Presbyteries triall, or, The occasion and motives of conversion to the Catholique faith of a person of quality in Scotland ; to which is svbioyned, A little tovch-stone of the Presbyterian covenant

PRESBYTERIES TRIALL

CHAP. I. That God by the confusion of Errour , stirres vp many to seek the Truth .

SO great and admirable is the goodnesse of God , that ( as S. Augustin hath observed ) he would not permit sin to be in the world , Aug. in Enchirid. c. 27. & 100. vnlesse he did draw good from it : And so infinit is his power ioyn'd with that goodnesse , that from the worst , and most wicked actions , he can , and doth extract the greatest goods . Ioseph did acknowledge in himself the experience of this truth , when he said to his brethren , who had vnnaturally sold him : you thought euil against me , Genes. 50. ver. 20. but God hath turn'd it vnto good , that he might exalt me , as you see this day , and preserue much people . But this truth is more admirably seen in that most horrible crime of the Iewes , of crucifying the Lord of glory ; out of which God did extract the greatest of all goods ; to wit the Exaltation of Christ , and the Redemption of mankind .

Since then that Heresy is confessed by all Christians , not only to be evill , but one of the greatest evils , as being the corruption of a most excellent good , to witt the divine faith : Gods goodnesse would never permitt it to arise , and for a tyme to continue against the true faith , & the holy Church ; vnlesse he cowld and did make it tend to the good of both . S. Paul toucheth this matter , when he saith to the Corinthians : 1. Cor. 11.19 . Heresies must be , that they which are approoved may be made manifest among you . That they must be ; proceeds , by the permission of God , from the vickednesse , and free choise of man , and from the malice of the Devill , whom our Saviour calls the Enemy , Math. 13.26 . who sowes tares in the field , where he had sowen the good seed . That Heresies are turn'd into good , proceeds from the goodnesse , and special providence of God , who of evil worketh good ; as he doth here , making heresies tend to the manifestation of those , who are approved , and constant in the faith .

But the providence and goodnesse of God is specially wonderfull in this matter , that he doth not only draw good from Heresy , but also he makes it , against its owne nature & intent , to serve for the further manifestation of the truth : and he turn's all the plots and cunning design 's of the Authours and Promoovers of falshood , to the ruine and confusion both of it , and of themselves ; and to the exaltation , of that , whereof they intended so eagerly the destruction . This was evident of old in the Arrians ; who vsed all slight and might to obscure , and extinguish , the great mystery of the holy Trinity . But it did never shyne so brightly , neither was it so fully discussed , & clearly vnderstood , till the Arrians begun to bark against it , as S. Augustin speaks . Aug. in psal. 54. So that by the many fold grace of our Saviour , that , which the Enemy intends for hurt , & destruction ; God turn's into help , and advantage .

These things , for the most part , are now ( by the goodnesse of God ) become very evident in the Scottish Covenant , and Presbytery , which prospered so much for a time : and yet at leuth are come to nought , notwithstanding all the wise & deepe plots that were so subtilly deuised for the standing and aduancing of them : And notwithstanding the great power of Armies , which did raise , and vphold them in these Nations : And by which they should in a Martial , rather then Apostolique manner haue been propagated troughout the world , as the Ministers , & some others fondly imagined , but more foolishly bragged . The great Covenanters also haue been much disappoynted , and come short of their design 's . There was nothing , wherein they so much gloryed , as in their prosperity , and in the ruine , which fell vpon all their opposers ; whereby they avowed publiquely and frequently , that their cause was clearly owned by Heauen . All their discourses , and sermons , were nothing but Panegyriques of that great ingyring light ( as they tearm'd it ) which God had made shyne to them , above all other Nations . They did bragge not a litle , that they were Gods Covenanted people , and he their Covenanting God , which high priviledge no nation else could claime . Their wisdome in their counsels , & diligence in executions , were highly esteem'd , and much cry'd vp by many . There seem'd nothing in humane prudence fitting for the advancment of their cause , but they try'd it : And nothing could appeare a crosse , and hinderance to their designs , but they provyded for it . And yet notwithstanding all these pretended priuiledges , exploits , and diligences : the Covenanting Presbyterians haue been brought to confusion , their prosperity so much bragged of , hath quickly turn'd into adversity , and their self conceated wisdome , Iob. 5. v. 13. hath now appear'd to all men to be manifest folly . For God , who takes th2 wise , in their own craftinesse : and dissipats the counsels of the froward , as it is in Iob , hath made that witty or crafty course , which they took , for their own standing ; tend to their ruine : and hath caused their fall to proceed from those , whom they least , or in no wise suspected : that is from their own Covenanting , and Leagued Brethren , whom they had of purpose raised , and vpholden , to be a prop to themselues , and a ruin to their Enemies . And now is verifyed in them that , which S. Paul foretold , showld befall to all false Teachers , and Seducers . 1. Thimoth . 3.9 . They shall not long prevaile , for their folly shall be made manifest to all men . Yea , it hath not only pleased God to bring the Covenant and Presbytery to such a stay , and to frustrate the designs of their Promoters ; but he , who drawes good out of evil , hath drawen this good from them , amidst the many deplorable evils , which they haue directly brought vpon this Nation : That many , who were not sensible of the great errour , wherein they were lying , haue been awakned ( as it vere ) out of a dead sleep , by the huge confusion of the Covenant and Presbytery , and so , seeing their own danger , haue been stirred vp to seeing for the truth , and to see the day of God , as S. Augustin speaks . Multi vt diem Dei videant per haereticos é somno excitantur Aug. lib. de vera relig. c. 8. Amongst which number his vnspeakable goodnesse hath been pleased to make me one , who by all apparance , would haue liv'd and dyed in a grosse security of the religion , wherein I was bred : if the Covenant & Presbytery , by their confusions , changes , and violence had not furiously endeavoured to dispossesse me of many points , which I formerly beleev'd ( as I was taught ) for vndoubted truths : and by that means pressed me to make an earnest search to informe my self of the true grounds of these alterations , and to find some setled ground , whereon I might safely rely , for the Salvation of my soule , and not be tossed to an fro , with every wind of doctrine , in the wickednesse of men , and circumvention of errour .

