the same in this; for it is buzzed in poor people's ears, Can man pardon sins, or can Priests forgive us, or the Pope absolve us, without any consideration of the nature of it at all; for if we rightly understood ourselves, or did but consult with reason, we should soon be undeceived in this mystery: For in the first place know, that it is the gift of Christ himself, and therefore not to be questioned by any man. Secondly, Priests cannot pardon sins by any natural power they have more than other men, but by a supernatural grace from God; we know and confess, that it appertains to God only by nature to pardon sins; and so doth many other things, as working of Miracles, and casting out of Devils, and healing the sick, and the like, which power we know God hath given unto men, as well as the other, proved by Christ himself, where he speaking of all that truly believed in him, saith he, These signs shall follow 
Mark. 16. v. 17, 18.  in my name shall they cast out Devils, they shall speak with new tongues, they shall take up Serpents, and if they drink any deadly thing it shall not hurt them; they shall lay hands on the sick, and they shall recover: now it is certain, all these excellencies appertains to God by nature; but if he is pleased to give this power to men, what reason have we to question, or be offended with it; which power is equal to that of remission of sins, and we see are both given to men by God. Thirdly, we are to consider, that Priests do not pardon our sins immediately from themselves, but Ministerially, as when they apply the words of Absolution on us; God hath promised to pardon us, otherways he will not, 
John 20. v. 23.  as Christ saith, Whose sins ye remit, they are remitted; and whose sins ye retain, they are retained: so that you see this is plainly true, if you dare believe Christ himself. Now that this may not seem strange to you, do but consider that great virtue that is in Baptism; where by the application of water, and a few words by the Priest, or Minister, the child is pardoned of all its original sin: now it is not the Minister, nor Water, nor words, that pardons the Child, but God himself, who is pleased by them, and that means, to do it; and yet it is so far from dishonouring God, that he is honoured by it, because it is his holy will it should be so; and this all Protestants believe, which is as great a gift of God to mankind, as is the other; and by all people thus plainly understood, will not appear so strange and monstrous, as they are made believe it is: now we may plainly see how far those kind of men are from being in God's Church, that do not only not practise this truth, but rail against and contemn it, though it be published by our Blessed Saviour himself, for the good of the whole world Again, consider, if God had not ordained this in his Church, how should we know that our sins are pardoned by God at all, or when they are so pardoned, but that he hath promised when they do it on earth, he will do it in heaven; and this is our only assurance, and as it were, a mark, by which we know our sins are pardoned, that we may thank his Divine Name for it, which otherwise we should be very uncertain when to do. I shall conclude this Chapter with that wholesome Counsel of St. Augustine, who desireth, That none make doubt of the Priests right in Remission of Sins, 
Aug. No. Test. q. 53  seeing the Holy Ghost is purposely given them to do the same; in which case if any be yet contentious, he must deny the Holy Ghost to be God, and not to have power to pardon sins: And only add that of St. Ambrose, who saith, 
St. Amb. (lib. 1. c 7. de pevitent.)  Why should it be more dishonour to God, or more impossible, or inconvenient for men to forgive sins by Penance, then by Baptism, seeing that it is the Holy Ghost that doth it by the Priest's Office and Ministry in both.   

Chap. 13. Proving the Church's Universality, and that no Church is, or can be Catholic but the Roman, against the Opinion of Protestants.  
OF all the great actions that God hath openly done for mankind, there is none that he hath declared more apparently, then that his Church should be spread in all parts and corners of the whole world: to the intent that all Nations hearing the sound of the Gospel, there could be none that might plead any ignorance in the not hearing of it. Now as this shall be proved by the words of Christ himself, so I will first show it you by the Infallible Prophecies of the Prophets of God, 
Isa. 2. v. 2.  and first of Isaiah, And it shall come to pass, in the last days, that the Mountain of the Lords house shall be established in the top of the Mountains, 
Christ's Church.  and shall be exalted above the hills, and all Nations shall flow unto it; so here is one true testimony, that the Catholic Church shall be spread in all parts, and all Nations shall partake of her holy Doctrine, and not to lie hid in a corner, as in one Kingdom, or City, or Congregation, or this man's Church, or that man's Church, as all Sectaries do: by which I shall plainly prove they cannot be any thing like God's Church. And again, the same Prophet saith, (speaking of the many benefits that we shall enjoy under Christ's Church) That the earth shall be full of the knowledge of the Lord, 
Chap. 11 v. 9, 10.  as the waters cover the Sea; Now as we know they are spread in all parts of the world, so is the knowledge of God's truth spread by his Church in the same manner; which quality agreeth to no other Church but the Roman Catholic. The same Prophet declares further, 
Chap. 49. v. 22, 23.  That Kings shall be thy nursing Fathers, and Queens thy nursing Mothers; (and to show the great reverence they should bear to this Church of God, (saith he) They shall bow down to thee, with their faces toward the earth, and lick up the dust of thy feet. Now I would demand, what Church or Sect in the Christian world, that hath Kings and Queens for their nursing Fathers and Mothers, but the Roman Catholic; and so by consequence cannot be the Church of God, but are as wandering sheep having no true shepherd, and so are daily exposed to the rage and fury of that ravening wolf, 
John 10. v. 12.  the Devil. Again, the same Prophet speaking how largely God's Church should be stretched forth under the Gospel, 
Isa. 54. v. 2, 3.  saith, Enlarge the place of thy Tent, let them stretch forth the curtains of thine habitation, spare not, lengthen thy Cords, and strengthen thy stakes; for thou shalt break forth on the right hand, and on the left, and thy seed shall inherit the Gentiles, and make the desolate Cities to be inhabited. Now let the understanding Reader judge, where this Prophecy is fulfilled, in Protestants, and Sectaties, or in the Roman Church, which is thus stretched out, and hath her Members in the West-Indies and East-Indies, in China, in Tartary, in Egypt, in Assyria, in Africa and Asia, in Turkey, and all parts of Europe, as the Empire of Germany, the Kingdoms of Spain, France, Poland, England, Dominions of Italy: and every Land in Christendom, is either all, or a considerable part of this Church, which none in the world can say besides, and so are very far off from fulfilling this Prophecy. And in another place he saith, 
