THE RIGHT RELIGION, Reviewed and enlarged  
By L. P. Gent.  John. 24. 
No man cometh to the Father, but by Me.  Ezekiel. 13. 
Woe be to foolish prophets, that follow their own spirit; they see nothing but vain things, and divine lies, saying, The Lord: whereas the Lord hath not sent them.  
Printed at PARIS, M.DC.LVIII.   

TO THE CATHOLICS OF ENGLAND.  
THe old saying, Truth purchaseth hatred, is verified at this time, wherein Truth is grown so loathsome and hateful, that whosoever goes about to tell it, endangers displeasure. It is strange, that any can take distaste at that all desire; which is to know the truth; Truth being the natural pleasing object of the understanding. Nevertheless such is the perverseness and vanity of some, that they despise and malign what ought most of all to be cherished and loved: of whom it is said, They preferred darkness before light, Joh.  
3. Having then undertaken in this small Treatise to declare Gods revealed Truth, I should be wanting to myself in so dangerous an enterprise, if I did make choice of any other Patronage than yours (Renowned Catholics) whose many and glorious sufferings for the said Truth have ranked you in the number of the best and greatest Conquerors: Others hold dependence of Fortune, you of Grace; they surmount force and strength common to beasts, you, Reason and Will proper to men: They overcome vanquished men, you, conquerors themselves; their conquest is of others only, yours of others and yourselves too. In a word, all the addition that is to be made to your greatness is a continuance of patience and constancy: And this God hath in store, and will give, conditionally that you ask it hearty; He that hath begun a good work in you, desires no better than to perfect the same. What need you fear? your enemies may hurt themselves, but want power to wrong you, unless you will: Nay, their worst is your best: taking away your estates, your good names, bereaving you of your Liberties, your lives (those bruta fulmina, which render them so formidable) begets you a richer and surer possession, Heaven and Eternity. All the pother they keep in vexing you is but sowing your seed for you; which undoubtedly will grow up to an hundred fold increase. Let them hammer, cut, hue you, till they are weary; they do no more than carve and fit you for the walls of Heaven. And who can justly say he is a loser, that changes for better? gets much with the loss of little? Take a serious view of the B. Saints, that passed, as you do, through a sea of calamites and troubles, and are now at rest with God; and amongst them all you will not discover one complaining. The richness and magnificence of their reward hath so fully recompensed their forrows and losses, that they wonder at the unwillingness and repining of some to part with; and at the greediness and injustice of others to wrest from, that which neither can long keep. For the covenant betwixt birth and death stands firm and inviolable; as that gives all things, this must return all bare and naked. This, I know, is mere folly to hardened Libertines, that look not beyond the fading pleasures of this life; but not to melting Christians, who believe, and are assured, that Heaven is a Reward, a Goal, a Crown; which are not to be achieved by sitting still, by leading a licentious and inordinate life, but by flying evil, overcoming temptations, doing good and virtuous acts. Take heart therefore, (brave Champions) and be not daunted: for your greater comfort and encouragement, rest assured that God is with you, yea, marshals the very field you fight in; and when he sees it for your spiritual advantage, he will either cause a retreat to sound, that you may have a time of breathing in this world; or crown you with victory, that he may have just cause to reward you in the next. Then your persecutors will be at a stand, have no more to say to you, and your troubles will be at an end, your mourning out, your cries and sighs cease, your grievances heard and redressed, your tears dried up, the sweat of your brows wiped away; and finding your excessive gain, unspeakable joy will seize your hearts, and make you glad, that you had the grace and courage, to suffer for so good and gracious a God. For my part, I shall ever acknowledge your greatness, admire your glory, and from your goodness raise to myself a hope, that you will dart a ray, to quicken and cherish these my endeavours, whereby you will add an obligation to my being.  
Your devoted Friend and Servant, L. P.   

To the Reader.  
Good Reader,  
OF many Religions professed in this land, several Writers (men of approved integrity and profound learning) have so clearly demonstrated, that there is only one true, and that the Roman is it; that I cannot but impute the ungenerall acknowledging of the same to prejudice, or impatience of labour: To prejudice, in them that have read their works, and yet do not believe accordingly: To impatience of labour in others, that will not bestow the pains to turn over great volumes. The best remedy for that sort of men is, to implore the Divine Goodness for clean and unbiass'd hearts; without which it is not possible to behold the radiancy of Truth: For this, I have endeavoured to draw Catholic Belief into a narrow room, as a vast world into a small Map; to the end, that with a little travails much may be discovered. In pursuance whereof I show in the first place the end of man; in the next, the will of God, and the means which he hath appointed to attain to this end. Then I evince the weakness and vanity of such pretences as divers make to this and other means. Lastly the true Church appears in her right colours. And for as much as Truth shines brighter by opposition, after the manne● of contraries, the mainest Objections of Adversaries are propose● and solved. By all which, if Go● prove to be glorified, and you rea● benefit, I shall have the return 〈◊〉 desire and wish, my aim being 〈◊〉 other than God's Glory, and you● good.   

THE Right Religion reveiwed, etc.  

CHAP. 1. Of happiness.  
1 THE several knowledges of things within and above the reach of Reason, are sufficient. Evidences, that there is a natural, and a supernatural state; in both which, God is the beginning and end of all.  
2. In the natural: for who is so , that doth not see that what hath been, & is at this present existent and visible, was not always so? That then it could not produce itself out of the void state of nothing; and by consequence that it needed an active Beginning, that never was nothing, and ever something, whereby to bring nothing to existence and being. And who so stupid, that doth not feel want, or satiety in the possession of whatsoever is created or made? Honour's expose as Cedars on Hills, to the boisterous storms of Envy and malice: lift up high to make the fall greater: Riches occasion dangers; beget, dropsie-like, new long; rack the thoughts day & night with care of keeping, apprehension of losing. Pleasures if they stay, glut: gone, leave behind them sadness and remorse. Health is beset on all sides; contraries lying perpetually beating, and knocking at the four humours, to let in distemper. Strength, be it never so vigorous, is at length weakened, and jaded by motion and labour. Beauty fadeth away; Age (the cankerworm of mortality) gnawerh her sleek smoothness into roughness and wrinkles. The faculties and habits live in dependence of action; and action itself is not quite free, being penned up and imprisoned within us. All under God hath a mixture of ill; carrieth in its honey a certain sting, that none draw near, but they meet with displeasure. A forcible argument that the end of creatures abide out of themselves; where all perfections abounding, sweet conten and rest is to be found: and that is God.  
3 In the supernatural: by reason here is greater lack of aid; more might and power required: the effects being greater, and of a fare nobler Kind. And if God was so chary and sparing of his honour, as not to let pass the ordaining of nature to himself; much more grace. Whence it is clear, all flow from God, as streams from the sea; and are endowed with an innate or engrafted Propension, to return back to him again. Now the happiness of every thing consisting in content, and rest, and content and rest, in the enjoying of its end; it followeth in man that there is a capacity of double happiness, natural & supernatural: he being capable of enjoying God as he is the Author and end of nature, wherein consists natural happiness; and as he is the Author and end of grace, wherein consists supernatural happiness.  
4 But as nothing would have remained without Being, Except God had stretched forth his omnipotent hand to bestow it; so possessed of Being, it's bend and inclination must take effect by his gracious leave & appointment: in regard, he is to prescribe the means to an end, that is the Author and cause of the desire thereof, wherefore, whosoever desires to arrive safely at the blessed port of happiness, must banish far all self-conceit; and steer by no other Compass, than that God hath touched '; so may they sail right; else their course will be evermore crooked and desperate; until they do run themselves upon the Rocks and Shelves of utter perdition.   

CHAP. 2. Of the will of God.  
Philosopher's assure it for a very truth that the first of every kind, is the rule of the rest in the same kind, and they are strongly backed by reason; for the nearer a thing draws in likeness to its first, the more perfect it is, and so held to be. Whence may be easily gathered that the known Will of God is the rule Paramount of all kinds, as well natural and humane as supernatural, because it was (as hath been proved) before them all as Author & causer thereof. I said known, in regard knowledge is so necessary & requisite to the completing of a Rule, that wanting, it hath not right to challenge compliance. Now this knowledge coming from Propension, instinct, reason, tradition, or revelation, Property of speech will yield proof sufficient that Propension and instinct are the light of natural things, reason of humane, tradition of revelation, and revelation of supernatural, forasmuch as none, meaning to be understood will deliver themselves, that the Elements hold their several places by instinct, that Beasts prosecute their ends by discourse, that men attain to what is past, and to be believed without tradition and revelation: Undoubtedly had not Christ revealed a consistency of Trinity with Unity, a possibility of Hypostatical Union, and tradition brought this revelation down to us, these Mysteries would have been as terra incognita, not so much as ever dreamt of, Quis cognovit sensum Domini? Rom. 11. so as to speak intelligibly and with truth, the will of God becomes known in things void of sense by propension, insensible by instinct, inhuman, as to present action, by reason, as to action passed by tradition, in belief by revelation. Always provided, concerning reason, that it be clear of passion, and strong, for in case of bias & weakness, every one is to submit to the wise and perfect, it being but meet that they that see should have the Guidance of those who are in darkensse, lest the blind leading the blind both fall into disorder. It only remains there being an ordinary and an extraordinary Will, to determine how they are to be observed. In short thus, if they agree, obedience ought to be yielded to both, if not, the extraordinary must take place; Christ commanding the same with his father was equally to be obeyed, the Israelites according to the extraordinary will immediately revealed unto them, might lawfully destroy the Canaanites, all others were bound to observe the ordinary will of love and peace, because God only having the obsolute sovereignty can command at pleasure lives and fortunes.   

CHAP. 3. Of the way to happiness.  
1 Sigh God hath manifested his power by creating Man, and his goodness by willing him a double happiness; doubtless he hath not been backward to show likewise his wisdom in contriving the means to bring it to pass, and his providence in making the means discernible: otherwise he had willed an impossibility and in vain: for an end is not possible without a means; and a means is to no purpose, unless it may be known. Now the means to an end requiting proportion and fitness to the end it is ordained to; as the end of man is twofold, natural and supernatural, the means whereby he is to attain to these ends must be so to.  
2. Suitable unto which, God hath appointed the means to man's natural happiness to be acts of his understanding & will, for by them he may seek and find out God, as he is the author and end of nature; by these cleave and unite, and so enjoy him. To man's supernatural happiness, to be a conformity of faith to the Church; a conformity of hope to our Lord's Prayer; and a conformity of Charity to the Commandments. A conformity of faith: without faith it is impossible to please God, Heb. 11. He that believeth shall be saved; He that believeth not shall be condemned, Mar. 16. To the Church. Going, teach ye all nations; he that heareth you heareth me, Math. 16. He that heareth not the Church, let him be as a Heathen and a Publican. A conformity of hope. Hope in our. Lord, Psalm. 43. Blessed is the man who hopes in him, Psalm. 2. To our Lord's Prayer. When you pray let it be our Father etc. Matth. 6. Thus shall you pray, Our Father, etc. Luke. 11. A conformity of Charity. If I give all to the poor, and have not charity, it profiteth nothing, 1 joh. 3. To the Commandments. This is the charity of God, that we, keep his Commandments, joh. 14. If ye love me, keep my commandments, joh. 15,  
3. By the first conformity Man comes to the knowledge of God, as he is the Author and end of Grace; by the second relies upon his mercy and goodness, that in due time he will grant and give those good things, which Christ hath taught us to ask in his prayer: in the last he is taken with the beauty of his divine perfections, and so in joys him in a higher, and more eminent manner. Both Happinesses in this life are imperfect, by reason of the glimmering light Man only hath of God, during the same, they will be completed and perfected in the next; When Man, after a willing compliance with God's grace in this, shall see him, not as in a looking glass, 1 Cor. 13. but face to face, as he is in himself.   