Whilst there was nothing , but some little jarres betwixt the Bishops and a few Ministers , for conformity to the 5. articles of Perth : which concerned kneeling at Communion , privat Baptisme , Confirmation of children , observation of Christmasse , and of some few festival dayes ; I was never moved to doubt of the religion publiquely professed . For these dissensions were not , ( as I conceaved ) in substantial points : neither was the manner of them very vehement and rigorous , by reason of the Bishops temper , who did not vrge these things violently , though establish'd both by ) Ecclesiastical and Civil lawes . Besid's the Ministers who oppos'd them were but few , and not considerable , either for learning or prudence , in regard of those , who were of a contrary iudgement . All this time , I liv'd in a deepe security , in an implicit faith of the Church of of Scotland , and its doctrine ; imagining that it was the very same , which was taught by Christ , and his Apostles . But so soone as that great storme of the Covenant did arise , none got leave to sleep any longer at rest , in that barke : all were awakned by these unskilfull Mariners , to whom we had rashly trusted our soules : who fell at such oddes and dissensions amongst themselv's , that hardly ever such confusion and noise was heard or seen : every one of them contradicting , condemning and accursing another , and making such factions , that they seem'd to thirst after nothing but blood , with which they may be sufficiently glutted , since they begun . This tempest and confusion hath brought such shipwracke vpon the Church ( to speak nothing of the miseries of the Countrey ) that many of sound iudgement , seing the danger , haue been mov'd to abandon that confus'd and sinking vessell , and putt themselv's in one more solidly built , and govern'd by more sober , wise , and discreet Pilots .

This confusion was the occasion of my first doubt , which made me begin to examin the particular points of these new dissenssions ; and to try the ground , whereon our religion , so easily shaken , was weakly founded . And finding , that all was built vpon the sand , I made there after a diligent search , to find out that true religion , and holy Church , which Christ the wise Master builder had promised in the Scriptures , to build vpon a Rocke , which could not be shaken ; neither by the deceits of men , nor by the power & malice of the Devil .

Having then after a serious , equitable and zealous search of the truth , found it by Gods grace , to be , where the Ministers clamours , and my education made me least suspect it was : And therefore being to abandon that religion , and particular new , inconstant confus'd Church , wherein I was bred ; and to incorporat my self into the vniuersal , ancient , perpetual and invariable Church , protected alway's from heaven , against the gates of Hell ; I thought fitting to to recollect the occasion and reasons of my happy change : both for the contentment of my own mind , that I may briefly see , what I have long and diligently sought after ; and for the satisfaction of others , who perhaps may imagine I had done rashly , desiring earnestly God may be glorifyed in both .

The reasons , which mov'd me to think strange of our religion , were these following , all which I saw with my eyes . 1. The Ministers Inconstancy in Doctrine . 2. Their Dissensions 3. Their contradicting their owne Principales . 4. Their Cruelty over mens consciences . 5. Disobedience to Civil Magistrats , with a shew of Godlinesse , without any effect or truth of it .

CHAP. II. Of the Ministers Inconstancy ; and of the Alterations made by the late Presbyterian Reformation .

THERE is hardly any thing that makes people to stumble more at religion , then the often changing of it : and nothing makes them more apprehensive of their Pastours falshood , then their levity and inconstancy in their doctrines and practises . For how can people think that religion true and solid , which they see is never constant , but is alway's changing like the Moone ? And how can they but suspect their Pastours to be false prophets , whom they heare at diverse times teaching them contrary doctrines ? For it 's evident by the light of reason , that such lighsnesse and inconstancy , especially , when it is accompayn'd with a proper condemnation of their own former doctrines and practises , is a reall open confession of their former errours , if not of formal deceit's . And therefore it shewes them to be either deceitfull , or at least blind Guides , to neither of which , can people either prudently or safely intrust , their soules . If such wandering and erring Guides , after some experience had of them , would not be followed nor trusted in earthly voyages : How much lesse are these to be followed or trusted in our voyage to heaven , which is of greater concernment ?

As lightnesse and inconstancy are farre from the office of true Apostles , so they are alwayes proper to false Teachers and Prophets . S. Paul writing to the Corinthians freeth himself , and other true pastours from such imputations . 2. Cor. 1. ch. v. 17. & seq. Did I vse , saith he , lightnesse ? or was my preaching It is , and it is not : for the son of God Iesus Christ , who was preached by vs among you , by me , and Sylvanus , and Timothee , was not : It is , and it is not , but. It is was in him . But vpon the other part the same S. Paul writing to Timothee , shewes that all false Teachers are light and incōstant . Evil men , 2. Thimoth . 3. saith he , and seducers prosper to the worse : erring & driving into errour . This is the worst & most deplorable kinde of inconstancy , which proceeds from evil to worse : which is too evident in the Presbyterians , who haue abrogated condemned and deformed many things , which their first Reformers had left vntouched , allowed and practised , as shall be presently seen . For vnder vaine imagination of a new Reformation , they haue gone further from the truth ; and vnder pretext of attayning greater purity , they have plung'd themselves more deeply into the puddle of errour .