Chap. 66. v. 18.  And it shall come to pass that I will gather all Nations and Tongues, and they shall come and see my glory. Thus hath this holy Prophet by God's inspiration foretold clearly the Universal or Catholic State of the Church of God in the time of the Gospel; and Jeremiah the Prophet hath not been silent in Prophesying the fame, for saith he, 
Jer. 31. v 37.  If heaven above can be measured, and the foundation of the earth searched out beneath, then will I cast off the seed of Israel, and the measuring line shall go forth from Gareb to compass about Goath; all which do declare the large extent of Christ's Church. And for confirmation of these Prophecies, and what else hath been said, I shall produce now the words of our Blessed Saviour himself, who telling his Disciples of all the troubles they were to suffer for his name before Kings and Judges; 
Ma k 13. v. 10.  but saith he, The Gospel must first be published among all Nations; which plainly shows that God's Church must be Catholic or Universal: and I would fain learn from our Adversaries, what Church hath taken the pains to publish the Gospel to all Nations (and so fulfil these Prophecies) but the Pastors of the Church of Rome? for this may be urged to the shame of all Sects, that if none took more pains in converting of Heathens, Jews, and Infidels than they do, many millions of souls might perish for want of the knowledge of the living God: but they instead of labouring to convert foreign Nations, and so make the Church Universal lie at home in a corner of the world, jangling one with another, and sleeping on beds of Down in Ladies bosoms; and yet by all means theirs is the true Church, and they the only Pastors sent to convert the world, and yet never intent to go about any such matter. It is a wonderful thing to consider, that men that read the Bible, and all these Prophecies, can be so ignorant to think that God's Church should be pinned up in so narrow limits as any one Sect, or Congregation: did Christ himself preach for that, and command his Apostles to publish the Gospel to all Nations? who did so, and lost their lives in that work? was all this done, I say, to have his Church thrust up in a corner, and to be no where else? how then shall all Nations come to know God, how shall they be Baptised, in the Name of the Father, Son, and Holy Ghost? how shall they partake of any Sacraments? how shall the Church hear their differences, 
Mat. 18. v. 17.  and decide them, as our Saviour saith it shall? how I say shall all this be done, if it were so straitened? but since she is a Catholic Church, she is every where: and so all persons (inspired by God) in all places may receive, if they will, the foresaid benefits, which otherwise can never be done. And thus is plainly shown you that there is an Universal Church; and that it is the Roman Catholic, is as plain in its agreement with God's Word, according to Saint Paul, who highly commends the same Faith, 
Rom. 1. v. 7, 8.  in these words, To all that be in Rome, beloved of God, called to be Saints, grace to you, and peace from God our Father, and from our Lord Jesus Christ: First I thank my God for you all, that your Faith is spoken of throughout the whole world: from which words we may gather, that if the Faith of the Romans was so enlarged in the world sixteen hundred years ago, that now it is much more; for than God's Church was but in her Infancy, and now she is in her flourishing State; she was then under most cruel persecutions by Tyrants, and now (praised be God) she is at rest with her friends: so that now we may clearly see, that all those that are shut up in such narrow Corners, are merely Sects and Heresies, and are clean shut out from the bosom of the Spouse of Christ, which is his Holy Catholic Church; and so consequently are in a very dangerous state, as to the salvation of their souls. Our Saviour doth further demonstrate this extent of his Church by the similitude of a grain of Mustardseed, 
Mark 4. v. 31, 32.  which being at first very small, it groweth to a great tree; so that the fowls of the air makes their nests therein: even so the Church was at first very small, but now it is so spread over the face of the earth, that all men may make their nests, that is, come into her Communion, and be secure of their salvation, living according to her holy commands, which you see are agreeable to the Divine Word of God. Again, Christ saith (speaking of the visibility of his Church in the world) A City set upon a hill cannot be hid; 
Mat. 5. v. 14, 15.  neither do men light a Candle, and put it under a Bushel, but on a Candlestick, and it giveth light to all in the house: Now this light that God's Church was to give by this here spoken by our Saviour, is not at all seen to foreign parts, by any Church, but the Roman Catholic, who hath the light of her Doctrine as far extended, as the Sun hath his beams; when all others being but in Corners at home, can give no light at all to any; which clearly shows none of them can be God's Church, but of the Synagogue of Satan; for they have none of the marks of the true Church, so plainly set down in Scripture as to be Catholic or Universal, and to be visible in all Ages, to be at union and peace one with another, to convert Nations, and several others, which they have none; for instead of universality, and being spread all over the world, many of them will not make ten Parishes in ten Kingdoms, and the best of them scarce a whole Kingdom in the whole world: and instead of being visible to all ages, the names of Protestants, Presbyterians, Independents, Anabaptists, and the rest, were never heard of a hundred and sixty years past: and as for their union in Faith, which Christ left his Church as a mark, I leave to all people to judge, how much that belongs to any of them, that have seen and known these twenty years' confusion about Religion; for Saint Paul saith of the Church of God, If any man be contentious we have no such custom. And for their converting of Nations, I am sure they will not boast of that themselves, since they never did any. By all this it is plain, that as the Roman Church hath all these properties, so she must be, and is this only true Catholic and Apostolic, (or none at all) and from her must we receive our Faith, according to that of our Creed; I believe in the Holy Ghost, the Holy Catholic Church; so that they that deny the Church to be Catholic, or the Catholic Church, do plainly deny their own Bibles, and the Apostles Creed; which are the Articles of our Faith. But having said enough on this subject for all reasonable people, I will conclude with that saying of St. Augustine, 
Augustin. tract. 1. in Ep. Joan.  For albeit particular hills in one Country may be unknown in another, (yet saith he) a Mountain that passeth throughout all Countries, and filleth up the whole world, (as Daniel Prophefied the Church of Christ should do) cannot but be apparent to the sight of all men, 
Dan. 2. v. 44, 45.  but only of such as illingly shut their eyes from the sight thereof.   