CHAP. 4. Of the diversities of faiths, hopes, and charities:  
1 IT is demonstrable, that there are divers sorts of Faiths, Hopes, and Charities; as habitual and Actual Divine, Habitual and Actual Humane: for some believe, hope for, and love supernatural things, with the same, if not more eagerness and fervency, than natural; which Actions suppose, (as effects their proper and proportioned causes) supernatutall qualities: natural not being able, (in respect of their meaner extract on and dignity) to give such noble births. Those are called divine, because infused by God's extraordinary power: these humane; for that they are acquired by the strength of nature.  
2. The Habitual divine are the supernatural qualities themselves; The Actual divine are acts of the will of understanding, as raised and enabled to a higher pitch by those supernatural qualities: The Habitual humane are the acquired qualities themselves, the Actual humane are acts of the will and understanding, as inclined and fitted for act on by those acquired qualities. The Habitual and Actual divine differ further from the Habitual and Actual humane in their material and formal objects; as also in the Means, whereby those several objects come to knowledge; the material of Habitual and actual divine being revealed Truths; the formal, Revelation: the material of habitual and actual humane, unrevealed Truths; the formal the light of Reason, private reading or information. The means of habitual and actual Divine, the Tradition of the Church, of Habitual and actual humane the light of Reason, private reading or information.  
3. Now forasmuch as Christianity is a supernatural building, contrived and framed by the wisdom of God, to last for ever, of which Faith is the foundation; Hope the walls, and Charity the Roof and perfection: The conformities expressed in the precedent Chapter are to be understood of divine Faith, Hope & Charity, and not of humane; because all nature joined & gathered in one, is not able to make a Being above Nature. And these are the virtues called Theological, as having God immediately for object; the harmonious Sisters, three in number, but one in affection: none desiring that which displeaseth other. Greatness is their essential attribute, yet Charity excels. St. Paul 1 Cor. 13. compares them together, extols them all, but in the close gives unto Charity the pre-eminence. And not undeservedly, for she is the enlivening soul of Faith, and Hope, and all the moral virtues: both they and these being (out of her company) as dead bodies, without life or motion, as to heaven and Eternity.   

CHAP. 5. Of the Church's power and infallibility in matters of Faith.  
1 SUpposing it for granted ' that Christ's knowledge of God's reaveled truth, and his power to convey the same to belief, raised his preaching & teaching to the full height and perfection of a Rule of belief to the first Christians; it cannot in reason be denied, he having communicated his said knowledge and power to the Apostles, & in them to the succeeding Churches, (as appears by his own words. All I have learned of my father, I have made known unto you, Joh. 15. As my father sent me, so I send you, Joh. 20.) but she may challenge a like interest and right in respect of after-Christians: whence it followeth, that all matters of Belief (as well other points as scripture) are to be taken upon her account and ciedit, and that whatsoever comes upon any other score, is to be reputed Apocryphal, and no way appertaining to the Obligation of Belief.  
2. St Paul declares this truth unto the Ephesians, assuring them, that they are builded upon no other foundation than the Apostles and Prophets, Eph. 2. likewise to the Thessalonians, 2. Thes. 2. and Timothy, 1 Tim: 6. bidding them hold the traditions, and keep the depositum: and, again, if an Angel from heaven shall Evangelize any other, than what I have Evangelized to you, let him be accursed. Gal. 7. The reason is clear; because the Rule of Belief, is the Measure of belief, beyond which there is not any conformity, or obedience due from Belief.  
3. The usual colour for believing more or less than the Church alloweth of, grounded upon her pretended subjection to Error, is vain; inasmuch, as that very Christ that stored her with knowledge of Gods revealed truth, and with power to convey the same, hath also endowed her with inerrability, whereby to convey it safely, and without danger of miscarrying, by arming her proof against all the enemies of truth: against ignorance, Mat. 13. To you it is given to know the mysteries of the Kingdom of heaven: against darkness, Mat. 6. you are the light of the world: against Error and falsehood; Joh. 14. I will send unto you the spirit of truth, to remain with you for ever. Jsaah 62. thou shalt no more be called forsaken: against Weakness, 1. Tim. 3. she is the Pillar and ground of truth. Mat. 16. Hell gates shall not prevail against her. To make which good, and the work sure, Christ called his eternal father to his aid, prayed him, and was heard for his reverence, Heb. 5. And to prevent and cut off all occasions of imagining; that these favours bestowed on the Church were not to survive the Apostles, for a continuance in the succeeding Church, Christ adds, Behold I am with you all days to the end of the world Mat. 28. so as it must be said; that either Christ was not of power to keep his Church from straying, or that he wanted fidelity to make good his word.  
4. The certanity divine faith requires to build on, is a further Evidence of the Church's infallibility, for how is it possible, Faith can be certain, if the Church that is to ascertain it, be uncertain and fallible? look on the Church's composure and nature, and her strength will appear yet more, by reason she is framed and made up of men, dispersed and spread over the world, who by this means, being of several Nations, different tempers and interests, neither could, nor can meet or conspire to Cheat themselves and posterity with a lie. That men of themselves are apt to mistake and deceive is from the purpose. So the evangelists might have fallen short of performing their task. But as God holding their hands, and guiding their pens, his holy word was truly and infallibly couched on the sacred leaves of the Bible; so assisting and strengthening his Church, she becomes in all matters concerning faith powerful and infallible.  
God is not tied to this or t'other; he is free to work his wonders; where when and to whom he pleaseth. Neither is there any disproportion betwixt men thus assisted and infallibility; it being not necessary for the production of a supernatural effect, that every part of the total cause be supernatural; for it is visible to the eye that God frequently makes use of secondary causes, in the production of supernatural effects: in that of faith, Rom. 10. of hearing and preaching; in that of Grace, Mat. 18, 19, of Elements and words, in that of the blind man. Jo. 6. of spittle and earth.   

CHAP. 6. Of the possibility of keeping the Commandments.  
1 NOt only that it is possible to keep the Commandments, but also that divers have kept them, is a truth so clearly delivered, both in the old and new Testament, that there is cause to wonder, any can make question thereof. In the old, Moses speaking of the Commandments says, Deut. 30. They are not above but very near us in our Mouths, in our hearts to do them. No Ezekias, Josias, Josaphat, Asa, 
Gen. 6. 4 Kings 18. 2 Paral. 30. 4 Kings 22. 1 Paral. 15 2 Paral. 20. Tob. 2. job 1.17. 2 Kings 7. 3 Kings 9 Luke. 2. Mat. 11.21. Luke. 1.  Joacham, Tobias, Job, kept them. In the New, Christ is no less plain, My yoke is sweet, my burden light. Simeon, St John the Baptist, Zacharias, Elizabeth, the B. Virgin kept them. God's conditional promises to David and his Posterity could be termed no better than Jeers, unless the commandments were possible. To what purpose so much persuasion in Books and Pulpits to live well, if the Commandments be impossible? is living well any other than keeping of the Commandments? It is assuredly as rid culous as impious to term him a good liver that steals, murders, and commits adultery, etc. The justness of laws, that inflict severe punishments upon the breakers of the Commandments, are not at all consistent with the impossibility of keeping them. Necessity is a good and forcible excuse against the strongest charge. The very light of Reason giveth testimony to the Commandments possibility, they being all grounded upon Reason, and suited to her bent and inclination: The wickedest man alive cannot say with truth that he breaketh any Commandment without some secret check of conscience.  
2. To allege, that God only requires man's endeavour, is repugnant to Christ's express words, which are not, Mat. 19 If thou wilt come to heaven, endeavour to keep, but keep the Commandments. Many a good endeavour, as many a good purpose, burns in Hell. Heaven being the reward of doing, not of endeavouring. Besides it is equally unnatural to endeavour impossibilityes, and to desire things unknown. Who could Choose but smile, to see one leap and skip, as aiming to soar & fly in the Air, knowing it to be possible only for Birds that are fitted with wings and feathers for the purpose? Indeed to point at any particular, that doth keep the Commandments is hard; no man knowing. Eccles. 9 whether he be worthy of love or hatred: But that all in general may keep them, Christ himself assures it, 2. Tim 2. Willing all to be saved. God wills nothing impossible, and he that wills the end wills the means.  
3. True it is, neither Men nor Angels can love God as he is loveable, that's a perfection God only is capable of; nevertheless it is in the power both of Angels and Men, to love God so far forth as the capacity of their condition reacheth, which, though it be a perfection of a lower degree, ye● it is sufficient to denominate, and render the subject it is in perfect And even this I confess, is a● effect which Gods grace hath chief hand in; but that is no Barnes for Man having his share to Grace and Nature are not inconsistent; yea, Grace supporteth, nay, bettereth Nature: they may then join and endeavour together, as two of unequal strength drawing a boat, one draweth more, but yet both draw. The part Grace acts in the working of salvation is to enlighten the understanding, move and enable the Will: The part Man acts is to comply with Grace, Cor. 6.1. to yield and consent to her good Motions, Apocj. 3.20. Wherefore salvation is the work not of Grace alone, nor of man alone, but of Grace and Man joining hand and heart together. St Austin (Tom. 10. Serm. 15. de verb. Apost. post. med.) speaks truth, He that made you without you, will not justify you without you.   

CHAP. 7. Of Religion.  
1 SUch is the dread of God's awful Majesty imprinted in Man, that the most bararous people, deem it a duty to set apart some time to worship him in; the light of reason teaching, that a certain return of honour and veneration is due from the effect to its cause, whereby to express subjection, gratitude and thankfulness: and albeit impiety wants not Proselytes, that rejecting the Deity refuse to do him homage; their folly is to be imputed to lack of grace, and not o● the said light, as appears by readiness (observable in them) to suffer for their opinion. If th● other world yield no Punisher, n● Rewarder, no Hell, nor Heaven, it is madness to fear, and vain prodigality to give away life, the chief good, and best flower of nature's garden.  
2. This natural propension to praise and magnify God begets religious acts, and Religious acts, that great moral virtue called Religion: but Religion in a more common acception consists in Belief, not humane, grounded upon Reason, but divine, relying on the Church's Authority, and the assistance of the holy Ghost. It is the doctrine of Christ delivered by himself in plain and express terms. Mar. 16. All power is given to me in heaven and in earth, go ye therefore and preach the Gospel unto all nations; he that believeth shall be saved, he that believeth not shall be condemned. Jo. 14. I will send unto you the holy Ghost, who shall teach you all Truth. Christ here speaks to the Apostles the Church; giveth power to preach the Gospel to the Apostles the Church, promiseth salvation to Believers of the Apostles the Church, threatens damnation to unbelievers of the Apostles the Church: lastly (that there may be no pretence for disobedience) he assureth to the Apostles the Church a peculiar assistance of the holy Ghost, whose proper effect is to keep power from excess and failing.  
3. Not a word of or to Reason; what colour then for attributing so much to Reason, and so little to the Church, as to deny Christ to have entrusted her with his Truth? as if the Gospel were not Christ's truth, or Christ's impowering the Church to preach the Gospel, meant any other thing, than to intrust her with his truth. Had Reason the pre-eminence of Belief, St Paul would not have subjected Reason unto Belief, bidding all captivate the understanding to the obedience of Faith, 2. Cor. 10. Indeed to give Reason the guidance of Belief, were to make the blind lead the blind, Mat. 15, For as much as Reason is at a loss in the object of Belief, and in Belief itself: the hottest zealots of Reason, having come short of the one and the other, witness the Manichees, and other Heretics. The Reason is, because both are above Reason, as being high mysteries, and revealed so long since. But Christianity is not against Reason, and he is to be reputed silly and light, that hasteneth upon a truth, Eccl. 19 however proposed, without examination of its credibility and consistence with Nature, which must be the work of Reason; very true, nay more, Belief is beholding to Reason, even for discerning and finding out her guide, the true Church. But this only amounts to an evidence, that Reason helps and contributes to belief, so doth preaching, reading; hearing, etc.  
4 To be the guide of Belief requires further ability and skill, to lay open immediately to Belief Gods revealed Truth, a Prerogative belongs to the Church, and no other; as to whom alone revelation was made. Whence it followeth, that the Religion of Sectaryes is deficient & vain, their belief being grounded upon some humane respect, and not upon the authority of the Church: and assistance of the Holy Ghost. And consequently that for them to deserve the name of true christians, and to be styled of the right Religion, their only way is to levelly at a perfection, that takes its rise from an absolute resignation of their wills to the will of God, in order to the Church; which according to Christ is to become spiritually little ones, Mat. 18. in resemblance to natural Children, who are at best, when they most follow and obey their Parents directions and commands. Hilar. in Mat.   