First then , they changed the governement of the Church by Bishops which had continued a good time , and was established both by Civil and Ecclesiastique lawes : yea , they did not only change and abrogate the governement of Bishops ; but they condemned also their very office as vnlawfull and Antichristian ; and forced others to swear and subscribe to their sentence . And in place of Episcopacy , they brought in a parity of Ministers , and a forme of discipline , which they call Presbytery : Declaring that this was the only governement conforme to the word of God , and which Christ had ordain'd for his Church : to which sentence also all behoved to sweare , And therefore , to the two marks of the Church , ordinarly assign'd by Protestants , the Presbyterians ioyn'd their discipline as the third : whereby they declared , that all Protestant Churches , which wanted this governement , were not true , or at least pure Churches of Christ . So that , they made their Presbyterian discipline , a substantial point of doctrine ; the contrary whereof was taught , believed , and practised in the Bishops time in the Isle of Britaine , and in all places , where the Lutheran Protestants lives . And what ever was the practise of the French Calvinists , yet they did not definitiu'ly declare the office of Bishop to be Antichristian ; but kept society with these Protestant Churches , where Episcopal governement was established , and wrote most respectiv'ly vnto the Bishops themselves : as may be seen in the Survey of the new discipline .

Secondly . After the change and abolition of the old governement of the Church : They proceeded next to abolish all sett prayers , all the orders and directions , which were ordain'd by I Knox , the first Fundatour or Reformer of this Church , for administration of the Sacraments , and of Mariage : yea all sett formes of prayer were disallowed , and cancelled , vpon pretext that they nourished tepidity , and smoothered the fervour of the Spirit , according to which , all persons were ordain'd to pray ; albeit oftentymes it prov'd the Spirit of giddinesse : as appear'd by their frequent Tautologies and bablings . But it had not been so much matter for abrogating Mr Knox his prayers , if they had not been too bold with the most excellent of all prayers , made by our B. Saviour himself , and recommended by him to all Christians . For although the Ministers were accustomed before , to end their imperfect prayers , as they spoke , in that most perfect forme of prayer , made by Christ , which was also the practise of their first Reformers , Knox chron. p. 288. as may be seen in Knox Chronicle , at the conclusion of the prayer for a benediction to the Superintendent : yet it was left off any more to be said by these new Presbyterian Reformers : & the rest of the brethren thought it most secure for their own own standing to follow their Leaders . Albeit they cashiered all other sett prayers , yet they might have excepted this , both for the excellenty of it , and the dignity of the Authour . They indeed spoke nothing publickely and directly against it ; till one of their prime Apostles did not stick to call the frequent vse of it , most irreverently , a Papistical charme .

Thirdly they changed not only the prayers , but also the manner of singing psalmes ; for they tooke away and abolished the hymne of Glory to the Father and to the Son &c. with which the Psalme was ordinarly concluded , according to the custome , which was kept from the beginning of the Reformation . This was not done by any formal act but ( as a Minister spoke ) by a desuetude of the principal Covenanters , whose example the rest of the Ministers followed . But there was one thing which hapned in this matter not vnworthy of remark , and is very famous throughout the countrey : For whilst the people of a Parish , in Anguse , were singing at the conclusion of a psalme , Glory to the Father and to the Son &c. as not knowing of the new alterations ; they were presently interrupted by their Minister , who cry'd aloud No more Glory to the Father , No more Glory &c. which accident rendred the Presbyterians very ridiculous to the old Protestants .

Fourthly , they proceeded further , and strook at the roote of the Christian faith , to witt the Apostles Creed , denying it to be Apostolicall : The contrairy whereof we was taught in our yonger yeares , as was believed troughout the whole Christian world . And after they had thus denyed the letter , and authority of it , they proceeded next to corrupt the sense of that Article He descended into hell , as we shall see shortly . Their inconstancy and changes may be instanced , in diverse other points and practises , as in their taking the Communion sitting , and condemning kneeling as vnlawfull . Their deuiding of the bread among themselues , wherein they place no small purity of their religion , and not taking it out of the Ministers hand , as the custome was before . Their condemning private Communion and private Baptisme , although administrated vpon extream necessity ; which I found to be pernicious errours , especially in so far , as concern's Baptisme . Their condemning as superstitious , the religious observation of Christmasse , and of all other festival dayes &c. All which are not only contrary to the doctrine of the most famous Protestant Churches abroad , but also were contrary to the doctrine , lawes & practises of this Church at home . By which inconstancy of the Ministers , and the alterations made by them ; the people was not only miserably tossed to and fro , and carried about with violent winds of new doctrines : but also they knew not what to believe , and almost loos'd all belief , since they saw , that many points , which they believ'd before , being taught them by their own Pastours , were now condemned by the same Pastours , who are very like vnto these whom the Apostle S. Iude calls wandering starres .