Chap. 14. Proving that Fasting on certain Days commanded by God's Church to be lawful and good, contrary to the Opinion of Protestants.  
HAd Almighty God when he created man a reasonable creature, to do his will, and to live in sobriety and temperance, made him an Epicure, and designed him for no other purpose, he could not have lived either in more contempt or less practice of this Divine Virtue, than the people of our Age do; who indeed look upon all the rare Examples and holy Institutions of our Blessed Saviour, as things indifferent, and of no concern at all to them; nay, are so far from the practice of them themselves, that they deride and scorn those that do; as if it were a crime to be virtuous, or to follow the examples and, commands of our Saviour, who in many places of his holy word hath exhorted us to the good work of Fasting, as very necessary to subdue our sensual appetites, and to obtain heaven. This will evidently appear, if you confult with Holy Writ, where we shall first see our Saviour's great example in fasting forty days and forty nights; 
Mat. 4. v. 2  and I would gladly know wherefore he did so, if not for our example of a good life; for he never committed sin, and therefore did not require to do any such thing for punishment; and I think no man will say he did it for pleasure, by which it is plain that he fasted for our example: but the common objection is, can you fast as Christ did, if not, to what purpose is yours done? he fasted forty days, can you do so? and thus people would fain slip their necks out of the noose: for I would ask them, wherefore was Christ humble and meek? why did he pray, and watch, and weep? why was he patiented, and courteous to all, but only for our example, that we should imitate him; and shall we not strive to do any of these virtues, but slight them all, because we cannot do them with that perfection as Christ did them, is not this mere madness to think? but let such people know, that as it is impossible for the best of us to do them with exactness, as he did, so God doth not require it from us; but to the utmost of our powers we are bound to practise them, and so we are this Christian act of fasting; the force and power of which, 
Mat. 17. v. 21.  as our Saviour saith, Casteth out some sorts of Devils; which being so, we may very well think that God cannot but be pleased with the doing of it; and we may justly imagine, that the Apostles were strict observers of this rule: for Saint Paul in his counsel that he gave to Timothy, bids him to mingle a little wine with his water for his health's sake: 
1 Tim. 5. v. 23.  which plainly shows, that he chief abstained from strong drink, drinking only water: and so it is said of St. John Baptist, that his meat was locusts and wild honey; which was very hard food for nourishing the body in any delights, but rather served as they designed them, for mortification; and that is the only cause that God's Church commands her Children to fast and abstain from meat that they may in some measure break their own wills, and mortify their fleshly members, that they may be more conformable to Gods will, and better disposed to his holy service. It would be too tedious to set down all places of holy Scripture to prove this, as the often fasting of the Israelites, and of King David, who mourned, and wept, 
2 Sam. 1. v. 12.  and fasted until evening: and of Nehemiah that mourned and fasted certain days, 
Nehem. 1. v. 4.  and prayed before the God of heaven; and in another place the Jews fasted and prayed with earth upon their heads: 
Ch. 9 v. 1.  and as it was a practice by all our forefathers, so it is, and ever will be in God's Church. Again, we read that all the City of Nineveh at the preaching of Ionas put on sackcloth, 
Jonah 3. v. 7.  and fasted, both man and beast: now in my opinion these proofs might have been omitted, for the proof of this point, since reason and Christianity might induce us to practice that which in itself is the occasion of much good, both for soul and body: It hath been so general a practice in all ages by God's Church, that Saint Augustine said, They were guilty of a mortal sin that did not saft the holy time of Lent; and certainly there is none that is thus sick of that disease, but those, that rely wholly upon kitchen physic, and so take so much care to preserve and feed the body that they totally neglect the medicines and food for the soul. And besides, what hath been said as to the example of Christ, and the good it procures to our souls, let us consider what holy intents the Catholic Church hath in the keepign of some particular days of fasting, and as for the time of Lent, she hath ordained the keeping of it forty days before the Passion and Resurrection of our Saviour; first, to imitate to the utmost of our power, his holy example. Secondly, that we should by Fasting and Praying then, more than ordinary, have a dolorous resentment of his bitter Passion, which he suffered for us. And thirdly, that we might with true prepared hearts celebrate the happy time of the Resurrection of his glorious body, and with reverence approach to the holy Sacraments of God's Church; and for our Fasting on Friday every week, it is that we may all cease from the pleasures of our taste, that day our Saviour tasted Gall and Vinegar; and a little to punish our bodies by fasting, when our Saviour suffered so many dolorous wounds for us, in his tender and delicate Body, for the salvation of the world. Now if any one can find any evil in these intents and practices of the Church, let them quarrel with them still; but if not (as I am sure justly they cannot) then are they bound in conscience to follow the practice of so holy an Institution. I will a little digress from my first purpose, by quoting an ancient Father or two for confirmation of this point, and so conclude this Chapter; as first, St. Jerome, Elias and Moses (saith he) by fasting forty days were filled with a familiarity with God; 
In c. 58. Isa.  and our Lord himself fasted as many in the Wilderness, to leave unto us the solemn days of Fast, that is Lent. And again (saith he) We fast forty days, 
Ep. 54. ad Marcel.  or make one Lent in a year, according to the Traditions of the Apostles, in time convenient: And grave St. Ambrose saith plainly, That it was not ordained by men, but consecrated by God, nor invented by any earthly cogitation, but commanded by the Heavenly Majesty: thus is it plainly proved that this practice is no new invention, but what hath been generally practised by all holy men who have been Members of the Roman Catholic Church, and so will it continue, as long as God hath a Church upon earth, which we are sure will be until the consummation of the world.   