CHAP. 8 Of the Unity of Religion.  
1 IT is an undoubted Maxim amongst all that have any insight in nature, that Being and Unity are inseparably together; insomuch, that where Being is, there Unity cannot be wanting. If then there be any such thing as Religion, appointed by God for the salvation of souls, without all peradventure, it is one: Christ himself clears the difficulty, saying, One sheepfold and one Pastor, Jo. 10. St Paul. declares no less to the Ephesians, willing them to affect unity, to the end that they may be as one Body, one Spirit, one Faith, one Baptism, as God is one, Ephe. 4. And again, He gave some etc. Until we all meet in the unity of Belief?  
2. Now experience shows, that this unity of Religion, is an effect of acknowledging the Church for the Rule of Belief, it being visible to the eye, that all that square their Belief to the Church, are one in Religion; whereas they that take to themselves other rules descent and jar; of which no other reason can be given, but that the Church is all ways constant and certain in her proceed, and clear in her expressions; other Rules, subject to uncertainty, change, and obscurity. The fixedness of the several Centres of fire and water inclines that to a constant ascension, and this to a like descension. That Pilot were guilty of much ingratitude and injurious to the Polars, that should not yield the guidance of the Ocean to the regularness of their motion. Contrariwise it is a plain demonstration, that the inequality of days and nights relates wholly to the wavering progress of the Sun: for every cause giving that it hath, and no more; as certain effects of one and the same kind hold dependence of constant and certain causes, so uncertain effects of many and divers kinds, must needs belong to unconstant and various causes.  
3. True it is, that Scripture in itself, that is, as it is the word of God, dictated by the holy Ghost, is certain and infallible; but to us, to wit, as it is liable to this and t'other private interpretation, it is as uncertain and fallible, as man. Witness the many contrary interpretations we see daily made of Scripture, which cannot possibly be all true: wherefore the conclusion issueth abundantly, that the Church is the only fit Principle to unite Christians together, and consequently, that those may despair of ever wearing the Badge and Ornament of true Chrstianity, viz. unity, who dare with Core and the rest of that rebellious Crew, bid defiance to the Church: Num. 16. Judas. 11.   

CHAP. 9 Of the goodness of the Roman Cotholique Religion.  
1 IF Excellency of nature and sweetness of disposition be ground enough to term a thing good, the Roman Catholic Religion may not unjustly claim that appellation. For first in her nature she is made up of Excellencies, acknowledging a God Eternal, Almighty, Provident, Wise, Good, Just, Maker & Govern our of heaven & Earth, One in nature, three in persons, Father, Son and Holy Ghost, the Son to have taken humane flesh, whereby to converse with man, to instruct and free him from the Bondage of Hell and sin, to have instituted seven Sacraments to supply the necessities of his spiritual life: Baptism that he might be regenerate, Confirmation that he might grow strong and able to profess his Faith before his enemies; the Eucharist that he might be fed with divine grace, Penance that his Maladies and sores of sin might be cured and healed, Extreme unction, that he might be comforted in his last Agony against the usual assaults of the Devil, Holy Order, that he might be provided of spiritual teachers and Guides, Matrimony that he might be multiplied in a holy and sacramental way: that he hath an endless store of bliss and happiness to reward the good, and a like of pain and misery to punish the bad, that he hath chosen and established some to propose and apply all those good things to others: Now for her disposition it is also good, teaching to love God above all, our Neighbours as ourselves, to make an hearty and ready expression of both; of the former, by laying down wealth, honour, liberty, yea, life itself rather than offend him, by building Churches and Oratories to praise and serve him in, by adorning and enriching them for the better stirring up of devotion and reverence, by retaining and holding dear things appertaning to him or his, by setting a part days to remember his favours and benefits, by worshipping him for his own sake with supreme, his servants and beloved for his sake with inferior honour, by abhorring all manner of Idolatry: of the latter by bearing in juries, leaving revenge to God, by forbearing even the least wrong, and if any be done, by making full reparation and amends, by persuading not forcing Religion, by relieving the poor & needy with foundations of Hospitals, Almshouses, Colleges etc. by keeping faith with all, especially Magistrates be they Catholics, or Sectaries, Christians or Infidels, good or bad, and that for very Conscience sake. These are the Roman Catholics tenets, and howbeit they admit of more, yet none being (what ever ignorance or malice hath noised to the contrary) inconsistent with these, and consequently agreeable to all sorts of Governments; that State or Commonwealth that refuses to protect and defend them from violence, and oppression appears clearly wanting to its interest in not complying with Prudence and juffice, which bid to love and cherish all safe and fast subjects. O but Catholics have a dependence on the Pope, who is a foreign Prince, they have so, but not as he is a temporal Prince, for so he is confined within certain territories of Italy and France, their relation to him is only as he is their common spiritual Father, whose office being to keep off Rebellion, and to teach obedience, cannot endanger the least. St Peter and the rest of the Apostles were foreigners to several Provinces, the interest of Christ brought them to, yet in regard their power was spiritual, the Civil Magistrate had no cause to fear, but rather to rejoice, as at a Good drawing towards them. God having given the spiritual power as the soul to the body for comfort and support, not for hurt or annoyance: what say you then to the practice of several Popes: I say that Popes may prevaricate and exceed their Commission, and in case they do that, they are to stand by themselves: I, & strange cases are maintained, by some which seem to induce to murder, theft, lying, cases appertain not to religion but to action, whose rule is reason, and not revelation, for God hath not revealed all belonging to charity, as he hath in relation to Faith Now reason being in most men weak and by hast by passion or interest, what cause is there so much to wonder at the strangeness of conclusions resulting thereof; the worst can be inferred hence is that sectaries seem void of reason, that make reason the rule of their belief, which is so defective and uncertain in the reach, even of natural, and moral truths. Then the stews are allowed in several places. A clear mistake, they are only permitted, that is not hindered or punished, for no Catholic approves of Whoredom, as an act well done, which is the proper signification of allowing: now not to hinder or not to punish some kind of sin, at least wise in certain causes is not ill, or if it be, how can God be good, who permitts all manner of sin? Nay, the forbearance to is but from violence, there being all the sweet and charitable means used to take off of that lewd way, as pious exhortations, godly sermons, offers of entertainment in Religious houses founded of purpose for such as repent, lastly an assurance of an unchristian like burial to those that Dye impenitent. Further the Inquisition admits of no persuasion but her own. The Inquisition hath less relation to religion, than cases, being a mere piece of State Policy, as is apparent in France and Germany, where Catholic Religion bearing the sway, the Inquisition is not at all owned, Protestants enjoying in both places as much freedom of Conscience as Catholics themselves; At least wise it is not to be denied, that the Romish Religion allows of Breaking of faith with sectaries, upon which account outrages have been committed. Most false! she abhominates all such doctrine as destructive to fidelity, which she magnifies as the ground of justice, Whence then this Monster? Marry from ill composure, weak understanding, depraved will: crooked nature prompts to ill, weak understanding conceives amiss, depraved will receiving erroneous judgement for good and currant, musters her forces, stirs up Anger and hatred, which heightened, trample under foot all regard of Religion & virtue, and transports to disorder and mischief; so that ill composure, weak understanding, depraved will, wild passions and not Religion were the guilty, let them suffer and not those who in order to their Religion hate all barbarousness in opinion, keep under and curb unruly & naughty passions. It were a strange piece of justice to punish equally flyers and followers of Theft and Murder, Scripture is express for every one to abide the shame of his own sin: wherefore the concurrence seems general to free and keep inocency from molestation and trouble.   

CHAP. 10 Of the truth of the Roman Catholic Religion.  
1 I Strange at the Partiality & inconsequence of those who Justify the Enemies of the Roman Catholic Religion, whiles they are in a readiness to condemn of folly & perverseness; such as should go about to call in question the conquest of England by William the Conqueror. I say I strange at it, in as much as the evidence of the conquest comes fare short of the evidence of the Roman Catholic Religion, that amounting only to an attestation from the oral tradition and history of England, whereas this, besides the oral tradition and history of England, hath the like testimony of France, Spain, Italy, Germany, Greece, Asia, and Africa, all unanimously witnessing that the Roman Catholic Religion was first taught and delivered by Christ, as may appear to any that will lay aside prejudice, & make a through enquiry of the truth. Whence resulteth, that if it be ridiculous and absurd to question the conquest, much more is it repugnant to reason to doubt of the Roman Catholic Religion. Notwithstanding the Conquest is preferred by some as more evident, in regard it was never questioned, the Roman Catholic Religion often. What then? questioning is no mark of falsehood, The Trinity, the Incarnation, the Scriptures have been all questioned, and yet are confessedly true: questioning argue rather ignorance and malice in the Questioner, than want of truth in the thing questioned: whereto add that the Roman Catholic Religion was sometime unquestioned, yea acknowledged for true even by them that afterwards questioned its truth. Others will oppose that the Pope bearing great sway in the world might and did first bring in the Roman Catholic Religion; Christ bore greater, why not he? now that Christ and not the Pope did first teach & deliver the Roman Catholic Religion, Tradition both oral, and historical give testimony, here is the proper proof of a thing done so many Ages past, their only surmise and saying; can there be any Comparison in the desert of credit? but to show further even an impossibility in these opposers assertion, I must observe unto them that the Rule of the Catholic Church is not the Pope's pleasure; as they fond imagine, but (as St Paul calls it) the depositum which importing to hold what was delivered, and to receive no other for divine truth, could not but defeat this pretended Pope of all possibility of bringing in a Religion of his own coining, for either he kept to the Rule of the Catholic Church, or he did not, if he kept to the Rule of the Catholic Church, what he taught was delivered to him, and consequently not invented by him, if he did not, the generality of Christians could not follow his example; because the universality of contingent causes is unchangeable, & because Christ's iterated promises of the holy Ghosts assistance would not suffer it. Now the Roman Catholic Religion having been generally received for a divine truth, maketh it altogether impossible for any Pope to be or to have been the first Contriver of it. What is further alleged in opposition of Religion from persuasion, power and custom makes against other Religions which depend upon fancy (showing that nimbleness of wit & volubility of tongue may gain belief of such power grown terrible fright into a profession of the same, and custom give a good liking and zeal of both; So Luther and Calvin persuaded their Novelties, Queen Elizabeth forced a profession of them, and custom rendered them to most seeming good, and true) and not against the Roman Catholic Religion that hath its reliance upon the certain universality of Tradition, & Christ's never failing assurance of the holy Ghosts assistance, and which by reason of its austerity and strictness of its profoundness and incomprehensibility, of its restless aiming at proficiency and growth in virtue and perfection, had to enter the lists and encounter with them all, with flesh and blood; as to which suffering and pain would be troublesome, and displeasing; with reason as to which heavenly mysteries would seem strange and mazefull; with power as to which new endeavours would be suspectful and provoking: to Custom; as to which Change would be repugnant and destructive. To say truth, it is a clear demonstration of truth in the Roman Catholic Religion, that having to struggle with flesh and blood, with the bloody crueltyes of the fiercest Tyrants, it should be able maugre all their oppositions by means of a few contemplible men to prevail, so as to gain, and keep the Dominion and mastery of the chiefest and largest part of the Earth.   

CHAP. 11. Of set Prayer.  
EXtravagancies being simpton's and token's of distemper, it is a plain case, that the traducers of set Prayer are not well at ease. For what more extravagant than to level and strike at the very Acts of Christ and his Church as these do, scripture declaring expressly, that as well the one as the other have made and imposed set prayer; mark well the words. When ye pray Mat. 6. let it be Our father: loset prayer made and imposed by Christ. Have ye a form of sound words. 2. Tim. 1. Observe them that walk, so as you have our form: sing unto our Lord in Psalms, hymns & Canticles, Phil. 3 Here the Church in St Paul makes and imposes set Prayer; and as for their power in doing it, Christ says first for himself; All power is given unto me in heaven and in earth. John. 14. next for the Church, Mat. 16. he that hears you hears me, neither grant is limited or restrained, and the end of both is to instruct in all Chrstian duty, therefore must needs reach prayer as a chief part thereof: I quarrel not with extemporary prayer in gifted persons, if all aught to improve their talents, why should any be debarred the use which is the means to improvement? All I contend is, that Christians are to have a regard of decency and order, for that Christ (who is the God of order and not of confusion) came not to bestow the beautiful and precious jewel of Christianity upon a confused and hell-like multitude, but upon a well ordered company, consisting of a perfect subordination of inferiors to superiors, amongst whom as there is a commanding power, so there is a duty to obey a power, being to small purpose; unless it can challenge observance. Nevertheless superiors having not tied up all inferiors actions, but left some lose and free as extemporary power &c, inferiors may pray at pleasure of their private store, so as they do not pass their bounds to find fault and clash with superiors; it is not at all misbecoming a householder to order his family after his own mode, if it be done without opposition to, or contempt of the laws; but should the sun itself in its natural motion resist or thwart the common motion of the heavens, it must undoubtedly discompose & mar the melodiousness of their harmony. The Exception against set prayer that it hinders attention and elevation, hath not the least ground, because extemporary prayer requiring study is rather apt to distract and beat down, whiles it seeks and dives to find out what to say, whereas set prayer, being made to our hands, needs no study, and consequently brings no such inconvenience.   