Hauing thought seriously vpon these things , I made this reflection with my self . How can this Scottish Church , which changeth like the Moone , and is as vnstedfast as the wind ; be the true Church of Christ which must be firme and stedfast as a rocke ? How can these Ministers , who drawes , yea driwes the people into such varieties of faith , Ephes. 4.11.14 . be the true Apostles of Christ ; seing they were established ( as S. Paul testifies ) to conserve the people into the Vnity of Faith ? They must be false Pastours , who do tosse the people to and fro with the inconstant winds of their new doctrines : since true Pastours were ordain'd by Christ to keep the people into the constant profession of the old doctrin , which was once delivered , and generally professed throughout the world , and to preserve them from such tossings . As the scripture sheweth that inconstancy and lightnesse , belongs to false Teachers ; so I found that the holy Fathers did observe it by experience . Iren. l. 1. c. 18. &c. 5. S. Ireneus saith : They delight to find out , every day some new thing . Let vs now see their inconstant doctrin . &c. But 5. Hiero. most pithily describs their humour . The feet ( saith he ) of those who erre , Hier in cap. 16. Ezech. are alway's wavering , neither are the footsteps sure , which are against the truth : but they run here and there , and are caried about with euery wind of new doctrin , whilst they passe from one falshood , into another falshood . Therefore seeing the great inconstancy , and changes of the Scottish Church : I desired to find out a more constant , and skifull Guide to rely vpon , to lead me vnto the kingdome of heauen .

CHAP. III. Of the Ministers Dissensions and Divisions .

AS the Inconstancy of a Church in faith and doctrine , gives iust occasion to many , of doubting and stumbling at it's religion ; so Dissensions and Divisions , which necessarly flow from such Inconstancy , are no lesse , but rather more sensible evils , and gives greater and more vniuersal scandals . For there are many , who would take no notice of Inconstancy ; and yet are awakned by the confusion , that ever attends Dissension and Division .

It 's evident by the light of reason , that nothing becomes more the house of God , then vnity and order : and that confusion and dissension , are only fitting for Babel , or the house of the Devil : and as Vnity tends to preservation , so Dissension hastens to destruction . Therefore our B. Saviour being to found his Church , which was to be a heavenly house vpon earth , of admirable order , and to stand for ever ; did pray most earnestly for the Vnity of it , S. Thn ch. 17. by which he knew it would be both beautifyed and conserved . Yea , he sheweth , that by the admirable Vnity of his Church ; the world showld know , Ibid. ver. 21.23 . that he was sent from heaven , and be made to believe in him . Therefore these Churches , which haue no Vnity , but are torne by Dissensions and Divisions : cannot be the true Church of Christ , neither can they long laste . As Vnity doth designe , beautifie , and conserve the true Church ; so Dissension points out , deformes , and ever at lenth destroies all false Churches . Our Saviour saith ; Luke 11.17 . Gal. 5.15 . Every kingdome divided against it self , shall be made desolate . And S. Paul : If yow bite and eate one an other ; take heede you be not consumed one of an other . And that this division and destruction befalls to all false Churches : Luther himself doth testifie . A kingdome , saith he divided in it self , Luth. tom. 3. wit , in psal. 5. fol. 166. cannot stand : neither did Heretiques at any tyme perish by force or art , but by their owne mutuall dissensions : neither doth Christ our Lord fight against them by other armes , then by sending among them the Spirit of giddinesse and dissension .

Now , what miserable dissensions have happened these yeares by past , into the Church of Scotland , by which it hath been much deformed , and a considerable part of it destroyed ; are knowen far and neare , at home and abroad . For these dissentious haue been , for matter , manner , and the miserable effects that have flowed from them , very remarkable . The matter of them concern'd no lesse points , then the Governement of the Church established by Christ , the authority of the Apostles Creed , the vse of the Sacraments , of private Baptisme and Communion , the vse of our Lords prayer , and of Glory to the Father , the keeping of holy dayes , and the rest of the articles of Perth , the Covenant it self , the Heade spring of all Dissensions , and the authority of the Civil Magistrate &c. But the forme and manner of these dissensions , hath overcome the matter : for it hath been so great , and confus'd , that it turned the eyes of all the world , to looke vpon that strange and bloody Theater , which was thereby erected in great Britaine , and to take special notice of the diverse representations made vpon it . All hath been done on each side , that tongues and hands could do , to defame and destroy one an other . Three famous Kingdomes have been thereby miserably embroyl'd , in shedding their owne blood , and brought to horrible confusion . And besids the alterations , that have happened in the State : these Dissensions haue made great desolation and destruction in the Church . For the Presbyterians , by their strong assaults , have destroyed the late English Episcopal Church , which was esteem'd so glorious : and the Independents againe , who sprung vp from the Presbyterians , have by their strong oppositions to Presbytery , Christ , Mod. pag. 75. much weakned it , and taken the power of stinging from that snake , as the Christian Moderatour calls it .