Chap. 15. Proving that Scripture is very hard to be understood, and that we cannot rightly know the meaning of it, but by relying upon the Church of God, which is infallible; contrary to Protestants Opinion.  
IT would not seem a little strange, did we but consider the folly of many men who have such low thoughts of Angels and Saints, as that they know nothing; and yet are so grossly arrogant of their own knowledge, that none of the grand Mysteries of the Bible (as they think) are unknown to them, and that the whole Church of God is less to be trusted in then they; and so by this demi Devil, self-conceit, they wrong themselves, and strive to deprive God's Church of that privilege which Christ hath given to her alone, with commands to us, to hear and obey her in all things concerning our Salvation: but had these men been acquainted with St. Augustine, he would have told them another story, who cries out concerning Scripture, O wonderful profoundness of thy words, wonderful profoundness, my God, wonderful profoundness, it maketh a man quake to look on it, to quake for reverence, and to tremble for the love of it; and those places (saith he) which I know not, are many more than those that I know: by which every considerate man may judge with himself, that if this great Doctor and light of God's Church had this opinion of Scripture, and of his weakness in expounding it, what little reason every particular man hath to think it easy for him to do, that never was so learned, and inspired of God as he was, as all the Christian world knoweth; and that his opinion then, is agreeable to the Catholic Church now; and that to God's holy word, shall be made most manifest; and first from St. Peter's own testimony, who though he was an Apostle of Christ, yet apprehended Saint Paul's Epistles to be very hard in the understanding of them: as also in all his Epistles (saith he) are many things hard to be understood, which they that are unlearned and unstable wrist, as they do also the other Scriptures, unto their own destruction. And if there be so many places hard to be understood, how many may be justly conclude there is in the Revelations, where, as St. Jerome saith, every sentence is a Mystery; and how many in the Canticles, and in the Prophecies of Daniel, and many other places; and I would know how any particular man can tell what Christ meant in many Mysteries he spoke, and how he knows what the Angel meant when he revealed those high Mysteries to St. John, and what Solomon meant when he declared these excellent simiditudes of God's Church, and what St. Paul meant when he writ those hard places spoken of: if they answer me, God's Spirit tells them the meaning, and that they are persuaded 'tis so, let every one judge how poor this answer is (which is common amongst them) for cannot every Sectary plead the same; a Cobbler may allege that as well as a Doctor, and a Tinker as well as a Divine: and this presumption of interpreting the Bible by private spirits, hath been the cause of all these Sects and Opinions that are now in the world, which would rend the seamless Coat of Christ, which is his Church, in pieces if they could. If God had ordered every one to be his own Interpreter, he would never have caused Saint Paul in his Epistle to command us to obey our Pastors whom he hath placed to rule over us: and (saith he) Submit yourselves, 
Heb. 13.17.  for they watch for your sols, and shall give an account for you. It is a wonder that this Text i● not blotted out by all self-conceited people, or that they do not deny it to be good Scripture (as they do many other places) for if, as St. Paul saith here, we must obey our Pastors, (that is those that teach the true Faith of God's Church) why then we must forsake our own fancies in expounding hard places of Scripture, because God hath given it in their charge to do that, and put us into their charge too to be guided by them; for saith the Text, Submit to them, and how do we that when we scorn them, and submit to none but our own will, quite contrary to God's holy word, which one day will be the only witness against such kind of men: and since Saint Paul tells us that they watch over our souls, and shall give an account for us; who is it but those that are blind, doth not see that we are bound in conscience to submit to their judgements. But the common peevish objection by many people is, shall I pin my faith upon any man's sleeve, or cannot I know and understand the Bible myself, it is plain enough: and thus poor souls are miserably cheated by the subtlety of Satan, for this snare catches thousands; for it is the very same that caught our first Parents; for he made them believe that they should be as wise as God, 
Gen. 3. ver. 5.  to know good and evil; and so he leads these kind of men to their desruction, by telling them they may be as wise as their Pastors, if they read the Bible they shall know the meaning as well as they: and so these hellish suggestions passeth currant with them, for the spirit that telleth them the meaning of all; for the Devil well knoweth, that if he possesseth any with self-conceit, he has done his work: And now I have discovered this great abuse that is put upon many men, I will prosecute the remedy, and declare what we is best to be taken, to know those hard places in Scripture, and the true sense of them; First, we are to renounce our own judgements, which may easily deceive us, and resign ourselves to God's Church which cannot; for since we are sure that God ever had in the world a Visible Church, and that this Church cannot not err, as I have proved before, because the Holy Ghost is the guider of it; what better way can any man possibly devise, then by submitting his Faith to God's Church, for if we do so we do what God commands us, and then we discharge our duty; which if they that are in the visible Government of it teach us any thing that they ought not to do, they shall answer