CHAP. 12. Of the means to reconciliation with God.  
HAving thus endeavoured to set forth a sound and good Christian, handsomeness of order requires to declare next a Remedy for such as are diseased and ill, in compliance wherewith I shall say, that Christ hath appointed repentance, as the only safe and sure means to reconciliation, and doubtless so it is, for diseases as well spiritual as corporal are properly to be cured by contraries, and the Spiritual disease of an ill Christian in pride & malice, whose contraries are faith, humility, fear, Love, sorrow hope, purpose of amendment, confession and satisfaction, all which are the essentials of Repentance; and being so, argue desperateness in those that dare hazard their reconciliation upon confidence of forgiveness, which rather sides with than opposes their disease, as will appear by stating the case betwixt man and man thus; a Master bearing affection to his servant bestows on him favours and benefits, this servant instead of deserving grows savage and insolent, insomuch that he reviles and abuses his good Master, afterwards reflecting upon his ingratitude, calls to mind, his Master's worth, & thence raiseth to himself a confidence that he hath forgiven him. Clearly this proceeding is so far from lessening, that it increaseth this servant's offence, as adding thereto presumption. Now God's friendship surpassing man's imperfection, the breach of it must be worse, and consequently a greater and more exact reparation is necessary. It behooveth then every Christian desirous of spiritual health to beware of this impertinent and pernicious confidence, and when Conscience accuses of sin, to take Christ's Remedy as followeth: in the first place by way of Preparative, crave God's assistance, then stir up an Act of humility by acknowledging your unworthiness, an act of faith by considering God's omnipotence & veracity, an Act of fear by considering his severity in punishing sin, an Act of love by considering his goodness in creating, preserving, redeeming and adopting you to be his Child, an Act of sorrow by considering his displeasure and your loss, an Act of hope by considering his promises of mercy, which done make a firm purpose to do so no more, confess your fault; and take upon you some Penance of Prayer, fasting or Almsdeeds in part of satisfaction for the injury offered. This way may benefit Christians of all persuasions, but can hurt none, because Religion, though it be above, yet it is not against reason, and prudence allows you, encourageth the trial of safe and harmless means: great affairs seldom complain of too much care and diligence, there being in good no danger of excess. And here it will not be unseasonable to observe the unjustness of sectaries, who impute easiness to Catholics, avouching that according to their Religion, a bare confession of sins to a Priest pacifies and appeases God, whereas besides confession, (not to speak of its horridness & a verseness to nature) they hold as necessary all the other above mentioned Acts, that if any one be wanting, their confessions become invalid and sacrilegious. Above all their strangeness breaks out in their complaint of uneveness in their way, as though it were such a matter to believe Christ's merits who is the source and fountain of all worth, or to have a confidence in God whose goodness trascends all that can be sin, and yet this is the very quintessence of their requisites to reconciliation with God, albeit their sins should swell to drown in loudness the cries of Sodom and Gomorrha.   

CHAP. 13. Of the Spirit of Spiritists.  
1. THe spirit of God in God is as God, every where; I fill heaven and earth Jer. 23. So as in this sense none can be absent from his essence, presence, nor virtue. But the question runs of the effects thereof, which depending upon his will, are confined within narrower limits. This truth appears bright in St john, where he forbiddeth to give credit to every spirit, Jo. 1.4. To deny that the spirit of God is active & fruitful in some, were to fall into another extreme, and in effect to call God's goodness & mercy in question; to know and discern who they be, the only way is to see their warrant, and examine their works. If their warrant prove that of Miracles, and their works good, doubtless they have the favour of God's spirit; if otherwise, they are at the best but pretence makers, and ushers of innovation.  
2. This way must needs be true and sure, because Christ and Saint Paul taught it, and it stands with right reason; for bare say without proof are sounds of want and emptiness; and the capacity of every Agent being to produce effects like itself, it is as impossible for the spirit of God (that is all goodness) to be the author of ill, as for a reasonable creature to beget an unreasonable, or heat to cause cold. Whence it is plain, that the spirit of Spiritists is a false imposture, a mere figment and delusion, in as much as it is destitute of Miracles, and induceth to ill; it persuading a disloyal defection from our Lord's Prayer, the Commandments and Church; 
Bucer in Mat. 6. Calvin. in Mat. 6. Luther. de Moyse. Zuinglius in explan. art. 16. Tindal in Fox his acts pa. 140. edit An. 1610.  in the consonancy and dissonancy to which consist the goodness and badness of all Actions. All actions being good or bad, according as they are conform or difforme to Gods known will, which is apparently manifested in the aforesaid. Hereto add, that the spirit of Spiritists prompteth things contrary and imconsistent each with other; Lutherans assert the reality of Christ's ' body, Zwinglians maintain a bare figure, Calvinists differ from both, which cannot befall the spirit of God; for so the spirit of truth might become the spirit of Error and falsehood.  
3. To say that God is no excepter of persons, that his spirit being free, may breathe on whom he pleaseth, is out of the matter in hand; here being no dispute of God's power, what he may do, but of his will, what he doth. Their other ground for inspiration upon the assurance of Conscience, St Paul. and St Austin convinced long since of weakness and cozenage. St Paul, when for yielding to Conscience in persecuting the primitive Christians, he acknowledged himself unworthy of the name of an Apostle 1, Cor. 15. St Austin, when he sharpened his pen against Manichisme, which before in obedience to Conscience he upheld and defended. Conscience can have no greater certainty than the understanding that gave it being; and the understanding, experience teacheth to be so bad an aymer, that in the search of truth, it oftener misses than hits.   

CHAP. 14. Of the Spiritists Rule of faith.  
1 THe Rule of faith may be considered in itself, or in respect of us; in itself it is Gods revealed truth; in respect of us, it is the same truth expressed to us. Thus far Catholics and Spiritists agree, their difference is about the expression. These holding, that it is that of their private spirit joined to that of Scripture only; Those, that it is that of the Church, Scripture bearing witness of her truth. This latter is clear, by what hath been already said in the third Chapter, and will appear yet more by disproving the former. Which for the first part, that it is false and spurious, Saint Peter gives evidence point-blank, 2. Pet. 1. No interpretation of Scripture by private spirit. Saint Paul speaks to the same effect, where he wisheth (2. Cor. 10.) to captivate the understanding to the obedience of faith. And our Saviour confirms both testimonies, obliging all under pain of damnation, Mat. 18.17. to believe the Church. If the Church be to sway, every private spirit must stoop and obey; for none can serve two Masters, Luke. 16.  
2. For the second, that it is deficient Scripture attesteth, referring to the Church, and reason makes it good. For as much as the expression Faith requires, aught to be as full and ample, as the duty of Faith; that is, it must be able to inform the understanding in all it stands bound to give assent unto; wherein the expression of Scripture alone is defective; it not declaring sundry points Christians acknowledge themselves bound to believe. To wit, that those books of Scripture, which are received for Canonical, are so indeed. That some are Canonical, other some Apocryphal. That they are determinately these or others. That the Jews Sabaoth is to be neglected and laid aside, and the Sunday solemnised. That the Creed is authentic, and truly the Apostles. That it is lawful to eat stra●gled meats and blood. But these men please themselves with only talk of Scripture; for were Scripture (as they pretend) the Rule of their belief, though it contains divers truths; yet those truth's meeting and becoming one in Revelation, they would all perfectly agree, not only Lutherans among themselves, Calvinists among themselves, but likewise Lutherans with Zwinglians, and Calvinists with both; it being the property of unity to unite and make one all that conform to the same: Whereas happening quite contrary, it is a manifest sign, that fancy, under specious pretences of Scripture & the Spirit, is the great Idol they do homage to; Lutherans to Luther's, Zuinglians to Zuinglius, and Calvinists to Calvin.   

CHAP. 15. Of the Protestant Church.  
Protestants cast a fairer shine than the Spiritists, and certes were their Church as true as it is seeming, they could not be justly taxed. But all is not gold that glisters, Satan is apt to transform himself into an Angel of light, 2. Cor. 11. Falsehood itself is not seldom seen in the habiliments of truth; and therefore this Chapter pretends to lay open the many shapes Protestants put their Church in, to make her pass for true.  

1  
The first is, Protestants are a company of Christians under the government of Bishops & Pastors, that have power and authority from Christ and his Apostles to administer the Sacraments, and preach the word of God: But such a company is the true Church, therefore Protestants are the true Church.   

ANSWER  
1 Neither Christ nor the Apostles ever conferred any power or Authority on Protestant Bishops and Pastors; they were dead and gone, long before these had any being. To give Power and Authority of this nature, requireth presence of the Giver: so was God present to Moses, Exod: 3. Christ to his disciples, Mat. 6.28. Neither is their any Testament or Monument extant to show that the power or Authority Christ bequeathed, should lie obscure and dead for such a tract of time, and then be brought to light and revived when Protestant Bishops and Pastors sprang up, or that it was for them.  
2. It will be said, Christ and the Apostles shared their power to Protestant Bishops mediately, immediately to those lived in their days; and those to others down to these.  
Repl. By this is employed a continuation of succession in the Protestant Bishops and Pastors, ever since Christ & the Apostles; it is not concievable any other way, how power could be transmitted from one hand to another, as is averred; as also a visibilite of the same; for as much as it was their parts to preach the word of God, and administer the Sacraments; if visible, they may be produced, they ought to be produced: they may, because that power is vain and fictitious, that is not reducible to act, Math. 5. They ought, because Bishops and Pastors in case of Controversy, are to give an account of their calling, Luke. 7. as well to settle the wavering, as to bend and make supple the stifness of stubborn misbelievers. 1 Peter. 3.  
3. How necessary this is, Tertullian admirably well urged, 
Lib de praescrip. Iren. adver. Heres. Hieron. in Lucifer. Optat. lib. 2. contra Parmen.  when he bade the Sectaries of his time let him see the beginning of their Bishops & Pastors. Likewise Optatus, the Origin of your Chair, shows ye, that needs will challenge to yourselves the holy Church: St. Austin came not behind these in pressing the necessity of succession and derivation, 
Augustin de utilit. credend. Epist. count. Faustum Manich.  where he ingenuously acknowledgeth them to be of force to hold & keep him in the bosom of the Church. There keepeth me, said that great Saint, in the Church, the succession of Priests from the very sitting of St. Peter, to whom our Lord after his Resurrection committed the feeding of his sheep, even to this present Bishop. And well did it become the Pious zeal of those ornaments & lights of God's Church, to show earnestness & vehemency in this behalf, inasmuch as derivation of succession is so proper to the true Church, that it cannot agree to any false, as, St. Hierom (in Micam. 1.) observeth, assuring Sectaries to have no such riches as come to men, by plain inheritance from their fathers: and as is evident in itself; by reason the true Church was planted and established, before any false began: The Parable of the good man, sowing first good seed, and the enemy oversowing Cockle, evince no less, Mat. 13. Therefore must needs be a non plus ultra, a stop & bar, betwixt whatsoever Sergeant Church and Christ, to keep off the like continuation of succession.  
4. It will be said, if derivation of succession be a sure Mark of the true Church, Arians & Turks may claim the true Church, Arians deriving themselves without interruption from Arius, and the Turks from Mahomet.  
Repl: Arian and Turk derivation climb not so high as Christ, it reacheth no further than Arius and Mahomet, who grew up long after Christ: the Argument from succession is not grounded upon any succession, but upon derivation of succession from the Apostles and Christ; and that holds good: because Christ was not only man, but God also: and therefore had power to constitute a true Church; Arius and Mahomet were no more than men, who may not assume any such prerogative. So that derivation of succession from them only demonstrates them to have been the Founders and beginners of Arianism and Turkism:  
5. It will be said, divers Sectaries were contemporary with Christ; therefore that argues Antiquity only not Truth.  
Repl. It may be several Sectaries had the honour to see some part of the time Christ lived in, but not his institution, that was a special favour reserved for, & only granted to his dear spouse the Church. Sectaryes crept in after, as opposers of Christ's institution.  
6. It will be said, There have been named in several ages the Albigenses, the Apostolici, 
Osiand. Epitome. AEn. Silvius de gest. Bohem. Guide Carmel in Albigens. Antoninus Luxemberg. in paup. de Lugdun. Vspergens chron. 212. Cesar. Cistert. dial. 5. Vincent. speculum hist Prateolus. Sandeus.  Wickliff, Hus. Repl. None of these were Protestants, they holding not in all points with them, nor yet with themselves, asis to be seen in Osiander, Aeneas Silvius, and other approved Historians. Besides there was a great distance between them and the Apostles, in which they could not be mentioned; for as much as they were not begun, or were quite extinct.   

2  
Another shape is, Luther descended from Catholics, Catholics from the Apostles; therefore Protestant's had their original from the Apostles; they deriving themselves uninterruptedly from Luther.   