Moreover , the Presbyterians , so soone as they had perfected their work of destroying the Church of the old Protestants : fell presently into Dissensions among themselves , which were attēded by Divisiōs , whereby they are now cut into small pieces . The first Dissension appeared , when some of the most able Ministers among them , opposed the vnexpected reformation ; that is , the abolishing of the hymne of Glory to the Father , and takeing away the vse of our Lords prayer , and such other innovations : for which opposition , covered with other pretexts , these Ministers were deposed . Then , in the last Nationall Assembly , at S. Andrew's , in the yeare 1651. there appear'd a new sect , which , of Presbyterian Protestants , became Presbyterian Protestatours ; protesting against the Authority of that assembly . This Protestation hath made great division amongst them ; so , that the two factions will hardly sit together in Synods ; but keeps their conventions a part . Diverse bitter invectiues have past since that time , betwixt these two parties : but the Civil power is so strong , and provident , that it keeps them from biting one another . Now lately againe , new divisions have risen . For some of the chief Protestatours , have abandonned altogether Presbyt'ry and Covenant , as humane inventions ( although before , they preached and cryed them vp , as divine and cleare truths ) and have rendered themselves Independents . And some of these , after a little pause in Independency , that they may attayne yet to a greater purity , which they imagin doth consist in going further from Popery , are become Anabaptists .

But among all these Changelings , there are two Ministers in the North most famous ; because one of them was esteemed very learned , and both of them were very zealous Covenanting Presbyterians , who by word and work , violently forced others to be like to themselves . They commonly styl'd the Independents , erronious Sectarians , periur'd persons , and Covenant-breakers . Any word spoken against the Covenant or Presbytery , was called by them horrible blasphemy . And yet , shortly after the Independents became Maisters , they begun to extoll highly a new light , that had appeared vnto them ; and on a suddaine they quitted both Covenant and Presbytery , as humane inventions , and became Independents . This change so vnexpected , was the cause of much admiration to many , and of many observations ; but this , which I heard a friend make , before some company , seem'd to me most remarkable . Either ( said he ) these Ministers were ignorant , before their change , of the falshood , which they now acknowledge in the Covenant and Presbytery ; or they were not ignorant , but knew the falshood of them ? If they where ignorant : Then they were scarcely worthy to be Ministers , much lesse to be esteemed of so great learning , as one of them was reputed heretofore , and both are now declared to be , by their new preferments to the highest places of dignity and learning , that can be had in a Colledge or an Vniversity . Were these men Maisters in Israel , and yet vere ignorant of a question , that had been so long in agitation , for which there had been so much trouble and bloodshed ? Did they not know so much ; as what Governement Christ had established in his Church ? If they were ignorant of the falshood , which they now acknowledge to be in the Covenant and Presbytery : Then in the time of their ignorance , they could have no cleare and certaine knowledge of the truth of them How then could they be so vnreasonable , as to preach and cry vp these shings as divin truths , and cleare engyring lights ? Yea how could they be so vn-Christianly cruel , as to persecute and force others , making them swear these things to be divin truths , whereof themselves had no certaine knowledge , and which now they condemne as grosse falshoods , and humane inventions . Math. 15.14 . Our Saviour saith : If the blind lead the blind : both shall fall into the ditch . These men did not only blindly lead , but they did also furiously drive , both the seeing and the blind into the dirch . If it be said that they were not ignorant : but knew well enough the falshood of the Presbyterian Covenanting way , which they followed , and yeelded to the times , for some wordly respects : Then they fall into a worse inconveniency , then before . For by , that means , they would be guilty of most deepe and damnable hypocrisy ; since they had not only professed and practized such things , as were directly against their owne conscience , but also fotced many others to doe the same , with oathes against their consciences . Thus he . For my part , I do not know , how to free these Ministers , of one of these imputations . And many thinks it probable , that this new light would never have clear'd the eyes of their minds ; if the light of some temporall interest had not first illuminated the eyes of their bodies .

Shortly after this separation , there arose scandalous dissensions , betwixt an old Apostle of the Covenant , and one of these new Independents ; who had agreed before like Simeon and Levi to do hurt . For neare the space of a yeare , their sermons , preached in the same Church , were nothing , but continual contradictions , railings and scoffings at one another . What was said by the one in thefore noone , was cōtrould out of the same pulpit , by the other in the after-noone . The Presbyterian did bend all his wits to prove , that Presbytery was iure diuino . And the new convert , would neither have it , to be good nor expedient iure humano . Yea sometymes they would choose the same text , and in the same Church , before the same Auditory ; they would with contentious zeal deduce contradictory conclusions , As out of this text : Psal. 93. v. 5. Holynesse becometh thy house , O Lord , the new Independent did amply inferre , that none ought to be acknowledged members of the Church , except those , who were visible saints , And from the same text the old Presbyterian , did strive to shew , that , in the Church , there was both chaffe and wheate , the evill mixed with the good . Some of the people tooke great scandall , and others , especially the old Episcopal Protestants , made good sport of these dissensions . And although , by intercession of some friends , an agreement was made at last , betwixt these two Ministers , to make them abstaine from their publique , and scandalous contradictions ; yet , that concord did not laste long , their inward fire did shortly burst forth . For one day , after Sermon , the Independent inviting the people to his Communion . which he was to give the next Sunday : he was publickly interrupted by the Presbyterian , who accused him of Apostasy from the Covenant and Presbytery , and straitly charged the people to receive no Communion from him : And with this confusion the meeting ended ; but the Ministers bauling continued a space thereafter . The event did shew , that the Presbyterian got the better of this conflict : for the other did not appeare at the day appoynted , to give the Communion , as he had promised . Yet , the fulnesse of the Presbyterians victory was much diminished , by reason , the others place was supplyed by his Colleague , who besids others , had both the Presbyterians daughter and son-in-law for two of his Communicants .