it it to God, and not we, for we are in their charge, and they must give an account for us, as St. Paul before tell us; and let any man in reason judge, (if there were no command for it by God) whether it be not more secure to stand to the uniform judgement of one hundred thousand grave Doctors in God's Church, which all agree in one exposition of the Bible now, and with all that hath gone before, that were of the same Church, then with their own private spirit, or to rely upon those that cannot agree amongst themselves, but are ein continual contest one with another. And for our further assurance and security we shall have, by resigning ourselves to the Church, we are to consider, that as God's Church is guarded by his power from the Gates of Hell ever having any power over it, so we as Members of it can never fall from our Faith, as long as we are so resigned, for till then we are continually wavering and unconstant in our minds, as too many by experience finds it true; but when we are so settled we have perfect freedom to serve God, in that second principle of Christian Religion, which is good works. I shall only add one thing to all serious people's considerations, that is, why there is so many sorts of Bibles amongst Protestants, and all Sectaries, and what their design is in it: as for example, some have all the Books of Scripture, and some leave out the Apocraphy (as they call it) some have Contents to their Chapters, and some have not, and every translation differs in a thousand places at the least; and the reason of it is clear to those that are not willing to be cheated in their souls, because every Translator makes them dance after his Pipe; that is, the Bible he translates, shall be sure to favour his pernicious opinions; and being taxed with it, they all cry, the meaning is the same: but I would demand of those presumptuous persons, how they dare to alter the Scripture, either by adding or diminishing, since there is a curse pronounced against them that do, 
Rev. 22. v. 18, 19  by God himself: for since we are all surek, that the first Bible that we had for our instruction, 
Deut. 4. v. 2.  was writ by the inspiration of the Holy Ghost; is it not a high presumption for any man to vary from that, and then pretend that the meaning is the same, when many times the altering of one Letter mars the sense of a whole Sentence; much more when they alter a word, nay Sentences themselves, to work their own designs; as if, what God ordained at first had need to be corrected by their wisdoms: by which it doth appear, that if every Heretic could have his will, he would trust out of Scripture all places that make against his principles; and yet it would (with them) be as good Scripture as any: and then to interpret that by their own private spirits, must needs bring strange confusion, both in the knowing which is the true word of God, and what the meaning of it is. If we consult with holy David we shall find that he apprehended more difficulty in knowing the word of God than these kind of men do; who saith, Give me understanding, 
Psal. 119. v. 34.  O God, and I will search thy Law: sure he was as wise as any that pretend so much of the Spirit, and yet he would not so much as search into those Mysteries without particular assistance from God. So we read that the Eunuch which was a man of great authority under the Queen of Candice, and so consequently of great knowledge; yet when Saint Philip the Apostle asked him whether he understood what he read out of Isaiah concerning Christ, he answered, How can I, 
Acts 8.30, 31.  except some man should guide me? and than Philip (whose charge it was) declared the meaning to him; by which we may see that he, though a great man, was not so presumptuous to interpret Scripture of himself, as many do now; and yet might as well have pretended the spirit as they: since we see, he was so well given, as to go so far from his own Country to worship God in Jerusalem, and to read the Bible in his going home. In like manner our Saviour meeting with two of his Disciples going to Emaus, 
Luke 24. v. 27, 45.  after his Resurrection, it is said he expounded to them all the Scriptures; and when they were altogether he appeared to them, and opened their understandings, that they might know the Scriptures: from whence we may justly gather, that if his Disciples and Apostles (which were so conversant with Christ in his life-time) were so ignorant of Scripture, as not to know the meaning of the Prophets which foretold his Resurrection, the third day, and other Mysteries of his Death and sufferings, what ignorance then have we (or at least we ought to think so) that never had those large means that the Apostles had: but such is the miserable state of these unhappy times, that many think themselves more wise, and more holy, than the Apostles were, or then the whole Church of God is now; and I think in time they will like Lucifer, suppose themselves equal to God himself. Thus having sufficiently proved the difficulty of understanding the Scripture, with the danger of expounding it, to our own private sense; together with what course to follow in knowing the true meaning, which is by adhering to God's holy Church: I will conclude with that saying of Saint Augustine, 
Augustin. l. 1. cont. Crescon.  Then do we hold (saith he) the verity of the Scriptures, when we do that which now seemeth good to the Universal Church, which the authority of Scripture themselves do commend; so that forasmuch as the holy Scripture cannot deceive, whosoever then is afraid to be deceived with the obscurity of questions, let him therein ask counsel of the same Church, which the holy Scripture most certainly, and evidently pointeth and showeth unto us.   

Chap. 16. Proving the necessity of the Churches Divine Servince to be said in the Latin Tongue, or in one Language, in all places of the world where it is exercised; contrary to Protestants Opinion.  