ANSWER  
1. Protestant's derivation from Luther is frivolous, and of no weight; Luther wanting Episcopal Authority, without which all Ordinations are null and frustrate; by the confessions of the chief Protestants themselves: See Saravia, Sutcliffe, Bilson, Andrews, White, Mason, Montague, Hall and others.  
2. It will be said, Luther received Episcopal power immediately from God. Repl. Such a power being extraordinary, is always accompanied with that of Miracles, as appeared in Moses, Exod. 3. and the Apostles, Act. 2.14. Luther never wrought Miracle; neither did he ever pretend to any such gift, the season of Miracles (as some of his Disciples avouch) being than past. And for his wonders alleged in drawing so many after him, maugre the Pope, Emperor, and other Potentates, it shows only a strange itching in men after Novelties, & proneness to Libertinage. Arius in a shorter space lead away far more, and greater ones, (that to use Saint Hieroms words, count. Lucifer.) the world did groan again, to see itself on a sudden become Arian. But this could be no Miracle; for Miracles are done for the asserting of truths, & it was most untrue, that Christ was not God, that he was not equal to his eternal father, as Arius contended.  
3. It will be said, it was Miraculous in the Apostles, to convert thousands to the faith of Christ, in a time of greatest opposition and resistance. Repl. In them it was, it being a work of too high a nature for the undertaking of poor illiterate men, to persuade a Religion so contrary to flesh and blood, as mortification of Wills, Fasting, Chastity, etc. Luther was a man of learning and parts, who had only to instil a doctrine acceptable and pleasing to the depravedness of nature; to perform which needed not abilities other than natural.   

3  
A third shape is, Protestants received their Mission from Catholic Bishops in Queen Elizabeth's days and since.   

ANSWER.  
1. If some did, which is to be proved, Nay the contrary seems demonstrated by Doctor Champney, it is evident the greater part did not; and what a Church must that company make, of which most are judged fit to preach the word of God, and administer the Sacraments without authority? But admit the calling of Protestant Bishops and Pastors were right in all of them, it would not follow that the Protestant Church is true, so long as she advanceth Protestanisme, contrary to the meaning of the Catholic Bishops, who never empowered any, but in relation to the setting up, and upholding of Catholic Religion.  
2. Furthermore, Communion with the true Church being as necessary a requisite to the making up of a true Church, as union of parts to the completing of a natural body; what colour for truth in the Protestant Church, that is at variance with the Catholic, of whom she glorieth to have her power, and which she confesseth to be a true Church: whereto add, that Protestants derivation from Catholics, is not proof for a personal succession of Bishops, and Pastors agreeing in all points with Protestants, which ought to be the scope and aim of that derivation: it being not required of Protestants to deduce a succession from Christ and his Apostles of men merely sent, but withal professing the doctrine maintained in the Church of England. For although doctrine be no mark of the true Church (as shall be shown hereafter) nevertheless it is her inseparable Mate; insomuch that where true Doctrine is wanting, there the true Church cannot be; Christ having entrusted her with his truth, and ordained her keeper and preserver thereof.  
3. It will be said, such a succession may be shown, but mingled pale-male with Catholics, as corn with chaff, good fish with bad, conformably to Scripture; comparing the Church to a barn-floor, where there is corn and chaff together, Math. 3. to a Net replenished with all sorts of fish, Math. 13. Repl. This mixture must have been either of Protestant and Catholic doctrine in the same company of men, making profession of both, or in several companies; one professing one, another the other: It could not be the former, because that would be a clear argument that the Church hath erred; contrary to what was proved in the fift Chapter. Besides the name of Protestant to this company would be very improper, holding a Doctrine inconsistent with the Protestant. Surely, whosoever over and above the Protestant Doctrine, should profess the Arian, or Nestorian, would deem himself jeered and laughed at, to hear himself styled by the name of Protestant: Doctrine being in nature much like unto number, the least addition or diminution altering its kind, and grounding a new denomination. Nor the latter, in as much as there is no agreement betwixt the Temple of God and Idols, no concord with Christ and Belial. 2. Cor. 6. The Ark of God and Dagon may not stand together, 1. Kings. 5. It were a strange example, if the Church, unparaleld for love to her spouse, that professeth so much to truth, and strictly forbiddeth ill company (as dangerous to her Children) should receive into her company Liars and Innovatours. This would leave a stain upon her reputation, make her sincerity be suspected, her Doctrine contemned and despised. But she who is, all fair. Cant. 6. Without spot or wrinkle. Epes. 5. is free from any such guilt; Sectaries being as hideous and hateful in her sight, as their suggestions are full of poison and destructive to souls.  
4. It will be said, Protestant Bishops and Pastors, were not so near mingled with Catholics, as either to believe or profess their Doctrine; they only concealed and covered their own, for fear of the formidable rigour of Catholics. Repl. such Bishops and Pastors could neither be true, nor make a saving Church. Not true, because the Mission of true Bishops and Pastors being founded upon persecution and suffering (Lo, I send you as sheep among Wolves. Math. 10. Luke. 11.) it is proper for them to fear no colours: Cruelty in her gastliest hue is not able to fright or daunt them from preaching the word of God, and administering the Sacraments. The Apostles gave testimony to this truth, when commanded by higher powers to forbear mentioning Christ or his actions, they bravely and with stoutness reported that they could not choose, but declare, What they had seen and heard; yea, even outraged and ill entreated for this behalf, they went away glad and rejoicing, to be thought worthy to suffer for the name of Jesus. Acts. 5. All the glorious Martyrs and Confessors confirm the same, by their profession of faith amidst the loathsome stenches of close Prisons; and horrible torments of bloody persecutors.  
5. Nor make up a saving Church; by reason profession of Faith is necessary to salvation, Rom. 10. In heart it is believed to justice, by mouth profession is made unto Salvation. Mat. 10. He that denies me to men: I will deny him before my father etc. The Comparisons are meant of private men for matter of manners, & not of any mixture of true and false Doctrine, Orthodoxal & Heretical Bishops & Pastors together.   

6.  
A fourth shape is, in all ages since Christ and his Apostles there have been Protestant Bishops and Pastors, but through the negligence of men, and hard fate of times, their names have miscarried and perished. And as it is no argument, many famous Romans and Grecians are not named, therefore never were any such men; so it is no less falls a sequel, Protestant Bishops and Pastors are not mentioned all the way from Christ and the Apostles, therefore they were sometimes wanting.   

ANSWER.  
1. It is not the same of private men, and of Bishops and Pastors: These have Christ's Warrant and assurance for a Continuance of visibility, so have not those, Math. 28. Bishops and Pastors are, as Aqueduces and Limbecks, through which the vivifying waters of Christ's holy Doctrine are derived into our ears, and distilled into our souls, so are not private men: should they be at any time clouded, and in obscurity Christ would be worse than his word, his Doctrine fall short, and not come home to us.  
2. It will be said, visibility is a badge private men wear as well as Bishops and Doctors; therefore it cannot be inferred more of the one than of the other. Repl. Visibility is not peculiar to Bishop and Pastors, but necessity of visibility is; private men in this way of visibility, being only contingently visible: So that though this inference be not right, they are visible men, therefore they are Bishops and Rastours; no more than that there are white fowl, therefore they are swans, whiteness belonging as well to Geese, Ducks Pigeons etc. Yet there are Bishops and Pastors, therefore they are visible, holds good; as there are swans, therefore they are white fowl; in as much as visibility agreeth necessarily to Bishops and Pastors, as whiteness doth to swans.  
3. It will be said, Divers Bishops and Pastors have been, whose names are not extant; therefore Bishops and Pastors have no stricter relation to visibility than private men; Repl. Bishops and Pastors are necessarily visible, either indeterminately, or determinately: indeterminately all; for some are necessary to make a visible Church; determinately so many, without which there could not be a sufficient number to make a true visible Church: Even as Ships in respect of passing the Sea, all are necessary either indeterminately or determinately; indeterminately all, some being necessary to pass with, determinately so many, without which the Sea is not to be passed. Wherefore as the Antecedent is true, the Sequel is false; Bishops and Pastors having either indeterminately or determinately a necessary Reference to this sort of visibility; private men only an accidental.  
4 It will be said, Bishops and Pastors are necessarily visible, whilst they live; dead, that necessity ceaseth; Repl. Such a visibility would be to no purpose, it not providing the Church of means to defend and make good her right in case of opposition; for the question of lawfulness in Bishops and Pastors, and of their truth in point of Doctrine, soaring as high as Christ, commonly be satisfied by a showing of equal rise; which supposeth a visibility reaching from Christ to the end of the World as power to the Act. The question of the Churches Right is to be decided, not unlike that of two great men, laying claim to a Principality, by virtue of some pretended descent from a certain Prince, or to that of 〈◊〉 River, whether it hath its of●●ring from such a Hill or Mountain: For as to Evidence, this the surest way will be to derive their Pedigree, and to trace the River up to the Head; so to clear that, no means more effectual, than to take a view of the ages gliding betwixt Christ and us. If Bishops and Pastors be found succeeding each other without intermission, it is Evident they are true and Catholic; if otherwise, they may not escape the brand of usurpation and intrusion.  
5. The Truth of Doctrine is discernible much after the same manner, If it be found to have no way varied, but to have kept its own from Christ and the Apostles, doubtless it is Orthodox, if not, most certainly it is new and false. In short, by the good help of this visibility, the Bishops and Pastors of God's Church, together with his Doctrine, shine so bright throughout all ages since Christ, that who will open their eyes to see, and their mouths to ask, may with ease find whom to obey, and what to believe; for want of this visibility, Sectaries, boast they never so much of Antiquity, prove but of late creation, and their Doctrines fond devises of unsettled and wavering minds.   

5.  
The last shape is, That Church is true and Catholic, which professeth the Apostles Doctrine, clearly delivered in Scripture; but the Protestants Church doth this, therefore, etc.   

ANSWER.  
1. TRue Doctrine is no mark of a true Church, it being to be seen among Schismatics, who for want of Communion are not able to make a true Church; Besides Doctrine is as divers, as there are divers seeming Churches, and so not affording any determinate motion draws in opposition of a mark of truth; to which add that Doctrine supposeth Bishops and Pastors, as the means whereby it is conveyed unto us; For Doctrine comes not in the air, or by infusion, but by preaching and teaching of men, not only sent inwardly by inspiration, but likewise outwardly by ordination or imposition of hands, of such as have power, as the Priests in the old Law, the Apostles and their successors in the new were Exod. 3. Levit. 8. Math. 28. therefore it importeth as much to name Bishops and Pastors before way be given to the mentioning of Doctrine as it is necessary passing from one extreme to another; to touch first the middle. It is no less untrue that Protestants maintain the Apostles Doctrine delivered in Scripture, inasmuch as they cleave to a sense which the words neither do, nor can bear without wresting & forcing, as Dr. Smith (late Bishop of Chalcedon) hath clearly shown in his Collation; to which I must remit you for avoiding of tedious quotations, as opposite to my professed brevity.  
To be of the Apostle, belief, requires a full and entire admission of what they believed; For if belief of some points only were enough to make two of one belief; Catholics and Protestants, Turks and Jews might crack of unity in Religion, because though they differ in some points, yet in other some they consent and agree. Now Heaven being a reward only intended and promised where there is a full performance of Duty; belief of part of the Apostle Belief is as ineffectual to Salvation as perseverance for a time; which moved St Athan to say that he that did not hold the Catholic Faith entirely should for ever perish: And it is agreeable to reason, in regard punishment is the reward of contempt offered to God's Majesty, which may be done as by transgressing any one Commandment, so by disbelieving any one point; God's Majesty shining no less resplendently in his veracity than in is Will.  
It will be said Protestants agree with the Apostles in sundamentalls, which is sufficient to be of the Apostles belief, and to Salvation; Repl. There are two sorts of Fundamentals answerable to the twofold precept of belief, affirmative; He that believes shall be saved; and negative, He that doth not believe shall be condemned, Mar. 16. The first sort is points to be believed, explicitly or in particular. as the Trinity, the Incarnation, etc. The second sort is points to be believed, at leastwise, implicitly or in general, as all points whatsoever relating to belief, both are Fundamentals, because both are necessary to Salvation, and both are necessary to Salvation, because both are equally grounded upon Revelation, whence ariseth the necessity and obligation of belief; Now admit it should be granted that Protestants agree with the Apostles in the first sort of Fundamentals, that is in points necessary to be believed explicitly, according to the affirmative precept of belief (which may well be a question, they not believing them upon account of the Church, but for fancy or some other humane respect) yet disagreeing in the second sort, that is, in points necessary to be believed, at leastwise implicitly, according to the negative precept of belief: How is it true that they do not disagree from the Apostles in fundamentals? It will be said those points, Protestants disagree in, were not revealed to the Apostles, Repl. It is manifest they were, there being the same light for the revelation of them, as there is for the revelation of the other; to wit, the Church's Tradition, which giving a like exidence of both, ought not to be deemed less sufficient for the latter than the former. It will be said before Scripture had being, the power and right of declaring Revelation belonged to the Church, but since they were transferred and given to Scripture, so as now God's Revelation is to be known thence without recourse to the Church, Repl. The power and right of declaring God's Revelation were bestowed upon the Church, not for the Apostles time only, but for all the time after, for the Commission was not, each same, but all Nations, Mat. 6. which is not to be accomplished till the end of the World, when the Jews shall be gathered from their dispersion, and consequently imparts the fullness of him, that is to say, so long as this World lasteth, or there is time in being: It will be said, to what purpose then did the Evangelists set pen to paper? Repl. For more comfort to give Testimony of the Church and her sincerity in teaching, and not for every one to be his own carver and interpreter. St Paul is positive, let men esteem of us, etc. as the dispensers of God's mysteries. 1. Cor. 4. It was ever held an effect of great improvidence, and an occasion of much confusion for the people in any state or Commonwealth, to have the freedom and liberty of construing the Law; Therefore wise Lawmakers, to show their care and foresight for the good and weal public, as they caused then Laws to be written, so did they appoint certain select persons of great ability and in egritie, to administer and dispense the same.  
This being true, what an undervalueing must it be of God's wisdom and providence, to think that in a Commonwealth of his own immediate establishing, as the Church is, he hath left to all indifferently, a liberty to make what sense they please of his Law, on which, as on a shelf or Rock, her peace and safety would be in perpetual danger of Wrack; The Jars and Garboils of Sectaries having scarce had any other source than the privilege every of them took of reading and interpreting Scripture.  
The Reason is clear, because all men are not apt to understand alike; for being for the most part of different tempers and composures, they have various fancies, which of necessity will beget a diversity of understanding: Let twenty read and reason upon Scripture, and not relate to some former exposition, and I dare be bold to say, that no two of them shall agree; Experience is my warrant in Luther, Zuing lives, Calvin, who for all their reading and reasoning, made no less than three contrary and repugnant senses of those plain words; This is my Body, This is my Blood.  
10. It will be said, those selected persons, entrusted with the administering and dispensing of the Laws, utter by mouth what they understand, and they understand no more than what their private reading and reasoning are able to inform them, so that even this way man would be to seek; Repl. Judges have not only their reading and reasoning to inform and direct them, but likewise the practice of former Courts from the very promulgation of the Law; at which time the sense and meaning of the same was declared by the Lawmakers themselves. The Church, besides the letter of Scripture (which she reads assiduously, with watching fasting, and prayer, for a right and happy understanding thereof) and her own reasoning, hath the help of a better and surer tradition, and the assistance of the Holy Ghost. Now I leave it to the impartial Reader to judge, whether is more like to inform right and sure of Gods revealed tru●h, ●he that hath-onely his own private reading and reasoning to help him, or she, that over and above all these, is favoured both by infallible Tradition, and the Holy Ghost: And again, whether in a matter concerns Salvation, it be not an act of imprudence and folly, to believe him rather than her.    