I conceived , that all these dissensions and divisions did fall forth by Divin providence , to give people sufficient notice , that a Church of so great confusion , cannot be the true Church of Christ , which ought to be a house of great order and Vnity , and to shew , that these Ministers , who are the Rulers , or rather M s-rulers of such a confus'd Church , and who bragge so much of the Spirit , are not led by the Spirit of God , which is not contrary to himsef ▪ but by the Spirit of errour and giddinesse . And although sometymes , the Ministers , to cover the vgly deformity and great scandals of all their dissensions , would pretend , that their differences were not in fundamentall points ; yet at other times their words did varie , and their actions contradicted ever their words . For they changed their tongue , as the diversity of questions did trouble them ; or the interest of their cause did presse them . When they were not vrged with their dissensions ; then , they cry'd vp Presbytery as the only scepter of Christ , the only governement of the Church iure divino , the only means to vphold Christs Kingdome , and to hold out the wild boare of Anti-Christianity . It 's well knowen also , how necessary and fundamentall a point the Covenant was esteem'd ; and how the Ministers put it , very neare , in ballance with the booke of life . But their actions did shew more sensibly , then their words , that they esteem'd their dissensions to be in substantiall and fundamentall matters . Or else they have been voyde , not only of Christian charity , but also of humane discretion . For how could they haue embroyl'd all these kingdomes , into so great confusion and bloodshed ; for such matters , as themselves esteem'd only circumstantiall and not substantiall ? How could they with any discretion , force these points of their now Reformation , which they thought only ceremoniall , and not substantiall , so furiously and substantially vpon others ?

But whither their differences were in fundamentals or not , for the Matter : It 's euident , that they were substantiall and fundamentall for the manner , to the substantiall destruction of one and other , and almost to the fundamentall subversion of three kinhdomes . Yea I found , that the Presbyterians in Queen Elizabeth and King Iames time were more ingenuous , and confessed freely , that their differences from the English Church , were in weighty and substantiall matters . For thus they speake in M. Rogers . M. Roger praefat. Doct. Aug. num. ●1 . & 13. The controuersy betwixt them and vs , is not ( as the Bishops and their favourers would deceive the world ) concerning Corner Capes , Surplices , &c. but of more weighty matters , as of the true Ministery , the Governement of the Church . And againe wee contend with the Formalists , whither Iesus Christ ought to raigne . In this cause , we ought so to oppose Ever the Conformists : that if , we had as many lives as we have haires , we ought rather to loose them all , then to leave off our enterprise . Vpon the other part , the English Church , or the old Protestants do acknowledge , that they differ Substantially from the Presbyterians . Covell iust . d f. art. 11. p. 67. This Doctour Covel plainly protesteth , in all their names . Least any man , Saith he , should thinke our contentions [ with Puritans ) were in smaller points , and difference not great ; each side hath charged one the other with heresies ( if not infidelities ) yea euen with such , as quite owerthrow the Principall foundation of our Christian faith . And albeit , they would not confesse their differences to be in fundamentalls ; yet it is evident , they are so . For what is more fundamentall to a Church , then the Gouernement established by Christ ? what is more fundamentall then the foundation of faith , to wit , the Apostles Creed ? what more fundamentall , then the Sacraments of the Church and the Lords prayer ? And in all these , they have Tragicall differences : besids , in many other points , no lesse substantiall , although not so sensible ; as in Predestination and Reprobation , Vniversall grace , whether God absolutly decerns , or only permits sin , whether the Sacraments confers grace ; whither Christs body be really present in the Eucharist ? Whither Christ redeem'd the world by shedding his blood and corporall death , or by suffering in his soule the paines of Hell ? Whither man , after the fall , hath free will ? and many more which may be seen collected in the Protestants Apology : Apol. Protest . tract 2. c. 3. sect. 5 sub 2. & 3. ad 10 in all which , the old Protestants and the Presbyterians do teach , ooposite doctrines , and accuse others of grosse errours , and sometymes of blasphemies .

Having then diligently considered these things , I made this reflection with my self . How can this Scottish Church , which is like a Babel of confusion , be the true Church of Christ , which , for order and Vnity , ought to be like to the heauenly Ierusalem ? How can that Church , which is the vnhappy roote of so much Dissension and Division , be the Church of Christ , which is no lesse the roote of Vnity , then it is the pillar and ground of verity ? I see , that ever one sect begets an other , which not only divids , but strives also like vipers brood to destroy the former . Such confusion and Dissension becomes not the Church of Christ , but are more proper for the Synagogue of Anti-Christ . If the true Church may be knowen by her Vnity ; then the false Church is no lesse but more easily discerned by its Dissension . Math. 7.16 . Our Saviour saith of all false Prophets , who appeares at first in sheeps raiment : you shall know them by their fruits , Aug. in psal. 149. and S. Augustin sheweth , that their fruits , are dissensions . We sought , saith he , among them the fruits of charity : and we find the thornes of Dissension . If therefore we observe our Saviours rule , and iudge the Ministers by their fruites , we will soone find them not to be true Prophets ; and their Church , wherein their is such Dissension , not to be the true Church of Christ ; but rather a Babel of confusion . Therefore , I will endeavour , by Gods assistance , to seek out a Church , which hath not only constancy , but also order and Vnity , that becomes the house of God .

CHAP. IV. Of the Presbyterians rigour , and Tyranny , over Protestants .