DId all Christians follows the counsel of our Blessed Saviour in his commanding us to submit and adhere to God's Church, there would not be such quarrelings in our minds, nor bad speeches from our mouths, against her holy Institutions; which though sometimes have not an apparent rise from Scripture, yet are ordained in the Church by the instinct of the Holy Ghost; who (as I said) is always with her to direct her in all her proposals to us concerning our Salvation: and as we may reasonably think, that as God hath committed to her charge the dispensation of the holy Sacraments to us, and other high qualities, so he hath invested her with power to Ordain, Constitute, and Decree, any thing that may be to the good and benefit of the same Church; which Decrees and Constitutions we are bound to observe, and without any difficulty in Conscience may, so long as it is not against God's word, but rather agreeable to the same: amongst which things that are thus constituted by the Church, this of the Latin Service is one, which I shall prove to be somewhat agreeable to Scripture, and altogether to Reason, and the practice of the Church of God in all Ages. First, we will observe something pertinent to this in Saint Luke's Gospel, wheere he declares, 
Luke 1. v. 10.  that when Zacharias the Priest was offering and praying to God in the Temple, for himself and all the people, that the whole multitude of the people were praying without at the time of his offering Incense; by which it appears, that they knew not what he said, nor understood any thing of it; which is now the main objection against us in this point by our Adversaries: but to satisfy these people, we are to take notice, that the public or common Service of God's Church, being composed of Sucrifice, Prayers, and Thanksgivings, is therefore chief designed for the honour and glory of God, as being every day offered up to him by the Priests, and not for the edification of the people; so much by understanding it, as by the benefit they receive and partake of, being present at it; for when the Priest saith the service of the Church he offers it to God for himself, 
1 Cor. 14 v. 2. Heb 5. v. 1.2, 3.  for the people present, for the whole Church, or for any other necessities of people that are absent; so that it matters not whether they understand him or no, since they have as much benefit of his Prayers as if they did; for if they heard him not speak a word it were the same thing, so long as God both hears him and understands him, to whom it is offered and designed; for in Sacrifice, Prayer, and Thanksgiving, the Priests spoke to God, and not to the people: for example, when any man lies sick, or in distress at home, he sends to the Church to be prayed for, by the Minister and Congregation, now shall we think because he hears nor understands not those which pray for him, that he hath no benefit by their prayers, this were absurd to think; for than we should be never the better for our Saviour's Intercession to his heavenly Father for us, whom we understand not, nor know when, nor for what he intercedes to him, and yet we all receive much good by it; and so we do in the Priest's saying the Divine Service, who representeth the place of our Saviour on earth to mediate for us; and we are assured that the effectual servant prayers of a righteous man prevaileth much, 
James 5. v. 16.  whether we hear and understand them or no: but yet to discover the folly of those that impugn this practice, they may please to take notice, that the Latin tongue is not so much unknown or understood, as it is thought it is; for if there was any need to understand the Service (as I have proved there is not) there be many thousands of our Church and others that understand the Latin Tongue, and those people that do not, are so well instructed by the Church, that with the instruction and the custom of hearing Mass, they know when to kneel, and when to stand, when to pray, and when to give thanks; when to do reverence, and when not: besides most of the Service they have in their English Books, and may know any part of the rest when they will, if there were any need, as there is none; so that it is not said in Latin because the common people should not understand it, (as Heretics falsely report) but for a great necessity and convenience in the Church (as I shall suddenly prove:) but first it is observable, that though the common people in England read th' Bible in English, yet they understand not half of it; nor which is worse, are never made to understand it; yet Protestant's will say they must not therefore leave the reading of it quite, because the understanding of some parts is beneficial to them; so their Common Prayer being read and sung in Cathedrals and other places, is not understood by many of the wiser sort, much less by the common people, and so is all one, as if it were in Latin; yet if there were any benefit to be had, it would be never the less to them, because they understood it not; since as I said before, it is offered to God only for all the Church, and not to us. And since it is so in these practices amongst them, I hope they will not but think that those that are ignorant amongst us, may, and do receive much comfort by our Church's Service; since by being so often at it, and good instructions from Priests, they come in short time to the knowledge and meaning of it: but perhaps some may object, that since we cannot understand them perfectly, why should we go to Church to hear the Servince? to which I anser, that it is without complare better to go to God's Church to offer our Devotions by every ones praying to God, by being present at the Instituion of the Blessed Sacrament, by seeing devout people receive it, with true devotion: besides, none but Atheists will deny, but that it is better to do any act of Devotion in a Church dedicated to God's holy Service and nothing else, then in a profane house, which is chief designed for temporal business: but indeed, as Protestants do their Devotion in Churches, there is no great difference, who sit on their tails, staring about them when their Common-Prayer is said, and have more regard to the manner, then to the matter performed. But it is far otherwise with Catholics in the Church, for there every one is on their knees, praying to God for such things as they stand in need of, and the Priest prays for them all; so that were it in the Mother Tongue it signified nothing more, and if they heard him not speak a word it were the same: for why? the Priest is bound to say the Divine Service every day, if there were no person present but himself; and yet we may receive benefit by his Prayers too, that neither see, hear, nor understand him, because the prayers of any good man prevails with God, though the persons prayed for were a thousand miles off. This now that hath been said may suffice any moderate person, as to the belief that there is no necessity of understanding the Common Service (as there is in the hearing of Sermons, for those are always preached in the Mother Tongue to common people) because when the Priest saith Mass, or Divine Service, he speaks to God, and when they preach, it is directed to man only. But now I will show the reason why it is said in Latin in all places of the world, and the convenience of it: First, we are to consider that the Catholickd Church is not pinned up into one Kingdom, or Dominion, as other Churches are, that say their Service in the Mother tongue; for which reason, since that all Nations from her receive one uniform Faith, so they have all one Service, in one Language, which hath many conveniences with it (and no incommodity at all) for by that maeans Priests that are sent into Foreign Countries, where they speak never a word of the Language when they come there, yet may do that for which they were sent and commanded there; that is, say Mass and administer the