CHAP. 16. Of the Roman Church.  
BY the word Roman are not only comprised the Inhabitants of that particular Territory of Rome, but likewise all Christians in the world, that acknowledge the Bishops of Rome for their chief Pastor, appointed by Christ to govern his flock. My task in this Chapter is to prove, that this company, together with the said Bishop, compose and make up the true Catholic Church.  

1  
1. My first proof is, that company of Christians compose, and make up the true Catholic Church, to which the definition of the true Catholic Church doth agree; But the definition of the true Catholic Church doth agree to the above mentioned company, therefore they compose and make up the true Catholic Church. The first Proposition is evident, every thing being really one and the same with its definition; as Man with rational, Beast with irrational. The second Proposition I show. The definition of the true Catholic Church is, a society of men linked together in the profession of one Faith, in the use of the same Sacraments, and under the government of Bishops, and Pastors lawfully sent, that are able to show their personal and doctrinal succession from Christ and his Apostles, without the least interruption. A society of men. And he gave some Apostles, and some Prophets, and other some Evangelists, others Pastors and Doctors, to the consmmation of the saints, unto the work of Ministry, unto the edifying of the body of Christ, linked together, Eph. 4. One body, one spirit, one faith, one Baptism, ibid. Lawfully sent. No man taketh the honour to himself, but he that is called, as Aaron of God. Heb. 5. How shall they preach unless they be sent. Rom. 10. That are able to show etc. The Mountain of the house of our Lord shall be prepared in the top of Mountains, and all nations, shall flow unto it. Jsa. 2. He hath placed his Tabernacle in the sun. Psal. 118. Their Personal and doctrinal succession. He gave some Doctors and Pastors, etc. Until we all meet in the unity of faith. Ephes. 4. without the least interruption. Behold I am with you always unto the end of the world. Ma. 6.28.  
2. Let us look upon this definition in its several parts and view, if any be discrepant from the a forenamed company. The first is, a society of men, this agreeth to the said company, for in that company is to be seen. Jerusalem descended from above, Apoc. 4. A goodly Hierarchy or Heavenly order, and subordination of Subdeacon to Deacon; of Deacon to Priest; of Priest to Bishop; of Bishop to chief Bishop or Pope, and of the Laity to all: And which is yet more admirable, these degrees are so masterlike set, that they do not hinder and trouble, but as great & less strings musically tuned, make and preserve the Melodious Harmony of Peace and Concord. The second part is linked together. This agreeth to the said Company; for in that company there is no diversity of belief; but one (as Monarch) swayeth, in Europe, Asia, Africa, and America, where one and the same belief is embraced for one and the same motive, God's Revelation proposed by the Church. The third part is, lawfully sent. This agreeth to the said Company; for in that company, No man clarifieth himself, but one receiveth power from another; the Subdeacon, Deacon, & Priest from the Bishop, the Bishop from the chief Bishop or Pope. The fourth part is Able to show etc. This agreeth to the said Company: for in that company an exact succession of power and doctrine is faithfully and with clearness deduced; Writers of several ages and Nations having put forth and published to the view of the world authentic schemes & Catalogues of Popes, 
Coccius, Gualterius.  Bishops & Pastors succeeding each other from Christ and the Apostles, and from time to time laid open their Doctrine. The fifth part is, without the least interruption. And this agreeth with the said Company; for in that Company a Continual pure stream of power and Doctrine is demonstrated by the said writers, to have been ever sweetly gliding from its head, Christ, and in its proper Channel, Bishops and Pastors; and not any moment of time can be pointed at, in which its course was stopped from beating down infidelity, and embalming true Believers with the fragrant odours of virtue and Religion.   

2.  
1. The second Proof is, that Company composeth and maketh up the true Catholic Church, which doth acknowledge and embrace a power generally claimed, and Doctrine generally professed, by the Apostles and Christians ever since. But the said Company acknowledgeth and embraceth a power generally claimed and a Doctrine generally professed by the Apostles and Christians ever since; Therefore that composeth and maketh up the true Catholic Church. The first Proposition is undeniable, in as much as Apostolical power and Doctrine, (where communion is not wanting) are sure Evidences of the true Catholic Church.  
The second Proposition I shall sufficiently clear, by instancing the beginning and after-rising of those Tenets which Sectaries hold against Catholics, by she wing how the learned of Catholics (who were as the mouth & pen of the rest) opposed the said Tenets, as new and never heard of before: lastly by producing Counsels, witnessing and confirming, the Orthodoxness of this mouth and pen, and branding the contrary for heresies; Now forasmuch as it is easier, to evidence our Father's acts, than our Grandfathers or great Grandfathers &c, I resolve to take this way, making my first instance in the last, & so upwards to the Apostles. When Calvin. 1534. changed the Hierarchy of the Church into Presbytery, framed a spiritual presence of Christ's body in the Eucharists, established a perpetuity in the Possession of Grace, destroyed all possibility of keeping the Commandments, Christians generally professed as the said Company doth, that their Commission was to inculcate that the Government of the Church was instituted by Christ hierarchical, and not to be altered, that Christ's presence in the Eucharist was corporal, that grace once had might be lost by sin, that keeping of the Commandments was the way to Salvation, & therefore as possible as salvation its self. Staphilus, Lindanus, Hosius, Claudius, de Xaintes. Morus, conc: Trident. when Zuinglius. 1525. set up a sign and figure in the place of Christ's body, Christians generally professed, as the said Company doth that their Commission was to inculcate that the Body of Christ was truly and really in the Eucharist, Lindanus. Fleidan. Luth. conc. Trid. When Luther. 1517 reviled the Pope calling him Antichrist, impugned the Authority of General Counsels, Grace from the Sacraments, Mass, taught impanature, ubiquity of Christ's Body. Christians generally professed, as the said Company doth, that their Commission was to inculcate that the Pope was Christ's Vicar appointed to Rule his flock, That General Counsels in their Canonical decrees were to be obeyed, That the Sacraments did confer grace to all that received them worthily, that Mass was an holy sacrifice instituted by Christ, for a Commemoration of his Death and Passion, for exhibition of sovereign honour to his Eternal father, for propitiation to the living and dead. That ubiquity was proper to the Godhead, Echius, Cochlaeus, Alphonsus Acastro, Fisherus, the universality of Collen, Loven, Paris, Henry the 8th. Conc. Trident. When Valdesius 1170 inveighed against Indulgences and Purgatory, Christians generally professed, as the said Company doth, That their Commission was to inculcate that the Catholic Church had power to forgive, not only the fault or guilt of sin, but likewise the pain and punishment due for the same: That out of this world there was a place of satisfaction for such as departed in grace. Antoninus, Claudius, Cossiodus, Conc. Florent. Trident. When Photius, with other greeks' 1049 opposed the Pope's supremacy, Christians generally professed as the said Company doth, That their Commission was to inculcate, That the Pope was the supreme Bishop and head of the Church. Rabanus, Haym, Antoninus, Conc. Florent. Conc. Constant. 8 When Berengarius 104. grew to that impudence as to out Christ quite the Eucharist, Christians generally professed as the said Company doth, That their Commission was to inculcate, That Christ's Body was truly and realy there, Lanfranc, Guitmundus: Blondus, Conc. Lugdunense; When Albanenses 796. questioned extreme unction, Christiás generally professed as the said Company doth, That their Commission was to inculcate, that extreme unction was one of the seven Sacraments instituted by Christ. Bede, Conc. Worm. When Jacobus, 584 took away Confession, Christians generally professed as the said Company doth; That their Commission was to inculcate, that Confession of sins to a Priest rightly impowered was available and necessary, Saint Gregory, Cassiodorus, Conc. Trident. When Sonaras 495 despised Images, Christians generally professed as the said Company doth, that their Commission was to inculcate, that as to other things relating to God, and his saints, so also to Images a certain degree of respect and reverence was due. Saint Hier. Theodor, Conc. 2. Nic. When Vigilantius. 424. cried down holy Relics and prayer to Saints, Christians generally professed as the said Company doth, that their Commission was to inculcate, that respect to holy things and prayer to Saints was both laudable and beneficial. Saint Epiphan. Saint Aug. Saint Hier. Saint Greg. Niss. Conc. Constant. Conc. Laodi. when Pelagius. 405 denied original sin, and the necessity of Baptism, Christians generally professed as the said Company doth, That their Commission was to inculcate, that since the fall of Adam all were conceived in original sin, and that to remove it Baptism was requisite. Saint August. Saint Gregory Naz. Nisse. Saint Basil, Theodoret, Saint Ambr. Saint Hier. Saint John, Conc. Milev. When Jovinian. 395 made sins all alike grievous, had the same esteem of Marriage and virginity, Christians generally professed as the said Company doth, that their Commission was to inculcate, That sins according to their more or less repugnancy to reason, were greater some than other, that how be it Marriage was good and honourable, yet that virginity was better, and to be preferred. Saint Hier. Saint August. Conc. Tolens. When Arius. 364 deprived the Dead of the live prayers. Christians generally professed as the said Company doth, That their Commission was to inculcate, that to pray for the dead was an act of Piety and mercy. Saint August. Saint Ambr. Saint Hier. Saint Chrys. Saint Epiphan. Conc. Constant. 3, Conc. Nic. 2. When Eunomius. 358. attributed to Faith strength and virtue to keep off the harm of sin from the faithful; Christians generally professed as the said Company doth, That their Commission was to inculcate; That Christians in sin were (notwithstanding their faith) in state of Damnation. Saint Basil. Saint Ephrem. Saint Chryso. When Novatus. 250. refused admission to the Penitent after Baptism constituted a Church of mere just, Christians generally professed as the said Company doth, That their Commission was to inculcate that a sinner truly repentant was to be received at any time, and that the Church Militant was not without mixture of bad. Saint Cypr. Saint Ephrem. Saint Hier. Saint August. Conc. Rom. When Gnostici 129 fancied a Justice extrinsecate and imputative, Christians generally professed, as the said Company doth, that their Commission was to inculcate, That justice was inherent to the soul, and that it consisted of a spiritual quality called grace, whose property is to expel sin, to enlighten the mind, to incline and enable the Will to all good. Iren. justin. Conc. Trident. When Simon Magus. 55 destroyed freewill, opened heaven to faith unaccompanied with good works, blasphemed God to be the Author of sin, Christians generally professed as the said Company doth, That their Commission was to inculcate that through Adam's disobedience, freewill was weakened, and ill inclined but not lost; that faith did dispose and help, but without good works that she was too weak to justify a sinful soul, that God did all good things, and for sin, that he did no more than suffer and permit. Saint Peter, Saint Paul, Saint Luke, Saint John, Saint Matthew, Saint James, Saint Judas, Act. Saint Dionys. Saint August. Conc. Trid.  
17. This Proof will gather strength by observing, that the above named, but few days or Months before their opposition, held as the rest of Christians did, in all points with the said Company; and that neither they, nor others in their behalf have left to posterity the least mention of any number of men in being, before their opposition, with whom to join and side, to make good the same. Assuredly, if any such thing had been, so great an advantage would not have been passed over in silence.   