MERCY and truth do ordinarly goe together , and it 's a great signe , that these haue no truth , who shew no mercy . Salomon giv's good advise to keepe both together : Let not mercy and truth , Prov. 3.3 . saith he , leave thee : put them about thy neck , and write them vpon the tables of thy heart . The Covenanters did not follow this sound counsel , for albeit they profess'd much truth and purity ; yet they shew little Christian meeknesse and mercy : which made many , grossely to suspect , that they had nothing but a pretext of truth . They complain'd much of hard vsage vnder the Bishops , and cry'd for compassion of tender consciences : And who would haue expected hard vsage from such men ? Or , that they would have strain'd other mens consciences , who would not suffer their own to be touch'd ? If they ould not attaine vnto some degree of Christian perfection , in meeknesse & mercy : they might at least have practised a moral vertue ; Not to do that vnto others , which they would not wish to be done to themselv's .

At the beginning of the Covenant , in the yeare 1638. the Presbyterians appear'd first like lambs : for they vsed nothing but milde invitations , and many plausible words , to induce men to renew ( as they spoke ) the National Covenant with God , the breach of which was the cause of all miseries , and the keeping of it would be the source of all happinesse . This was the only means to divert Gods imminent iudgement , to conserve purity , and hold away Popery . And according to this milde tenour , Commissioners and Ministers were sent to all parts of the Countrey , to draw the hearts and hands of all men to the Covenant . All this time , they profess'd , that they would vrge , or force no man , against his conscience : but shortly after , they had by these faire mean's , got their number and power encreas'd ; they chang'd their tunes , they left off entreaties , and procceded to threatnings ; and from these , they went to their Ecclesiastical Censures , to deprivation of Ministers , Excommunications , to plundering and sacking of mens houses , sequestrating their estates , imprisoning their person's , and persecuting all the old Protestants , whose consciences ty'd them to live conforme , to the law 's of Church and state , not as yet abrogated . The Presbyterian Ministers tongues , were sharped like two edged swords , cutting in pieces all mens honour , reputation and honesty , who dissented from them , although never so inoffensively : And they never ceased by their continuall clamours , to whet the material sword against them . So that , albeit they begun with Iacobs voice ; yet they ended with Esaus handes : They appear'd first like lambs ; but their ravenous nature did soone shew , that they were only covered with lambs-skinnes .

1. Their spiritual Tyranny , over mens consciences , was very great : for they were not content with Obedience to their doctrin and new orders , which , almost all Protestants would have given : retaining only an internall liberty , according to the light of their minds , not to condemne the former governement , doctrines & practises , as in themselv's vnlawful & against Gods word . But the Presbyterians requyred all men to sweare , that they thought & belieued , Presbyterian doctrin and disciplin , to be only lawfull , according to Gods word , and the contrary , of Episcopacy ; and the other points which they had condemned to be false and erronious , which was to force men to sin , by making them not only do , but also sweare things , that were directly against the light of their consciences ; which is the highest degree of of soule Tyranny . Yea , the Presbyterians rigour and cruelty , was not only great , but also Vniversal : for none , of whatsoeuer condition or quality , could be free of it . Although at the beginning , men were only admitted to subscribe the Covenant ; yet shortly thereafter , the more zealous sisters obtain'd that fauour , and others , who were not seeking that curtesie , got it press'd vpon them . At lenth it came to children at schoole , to seruants , young maides , and all sort's of persons , without exception . And these , who could not write their owne names into the Covenant , behoved to do it by a publick Notary : so , that they would haue none to be left out of Gods Covenant , and the Covenant of grace , as they spoke . The Ministers , who did not conforme themselv's to these new orders , were presently render'd odious by the name of Papists , and , by populare tumults rais'd against them , were forced to leave the Countrey . And many others , who swore all that the Presbyterians could require ; yet , because they did not seem to be zealous enough in the cause , were deposed ; and they , with their wives aad children , exposed without compassion , to great want and misery . Then for the lay Protestants : these among them , who could not be drawen on , by the Ministers faire words , threatnings nor censures , were driven to obedience by Ministerial Armies ; which consisted , principally , at the beginning , of Highlanders , whom the old Protestants call'd Argyle Apostles ; who by their sakeing and burning of some good houses , converted more to the Covenant , then the Ministers had done . For diverse persons of quality were imprisoned and fyned , till affliction gave them vnderstanding , and made their wills plyable to accept and sweare the new Reformation : whose example many others followed .

Moreover , the Presbyterians press'd all Noblemen and Barons , to receive into their houses , Chaplaines of their choosing or approving ; to say vnto them extemporary prayers . But one of their employments , and that not the least , was to observe , what they heard or saw , spoken or done , against Presbyt'ry , and the blissed work of reformation ( as they call'd it ) and to make a true relation of all their observations , to the Presbyt'ry ; vpon which depended their preferment to a Church . And , when any of these Chaplains seem'd not to be faithfull enough , in giving these relations ; the Presbyt'ry would sometimes summon other servants , to depose vpon oath , what they knew spoken or done , in the family against Presbyt'ry : which , being rightly considered , was no small trouble to these persons , who could nor be free of Presbyterian Tyranny , within their owne private families ; in many whereof , the Presbyterians would have rais'd vp more then one Iudas .