Sacraments, as well as if they did, and those in those Countries where they are sent, can as well understand them as their own Priests they had before, being Natives: Besides many thousands of Catholics travel from one part of Christendom to another, and come where they will in any of their Churches, they understand and hear the same Service that they do at home; which if it were not said in all places in one Language they could not; for since the Catholic Church is composed of so many Nations, and are continually travelling and mixing one with the other, it would be barbarious to all strangers to hear that Service which none of them understood: (If there were any necessity for the understanding of it) as for example, the French, Spaniards, Italians, Dutch, ●●sh, etc. come all at one time to our Service, here in England; now were it said in English, it would be barbarous to them all; but being in the same Tongue, as it is in their own Countries, they understand it as well as if they were there: so that the discreet Reader may see what necessity and convenience the Church hath in using the Latin service; which if it were confined to so narrow limits as others are, would use none but the Mother Tongue as others do: so that all Christians may, see the integrity of God's Church, which in this and all other points, orders every thing for the good and convenience of all her Members; & which is done with so much wisdom and prudence, that it plainly appears to be guided by the Spirit of God: as also the malice of our enemies is shown, who make people believe that Papists are kept in gross ignorance, and must not read the Bible, nor must not understand the Common Service, because they shall not (as they say) know what the evil of it is: and such fooleries in continually buzzed in their ears, but bow slanderously let every Christian judge. Now that this hath been the practice of the whole Church for this sixteen hundred years, and the belief of all the ancient Fathers, our adversaries themselves know sufficiently, yet for the love of their large Revenues will not discover it (nor other points as true as Gospel) to the people that want understanding; for which one day they must be sure to give a severe account to God, whom they cannot deceive. And for to bring in the Sentences of the Fathers to prove this, would swell this Book into a larger Volume than is designed; I will quote them where they are to be found, that every one may know their practice in this point, (and first see Saint Cyprian, Expo. orat. domn. 13. Saint Gregory, Lib. 7. Ep. 65. Jerome, Prefat. in Psal. ad Sophron. Chrisos. lib. 2. c. 13.) and conclude with Saint Paul, 
1 Cor. 11. v. 16.  that if after all this that hath been said, any man be contentious, we have no such custom, nor the Church of God.   

Chap 17. Treating in general of both Churches.  
NOw having plainly proved all the chief points of our Faith by the Protestants own Bible, I shall proceed a little to speak in general concerning both Religions, that all men may consider and see, by their Antiquity, Rise, Practice, and Proceed, which is the likeliest to be the Church of God, if it had not been, or were not to be proed by Scripture: for in the first place we shall find all Religions (but the Roman Catholic) so like innocents' for Age, 
They are all Novelties in comparison to God's Church.  that they have not yet left their Cradles, that is, they are rocked up and down by their new opinions, and so far from being settled, that it is to be feared they never will; for what wise man can be so much an enemy to truth, as to think God's Church was not spread in the world before Henry the Eighths' time, or Martin Luther's, or John calvin's, 
The rise of all Sectaries.  who were the first bringers in of all Religions, but the Roman, (as every one knows which hath read any thing) and for such men who were known to be lewd, and evil livers, to pretend new lights, and discoveries from God, for the alteration of Christian Religion, who seethe not, but that it was preposterous (as it hath proved) for I would demand, why did our Blessed Saviour preach Christian Religion, and send his Apostles and Disciples to preach the same to all Nations in the world, that they might plant true points of Faith, and they did do it, and watered it with their Blood; was this done for nothing, that when these pretended Reformers came, they must make the world believe, that God would undo all again (what had been practised so long in all Christendom) to have new Religions of their making set up; sure these men thought, that either God knew not what he did, when he planted the first, or that all people but themselves were very simple, to receive a second Faith from them, of their own inventing, as plainly appeared soon after, and doth still; for no sooner were they severally grown to any authority with silly people, but they began to rail and revile one against the other just as we see their succeeding followers do to this day, (which indeed is proper to all Sectaries and Heretics to do) which shown then, and now, of what far distance their doctrine was from pleasing God, who is the God of peace, and hareth contention; as also far from being of his Church, since there is no such custom (as Saint Paul saith) and yet we see by woeful experience in this Kingdom, how these Sects (which are the spawn of Heresy) still grow more and more amongst us; and in their increasing are still more monstrous then at first, in their opinions against God, and Christian Religion; and yet they say (as the first of them did) that God hath sent them to convert and purge the world, and bring in new Relgions; and so all Heretics that come after this Age will say the like; and so it seems by them that God will never settle any, but have every Age a new Religion. And thus we may see what a tempestuous sea Heresy is, which tumbles them up and down that follow it, and never are at rest here, till they embark themselves in the secure Ship of the Catholic Church, where God himself is the Pilot; from whence those unhappy souls that went out (and were the cause of these prodigious storms) have suffered shipwreck on the quicksands of their own giddy fancies. Again, let us observe further, how monstrous these Heresies and Factions are, and how destructive both to men's souls, and to Monarchy, in the Civil Government of our Bodies: First, we may easily perceive what ruin it hath brought to many souls, 
Their bad practices and proceed  when they are taught to deny all these Principles of Faith, proved in this Book by the word of God, and other high points by some of them, as the Godhead of Christ, and the Holy Ghost, is denied by Antebaptists, and Quakers, and too many others, and Baptism of Infants: and amongst them altogether, is practised such a furious contempt of God's word, and all the Sacraments and Divine Mysteries of Christian Religion, as never was yet known or heard of in the Christian world before; so that some people are even distracted, and know not where to go for to find rest for their souls, because so many Sects pretend for the truth, and are all false; because as Saint Paul saith, there is but one Faith, one God, and one Baptism; and the Catholic Church is the only Haven for all those troubled spirits (that seek for truth) to find repose in. And how destructive they are to Civil Government, I need not quote any Author to prove it, since our King and Kingdom at home, as well as others abroad, have felt the hellish hands of Heresy and faction, in such sort, that Rebelling against our (deceased) lawful Sovereign, they did not only spill his Royal Blood, but thousands of his Subjects, and this under the appearance of Religion too as well as any: but they that see not these to be snares and pits of the Devil, deserve to fall into them, since none but those that are wilfully blind can be caught in such visible gins.  