3.  
1 The third and last Proof is, That Company composeth and makethup the Catholic Church, which is acknowledged even by their Adversaries, to be Apostolical; But the above mentioned Company is acknowledge even by their Adversaries, to be Apostolical: therefore that Company composeth and maketh up the Catholic Church. The first Proposition is evident: for as much as Apostolical in a right and  sense, sinignifyeth to believe as the Apostles believed, which is to be Catholic. The second Proposition appears no less clear in several Protestan writers, who expressly account, that the Apostles first planted the Christian faith in England; That the same was retained by Bissiops and Pastors, from the first Plantation to Saint Austin; That in substance it differed not, from that which Saint Austin brought in; That Saint Austin was by Gregory the great, Bishop of Rome, to convert the Saxons in England to the Roman faith; That the Roman Church in Gregory the greats time, was the same it is at this present. See to this purpose. Perkins. Exposi. on the Creed Pag. 266. powel Cons. pap. rer. pag. 103. Stow, How, Speed, Cambden, and all the English Chronicles. Now the Axiom in Philosophy, which assureth, Two Extremes which are one with a third, to be one amongst themselves, will justify this form; Saint Augustine's Church and Doctrine were Apostolical; Saint Augustine's Church and Doctrine were the same with the now Roman: Therefore the Roman Church and Doctrine are Apostolical.    

CHAP: 17. Of certain Objections made against the Roman Church; Answered.  
IT is incdent to vainglorious and haughty men, to spurn at Authority, and to asperse superiors with failings: Pride sets them on, and malice contrives the means as black as their end, which is to shake off obedience, to live at pleasure, and without control. The Enemies of the Roman Church have not shown more Pride in con temning her power, than malice in raising false and slanderous reports against her good name: As therefore in the former Chapter I have done my endeavour to assert her power; so will I in this, to clear her fame, and show her innocence mainly clouded, and shot at by the ensuing Objections.   

Objection. 1.  
1. The first Objection is, The Church of Rome teacheth Christ's Body to be present in many places at once, which implieth contradiction. Answer, The measure of God's power is his will, and his will is above the reach of our capacity: Therefore no wonder if God oftentimes doth that we cannot dive into the understanding of, it sufficeth, we know the thing is done and that we do by his word; which being plain and express for the presence of Christ's Body in the Sacrament, and consequently in many places at once, to doubt thereof, is no less than to question God's veracity. As for implicancy some labour to convince this Mystery of, there is none at all; for though a body cannot be locally in two places at once, by reason of local extension, which confines it to one, yet this extension being removed, as it is possible to the omnipotent power; it is as easy for a Body to be in several places at once, as for the Deity to be in three persons at once, or for the soul to be in the Head, the middle, the feet at once: Neither doth Christ, calling himself a Door, a Vine, etc. Jo. 10.15. any way contradict this truth; because in these propositions, I am a Door, a Vine, two distinct things, and of different kinds are affirmed of each other, which according to the literal and proper signification of the words, cannot be true; in that this is my Body, the same identical thing is affirmed of the same, to wit, the body of Christ, out of the Sacrament, when the words began to be in the Sacrament, when they end, which without trope or figure is as properly true, as this is the sign of the cross, Tabytha come forth, Acts 9 Nor yet those other say, the Flesh profiteth nothing, my words are Spirit, Jo. 6. in as much as they were uttered to satisfy the Caphurnaites, who being a gross carnal people apprehended of Christ's saying, the bread which I will give is my flesh, my flesh is truly food, unless ye eat the flesh of the Son of man, etc. Jo. 6. that he meant to give his body to be gnawn and torn in pieces, as ordinary butchers meat, and that he was not of power to give it any other way; that appears by their murmuring, as conceiving horror at the eating of humane flesh, this by question they made how can he? In satisfaction to the former apprehension, Christ said, the flesh profiteth nothing, that is, whatsoever flesh given or received as ordinary flesh, availeth not the soul; in satisfaction to the latter Christ said, my words are spirit, that is, are able to effect what they signify or express, that this is the meaning of both Christ's answers, I show, because the flesh profiteth nothing, literally taken is a false proposition, Christ's, flesh being no less profitable for man's redemption, than ordinary flesh for his corporal nourishment, and my words are Spirit, understood otherwise would not have been to the Capharnaites question, which, as I, said before, was of his power. Now this meaning is to fare from overthrowing the mystery of the realpresence, that it clearly confirms and establisheth the same, for although the manner of Christ giving his body be Spiritual, yet is it not inconsistent with the reality of his presence, he was really present to the water of Bethsaida Ma●k. 6. Notwithstanding the manner of his walking was altogether miraculous and Spiritual. Saint Paul. 1. Cor. 11. knew this consistentcie, when after instruction of a spiritual and worthy receiving, he scrupuled not to pronounce condemnation upon the unworthy receiver, not of bread and wine, but the very body of our Lord. Had Saint Paul meant of figurative or spiritual presence, he would have said for not discerning the figure of the body of our Lord, and not the body of our Lord. Besides figurative, or spiritual presence are ordinary effects, and within the compass of man's power, therefore required not any such extraordinary munificency, as Christ used of his.  
3. If it be true as Philosophy teacheth, that a consequence from being, to may be, is valid and good, Experience demonstrates, that God hath power to make Christ's Body really present in several places at once; for as much as the self same time, he was sopresent with his father in heaven, he appeared and discoursed with Saint Paul on Earth saying, Saul, Saul, why dost thou persecute me? Acts. 9 For when Saint Paul replied, who art thou Lord? He answered, I am Jesus whom thou dost persecute. Even in nature there is a Resemblance and light of this Mystery: one and the same water is in the Fountain, River and Lake at once, one and the same voice in Thousands of Ears at once; one and the same face in sundry looking glasses at once; should we believe only that which we understand, there would not be any belief in us of Mysteries of faith; they being all above the reach of humane Capacity.  
4. It will be opposed, Although God by his omnipotent Power, can make the Body of Christ present, in many places at once, yet his pleasure is not to do it, by reason of the strange irreverences, and absurdities which would ensue thereof, as to be subject to the eating and tearing in pieces of Dogs, Cats, Mice, and to the abuse of wicked men and Miscreants. Reply. He that is of power to render a Body really present in several places at once, without doubt is able to defend, and keep the same from all outrages; as God is pleased to do in this Mystery, by removing local extension, and by consequence possibility, by means whereof, Dogs, Cats, and Mice, can only tear and destroy the accidents of Bread and wine: wicked men and Miscreants offer violence to the same, but not hurt or annoy the Body of Christ; no more than he were of force to wrong the Godhead, that surprised with a raging fit, should strike at the air, with an intention to do him mischief. But admit these pretended inconveniences should follow, I do not conceive there could be inferred any other than a continuation of that ardent love of Christ, which he shown to man, when he estranged himself from his eternal father, to bear with patience and mildness, hunger, cold, whip, spittings, thorns; and last of all the bitter and disgraceful Death of the Cross.   

Objection. 2.  
The second objection is: the Roman Church believes Transubstantiation, 2 doctrine unheard of till the Council of Lateran. Answer the name Transubstantiation was indeed imposed by the Council of Lateran called the Great, as the name Consubstantial by the first Council of Nice, and the name Trinity by the Church, but as the things signified by the names Consubstantial and Trinity were generally believed before the impositions of those names, so the thing signified by the name Transubstantiation was generally believed before this name was thought of, witness Saint Cyrill, Jeruso. Catechesi mystag. 4. saying of Christ he turned water into wine in Cana of Galilee & shall we not believe him that he hath turned wine into his blood? Saint Ambrose says to the same effect, L. 4. de sacram. C. 4. before the words of consecration it is bread, after consecration, of bread is made the flesh of Christ etc. If the words of our Lord Jesus be so powerful to give being to that was not, how much more are they able to turn one thing into another? The very words of consecration, this is my body confirm no less, in as much as being an operative proposition, supposeth not, as a speculative proposition doth, but maketh the thing it signifies, which implieth a real change either of Christ's body into bread, or of bread into Christ's body; for how can bread remaining bread be Christ's body? Or Christ's body continuing the same be bread? Surely no more than water, while it is water, can be wine, or a stone, so long as it is a stone, can be a tree. Now that the change is not of Christ's body into bread is evident, because than Christ should have said this is bread, but saying this is my body, demonstrates clearly that the change is of bread into Christ's body, which is fitly named Transubstantiation, as declaring the nature of the mystery believed. It will be opposed that Transubstantiation is, against experience, which shows that consecrated bread and wine nourish. Repl. if any such trial hath been made, undoubtedly the nourishment was supernatural, God supplying 〈◊〉 his extraordinary power the war of the several substances of brea● and wine to the end to save faith which according to Saint Pa●● Hebr. 11. is of things not appearing. It will be opposed that after consecration still remain the accidents of bread and wine, who●● essence consists in inhering in substance. Repl. As it is true tha● after consecration the accidents o● bread and wine continue th● same, so its false that their essence consists in inherence; for the definition of accident is apt to inhere, which may be without inherence by means of God's Omnipotency, whereto their is a necessity to have recourse in all matters of faith, nature being in those matters at a loss and useless, as Saint Hilar. Lib. 8 de Trinitate well observeth; his words are, In God's matters we are not to speak after the ordinary manner of men.   

Objection. 3.  
1. The third objection is; Th● Roman Church committeth Ido●latry in her adoration at Mas● bowing to the name of jesus Altars, Images, and Relics Answer. By the Commandment Thou shalt not make to thyself any graven thing, nor adore it, Exod 20. is neither forbidden the art of Engraving, Carving, Printing, Painting, Casting, Sowing, embroidering; nor yet all manner of Religious honour to be given to Creatures: For in the old Testament (where this Commandment is enjoined) the use of those several acts was held lawful, and Religious honour exhibited to the fiery Bush by Moses, Exod. 25. to the Oracle by the High Priests, 3. Kings. 27. and to the Ark by David, Exod. 3. Levit. 26. Psal. 131. And God himself justified them therein, by striking Vzziah with Leprosy, and Oza. with death, for not forbearing to meddle, with holy and sacred things without authority. 2. Paral. 26. Kings. 6 so that all this Commandment forbids, is to make graven things, to the end to honour them with divine honour, that is, to make Gods of them, as the Pagans did.  
2. Now to vindicate the Roman Church from all Idolatry in her worship, it is to be noted, That all things are not of equal worth, but that some things surpassing other some in perfection and excellency, are more worthy than other; whence it is, that God is superior to all things, Angels to men, and men some to others. And hereupon is grounded honour and the degrees thereof, according to the variety of perfections and excellencies found in things: for where perfection and excellency are discovered to be, there the very light of nature teacheth honour to be due more or less, as the degrees of excellency and perfection are observed to be higher or lower. Now honour (as proper to man) is an outward respect given to a thing, with an inward act of acknowledgement of some perfection and excellency in the same. So as to the completing of honour (as to us) two actions are required; an exterior of the body, and an interior of the mind; when either is wanting, honour becomes lame and manke. A timorous man apprehending danger in exhibiting outward respect where it is due, maketh only an inward acknowledgement, this comes short of honour. A man distracted or mad, and so uncapable of the inward acknowledgement, by reason of his distempered senses and faculties, giveth an outward respect; this is as far from honour as the other.  
3. Both actions (viz.) both the inward and outward may be expressed to God, and creatures; as it is lawful to bow or kneel to God, so to creatures, as we may see, Jos. 5. Gen. 23.33. Exod. 3.1. Kings. 2.1. Paral. 29. Jud. 10.13. Ester. 8. Num. 2. Now to discern, when these actions come within compass of divine religious, and Civil honour, depends wholly on a right, and well differencing of the perfections and excellencies of the things honoured. To bow or kneel to a thing with an inward acknowledgement, that its perfections and excellencies are absolute, unparticipated, and infinitely exceeding all other, is divine honour; to bow or to kneel to a thing with an inward acknowledgement, that its perfections and excellencies are only participated, and relative to God, Christ, or some glorious soul, is religious honour; to bow or kneel to a thing with an inward acknowledgement, that its perfections, and excellencies relate to some worldly dignity or pre-eminence, is Civil honour. Divine honour is proper to God, and unattributable to any creature under Idolatry; Neither doth the Church of Rome afford this honour but to God alone; her adoration at Mass being not meant, nor directed to the accidents of Bread and Wine, nor to the figures of Host and Chalice next to sight (for in these she doth not acknowledge to be the perfections and Excellencies belonging to God) but to the person of Christ hid and covered under the said accidents and figures. She alloweth indeed of religious honour to the name of jesus, to Altars, Pictures, Relics, relating to God, Christ, and his Saints; as she doth of Civil, to things in relation to temporal dignities and preeminencies: But to find fault with this, were to blame justice, for giving to every thing its due, in acknowledging the truth; it being most true and undoubted, that the name of Jesus, Altars, Pictures and Reqliques, bear relation to God, Christ, and his Saints, as persons in dignities, and preeminencies to the same.  
4. To urge against the lawfulness of adoration at Mass, from the interposition of Creatures, would prove too much, viz. That Christ, were not adorable in Churches, in the fields, nay at all, by reason of a necessity of interposition of walls, the Heavens, or Christ's Body betwixt the Adorers, and his sacred person.  
5. It will be opposed, Christ is not capable of adoration in the Sacrament, he not appearing there like himself with glory and Majesty. Repl. Christ is adorable where, and howsoever he is pleased to be; else the three Kings, Saint Mary Magdalen, and the Apostles were reprovable for doing him homage, not in a sumptuous Palace, and enthroned under a rich cloth of State, but in a poor stable, a dusty manger, having for Canopy, a rack of hay, not gloriously attired, and accompanied with Nobles, but in swaddling  betwixt an Ox, and an Ass, not like a Prince, but a Mechanic, a Gardener, a Carpenter. The poorness and meanness of the manner Christ appears in, not only doth not deprive him of the duty of adoration, but renders him much more adorable; for exaltation is humilities reward, and so it is but meet, they go hand in hand, and take increase together, that the height of that, may answer the depth of this. For which respect Saint Paul sticked not to bid honour to be given to the very name of Jesus, Phil. 2.   

Objection. 4.  
1. The fourth objection is. The Roman Church challengeth power to forgive sins which belongeth only to God. Ans. All Power is naturally & originally in God, as Lord Paramount of all Creatures; but not incommunicable: for as he hath bestowed the Power of governing kingdoms and Commonwealths on Kings and Magistrates. Prov. 8.15. Rom. 13.1. so the Power of remitting of sins on the Apostles and their successors: yet men, having these powers by way of gift and participation, may not be said to govern, or to forgive sins, but as God's substitutes and Delegates, suitably to the Condition of their inferiority and subjection.   

Objection. 5.  
1. The fift objection is. The Roman Church derogateth from Christ's Mediatorship, making it common to Saints and Angels. Answer. Things that are like have sometimes the same denomination; so kings and Judges are called Gods, for some resemblance betwixt God's power and theirs. Psal. 81.1, 6. The Roman Church then observing in the intercession of Saints and Angels, a certain likeness to the Mediation of Christ, they being both expressions of Charitable and good desires for others, may not unfitly call them alike by the name of Mediation. But she is so fare hereby from intending the least prejudice to Christ's Mediation, either in confounding or equalling the same with that of Saints and Angels, that she puts as wide a difference betwixt them, as can be betwixt two things of different appellations; acknowledging in Christ's Mediation a worth or right, whereto the thing desired is of Justice due; in the mediations of Saints and Angels, only a virtue of moving God's goodness and mercy to grant their desires; which being not held in jurious to Christ's Mediation to allow of, as good in the prayers of sinners, hated and abominated by God for their Crimes and iniquities, much less ought it to be esteemed a wrong to attribute it to the intercession, and prayers of Saints and Angels, whose purity and sanctity, render them gracious and pleasing in the sight of God.  
2. It will be opposed, in the vast distance as is betwxt heaven and earth, Saints and Angels cannot hear. Repl. blessed Souls in their state of separation have, as Angels, (Luke. 15.) an hearing, quite other from that of souls immersed and plunged in flesh and blood: these hear by means of corporal organs, which limited within a certain distance, cannot receive impression out of the same; Those; hear with their understandings, which are by so much the more open, and quick of apprehension, by how much the less their dependence is on matter. The Saints then being freed of Corporal Clogs, may hear at any distance.  
3. It will be opposed, Be it, Saints can hear at what distance soever; yet this is not possible, unless objects be proposed: and what capacity in prayers sent sofar off, as to reach to Heaven? Repl. Catholics boast not of any such virtue in their prayers; but they believe (as is confessed by all) that God is every where, in Heaven, on Earth, and all the way betwixt both: and that he is the chief and principal cause of all effects, and so of man's prayers. Now it being proper for every cause to relate to its effects, and so to represent the same, as looking glasses do faces, and other opposed objects; the Saints (whose happiness consists in a clear vision of God) must needs see and behold (amongst other effects of his goodness and mercy) the Petitions of those, who become humble suitors to them.  
4. It will be opposed, If Saints and Angels hear not men's prayers before God proposeth them, he knoweth them beforehand; whence may be inferred, that their intercession is needless. Answer. God's foresight of men's prayers, makes not the intercession of Saints and Angels any way unprofitable or fruitless; inasmuch as the effect intended thereby is not to better God's understanding, but to obtain from his blessed will, mercy and compassion: For which the intercession of Saints and Angels is powerful; as well because it is an act of fervent Charity (the practice whereof is most pleasing and acceptable to God) as also, because Saints and Angels are Gods friends and favourites. Princes have often notice of subject's imprisonments and condemnations, yet seldom give reprieves or enlargements, but at the entreaty of some friend or favourite. Men are warranted, yea wished to pray for one another 1. Tim. 2. notwithstanding God hath the foresight of their wants and necessities, David's adultery and guilt of blood were in the sight of God unpardoned, till after a low humiliation, and an hearty acknowledgement of his fault. 1. King. 12.   

Objection. 6.  
1. The sixth Objection is, the Roman Church entertaineth division, and Contrariety in Religion; the Dominicans maintaining a Physical predetermination; The Jesuits a moral; Those, that the Virgin Mary was conceived in original sin; these, that she was prevented by Grace, conceived in the same. And if this be not enough to infer contrariety in Religion, several Counsels have contradicted each other. Answer. Not every difference but a difference in points of faith, makes division and contrariety in Religion: the Dominicans and Jesuits only quarrel about opinions; it being no matter of beleif, that God's predetermination is Physical or Moral, or that the blessed Virgin was conceived in original sin, or in grace. These are mere School niceties, and not at all destructive to that unity, which Catholics so much Reverence in Religion. It is as untrue, that general and approved Counsels have contradicted one another in matters of Faith, or Occumenicall decrees: They have indeed talked and discoursed contrary, yea, latter Counsels have altered and changed Laws and constitutions of government made and established by former. But this only proves that Counsels admit a liberty, and freedom to debate matters of Religion, and that what was once good and convenient, may prove afterwards (Circumstances varying) bad and inconvenient, which no ways prejudices belief. And this is it, and all St Austïn hints, where he says, the precedent general Counsels are mended by the following. lib. 2. Cont. Donatist. Cap. 9   

Objection. 7.  
1. The seventh objection is, the Roman Church is injurious to Christ's merits, approving of humane merits. Answer. Reason and experience show a diversity of Agents; That as some are necessitated as beasts, other some are fee as men, and therefore capable of merit and demerit, whereby they are differenced from beasts, which are uncapable of either. The Assertion then of humane merits, is no other wrong to Christ, than the affirming of a plain and clear truth can be wrong to him.  
2. It will be opposed, men are capable of merit and demerit in order to temporal; but not to eternal reward. Repl. As God hath enabled men to deserve temporal, so eternal Rewards, as is apparent in Scripture; terming Heaven, a Crown of Justice a Reward, a Goal, 2. Tim. 4. Math. 5.1. Corint. 9 which necessarily suppose merits as their correlatives, bare actions void of desert, being looked on, only as by way of gift. It were indeed no less than Blasphemy, to go about to equal in worth other merits with Christ's; but the Roman Church offereth not any such thing, whilst she beleiveth Christ's merits to be of infinite value, others only of finite; Christ's merits to have their desert, and worth from no other; others to hold dependence for both of them: Rather the Roman Church by asserting other merits, and withal acknowledging their desert and worth to flow from Christ's merits, attributeth more to Christ's merits than they do, who deny other merits. For hereby are yielded to Christ's actions a capacity of meriting themselves, and a communicability of the same to other actions, which are two perfections: and to acknowledge two perfections in a thing is undoubtedly to give more to that thing, than to acknowledge only one.  
3. It will be opposed, All actions besides Christ's, are duties; and duties are inconsistent with merit. Repl. They are so without Covenant and acceptance; so is obedience in a Child, a servant, a subject, due to his father, his master, his Prince: Nevertheless as a father, a master, a Prince making a Compact to gratify some particular act of his Child, his servant, his subject, innables the same, and entitles it to what was promised; even so by the means of God's Covenant (1. Tim. 4. Rom. 2.6. Heb. 6.) that he will reward certain actions of men (though otherwise due) and accept the same as worthy, they become meritorious, and a reward due: upon this account Saint Paul deemed it no presumption to challenge at the hands of God, a Crown of Justice for his good fight, well running and constant keeping of Faith. 2. Tim. 4.   

Objection. 8.  
1. The eighth and last objection is, The Roman Church giveth the Communion under one kind, contrary to Christ's institution. Answer. There is a great deal of difference betwixt Christ's institutions and his commandments; These requiring both belief and observance, those only belief: For although Christ's actions be good examples for us to imitate, yet, as such, they impose not obligation upon imitation. Christ fasted forty days, and as many nights, went into the Desert to be tempted, forbore Marriage, etc. are all bound to do the like? none will say it: The common practice of all religions to the contrary cries no; wherefore the Roman Church believing Christ's institution of the Sacrament to have been under both kinds, giveth to it its full due. for the Communion under one, there being no Commandment forbidding the same; it is rashness in a high degree, and want of charity to condemn her as Sacrilegious for so doing.  
2 These words indeed, do this in Commemoration of me, Drink ye all of this, imply a Commandment; but concerning only priests, to whom as the power of making, so the obligation of taking under both kinds, is peculiar and proper; those other Unless ye eat the flesh of the son of man, and drink his blood, import a Commandment too, and that extending to the Laity; but falling upon the things, that is to say, upon the body and blood of Christ, and not upon the kinds, leaves them indifferent and free. The reason of both is, because by this Commandment, Christ's main drift is (as the words plainly intimate) to enforce a Spiritual food; which being Christ, Body and Blood, and since his Resurrection grown inseparable, may indifferently be taken under one or both kinds: whereas by that (as the words likewise clearly bear) he chiefly aims at a Remembrance of his death and Passion; which including a separation of his Soul from his Body, and his Blood from his flesh cannot be so lively and fully represented under one kind. For Confirmation, look up into the Primitive times, even of the Apostles and Christ. Acts. 2.42, 46. and you will find by their promiscuous Communion, sometimes under one kind, sometimes under another, and sometimes under both, that they never understood of any Commandment of Communicating under both kinds.  
And thus have you laid before you the will of God, to which all that believe a God, acknowledge a conformity to be due. Now although I am satisfied by what hath been said, that only Roman Catholics have this Conformity, yet I may not assure myself that others will be so; knowing full well, that the deepest reasoning is but beating the air without God's grace, therefore it concerns all to crave it. The way to obtain it is to love one another, and the way to this, is to keep neutrality in our Wills, for if our wills be once admitted to side with our judgements; Anger, Hatred, and other passions will crowd in, and they being sworn disturbers of peace, will undoubtedly break Unity, which is the bond and tie of love. If our Judgements will needs jar and quarrel, let them fight it out among themselves, having worried each other they will at length be glad to give over and rest; by means whereof, we shall be in a fair likelihood of becoming one sheep-fold: And then Christ will own us all as our Common Pastor, and guide to Eternity, Amen.   
FINIS.