And now as I have briefly shown you the rough and stormy Seas of Heresy and Factions, so I will open the gate to let you see the smooth and pleasantest Waters of God's Church, which runs through every vein of the world peaceably, without noise or disturbance, agreeable to his Word, woe said, My peace I leave with you, and that you love one another as I have loved you; which words of our Saviour is not where observed (as I have shown by the malice and contentions that is amongst Heretics) but in the Catholic Church, 
The Church's Antiquity and rise.  which hath had this peace which Christ left ever since he left it; and as it began then in his time, and the Apostles, to be a famous Church throughout the world, so hath it continued in the same splendour and purity to this day, as is plainly seen; first, by her being so conformable in her Doctrine she now teacheth, to the true and infallible word of God (as I have proved.) Secondly, in her continuance of her lawful Line of Pastors. Thirdly, in her Apostolical care for the Conversion of Nations, that know not God, which otherwise might perish. Fourthly, 
The Church's practice.  by her Miracles famed throughout the world, as our Saviour said, who ever did believe truly in him should have power to cast out Devils, 
Mark 16. v. 17, 18.  and take up Serpents, and drink poison and not hurt them; so his Church which hath only truly believed in him, hath only had many Members that hath truly done those Miracles (as many Protestants themselves confess.) Again, if we consider the different order that is in both Churches, it may justly amaze all reasonable men; the Priests of the Catholic Church never marry, nor enjoy any great Estates, that so they may be freely divested from the world's interests (as the Apostles were) to attend wholly to perform their charge in God's Church, and the conversion of souls; on the contrary, the Ministers of all other Churches do generally marry, and enjoy very great Possessions, and Riches; by which they are so encumbered with the world, as very few are more, as we daily see by their continual Suits of Law, and griping cares to advance themselves from one great Benefice to another; not at all considering, that if they were true Pastors, they should feed God's Sheep; that is, go preach in remote places of the world amongst Pagans that know not God, as the Apostles did, and as Catholic Priests do to this day; and as all must do that follow the examples and commands left by Christ, or else they cannot be of his sending; by which we have very great reason to suspect all these new teachers that lie at home at ease and pleasure, and are so far from taking the toil and pains of converting Pagans, 
This is too truly proved by many that die and never have either Sacraments nor any other comfort from them in their agony of Death.  that many of them will not stir to a poor person that lies a dying, because they cannot receive a golden Recompense. Again, in the Catholic Church there be many thousands of her Members that are Royally and Nobly Born to great Possessions, that quit them all to serve God in strict courses of Religion; as Fasting, Watching, Praying, giving Alms, and many other bodily Mortifications, in Religious Houses, where nothing but the Service of God is exalted. 
The vast difference of the two Church's practice.  Now I would fain know from whence the doing of so much good doth proceed, but from the inspiration of God; and for to find one now of any other Religion, nobly born, or of mean quality, to forsake an Estate for the Service of God in their way, would be such a miracle, as was yet never heard of amongst them, nor never will be: but on the contrary, all people of all conditions take their full career in doing what they please themselves; for they will not hear the Church, nor Fast, nor Pray, nor receive the Sacrament but when their fancy pleases, and so are let run in a negligent state never to give an account for their sinful actions to the Church at all; (as God commands we should) and so by tis means the floodgate of all evil is opened, for all manner of people to plunge themselves over head ad ears in misery and utter calamity. I could enlarge myself in showing the vast difference in many other practices, as the beauty and ornaments of Catholic Churches, when others are like Barnes in comparison of them; the Reverence and Devotion of the Catholic people in them, who on their knees adore God whilst others sit at ease, some gazing, and some asleep, with many other practices of the like kind: but this may, and will suffice (for all those that desire to entertain truth, and to mind the salvation of their souls) to show clearly which is God's Church, and which is not; so that which the Prophet Isaiah foretold is here made good, that the Church of God should be a plain way, and a direct way, so that fools could not err therein; so that all those that itnend at the last day to be separated from the goats, must now in this life graze with God's Sheep; that is, they must enter into communion with his Catholic Church, whereof Christ Jesus is the Head.    

The Conents of the Chapters.  
Chapter 1. 
Proving the Blessed Sacrament. page 1  Chap. 2. 
Proving Confession to a Priest. page 11  Chap. 3. 
Proving Purgatory. page 16  Chap. 4. 
Proving that none went to Heaven before Christ died. page 25  Chap. 5. 
Proving that Angels and Saints know our actions on earth. page 31  Chap. 6. 
Proving it lawful to pray to them. page 39  Chap. 7. 
Proving it lawful to worship them. page 52  Chap. 8. 
Proving the lawfulness of Images. page 59  Chap. 9 
Proving  in Man to do good. page 67  Chap. 10. 
Proving Good Works to be Meritorious. page 76  Chap. 11. 
Proving that God's Church cannot Err. page 84  Chap. 12. 
Proving the Church's Authority in Remission of Sins. page 91  Chap. 13. 
Proving the Church's Universality. page 98  Chap. 14. 
Proving the lawfulness of Fasting. page 108  Chap. 15. 
Proving the difficulty of understanding Scripture. page 114  Chap. 16. 
Proving the necessity of the Church's Service in one Tongue, in all Kingdoms. page 126  Chap. 17. 
Showing in general the vast difference of both Churches. page 137   
FINIS.