The rigour and Tyranny of Presbyterians , was not only spiritual over mens Consciences ; but it was also Temporal over mens Estates and persons . For besids the grosses fines , which they imposed vpon those , who could not get implicit faith soone enough , to heare & beleeve them ; they made a general misery to overflow the whole Countrey , by their new inventions , to maintaine and advance their plots and design 's : as by their Leavie money , Lone money , Monthly maintenance , Blind bonds , and diverse others . Their Souldiours ( who were ordinarly styled Saints , ) were very vnruly , and insatiably avaritious ; so that they proved sore Saints to many , whereof the North of England had some experience . Then the Presbyterians severity over all their Opposers became so well knowen ; that none expected favour , who fell into there hands . The Ministers cry'd alway's for iustice , to divert from the land , ( as they gave out ) Gods iudgements . It would be tedious to relate all the particulars , that have past of their severity . That alone , which they vs'd against the Lord Montrose , and his fellow Captives , made their temper sufficiently knowen to all Europe . For although they coul'd not have been much blam'd , supposing their principles , for removing out of the way , such an active enemy ; yet , the manner of it shew too great passion and cruelty . Some respect might have been had to his ancient Nobility , to his personall Gallantry , and many worthy parts : but especially to his admirable Clemency show'd to his Enemies after many notable victories obtayn'd over them . But notwithstanding all these respects , when he fell into the Presbyterians hands : they were not content to put him symply to death , vnlesse they satisfyed their passion by putting disgraces vpon him . For they brought him vp the high street of Edim : borough , bound with ropes to a chaire in a Carte , bareheaded , the common Executioner riding in livery , covered before him : which spectacle was so cruel and lamentable , that it wrested teares from many of his Enemies . This was the Triumphal Entrie , he got into that cittie , which was in his power , after the battall of Kilsyth , to have burn't and sack'd , but of his innate clemency did spare it . And within two or three dayes , after this solemne entrie , they caused him , not only to be hang'd ; but also to be dismembred and quartered ; ordaining his Head , Legges , and Armes to be affix't in the principal Townes of the Countrey , and the trunck of his body to be buryed vnder the common gallowes . And all this was done , by expresse order of the Presbyterians , who excluded all other , from having voices in Parliament . That scaffold , which was erected , at the crosse of Edimborough , for the execution of Montrose , did remaine vnremoved , about the space of two months , conrrarie to all former custome : vpon which , every week , the Presbyterians offered vp diverse sacrifices of gallant and worthy men : so , that it became a heape of blood ; and therefore it was called by many of the people , The Ministers Altar : who [ as they alleadged ] delights not in vnbloody sacrifices . Yea , some of the , Ministers hatred against Montrose was so great , that it did not end with his death ; but pursued his memory after death ; calling him publickly , a periur'd Traytor , a Dogge , the Malignants God , with many such vncivil epithets . Then they bragged : who durst any more oppose them , or set their faces against them ? That God had now own'd their cause , and had brought their greatest Enemy's to confusion ; as they had often prophecy'd , for which , ever thereafter , they ought to be beleev'd . But all the severity and rigour , that had past , was nothing to that , which many wise men foresaw was approaching ; if the reigne of Presbyt'ry had endured longer . Before Montrose death , the Presbyterians were not free of feares , and were not fully Masters : but shortly after getting home the King , whom they made to subscryb and swear their Covenant and solemne League , and to confirme all their proceedings ; they had higher design 's . But , as the Christian Moderatour hath observed , their fall was nearer then they expected ; and the hand of God stop't them in their full carriere : So , that they were not only rendered vnable to do more hurt , which they intended ; but also , they were happily hind'red from doing any more that , which they practised , at least in their accustomed rigour .

These obvious considerations made the rigour and severity of Presbyt'ry , appeare to be very Tyrannous vnto me . For thereby I saw ; that it was both Spiritual and Temporal , and extended to the Soules and Bodies , lives and Estates , yea , and to the very Memories of men , after their death ; and that for pretext of religion , to Protestants , whom sometimes they acknowledge to be of their owne religion . And therefore I made this reflection with my self . How can this Presbyterian Church have Christian truth and purity , since it 's so voyd of Christian meeknesse & mercy ? How can these Presbyterian Ministers be Christs true Disciples , Matth. 11.29 . since they do not learne nor practise his lessons ? Christ saith : learne of me for I am meek and humble of heart . They learne this lesson backward : for they shew no Meeknesse nor Humility , but rather the contrary , all Pride and cruelty . Our Saviour saith to his Disciples , Love your enemies . Math. 5.44 . The Presbyterians hates and persecut's their friends , their owne Brethren , Protestants . Truly , I cannot think there can be much truth among Presbyterians , where there is so little mercy . They would have done well , to have ioyn'd these two together , & vsed Salomons wise advise ; Let not mercy and truth leave thee ; and then perhaps they had found more credit .

CHAP. V. Of the Presbyterians contradicting their owne Principles .

TRVTH is alway's consonant to it self . Wise men do not fall into manifest contradictions ; and good men do not practise these things , which they blame and condemne in others . Now , in many things , the Presbyterians appear'd to me , to contradict their owne principles , ●oth in deeds and words ; whereby they bewray'd the vanity of their faire pretexts ; and shew , that some of their Principles were so false , that themselv's were forced , to goe often against them and controwle them .

1. This appeared in their pretext of tender Consciences , which truly I , and many others , beleeved they , for the most part , had : till they tooke the power of ruling , or rather domineering over other mens Consciences . But , as it is in the proverbe , Magistratus indicat virum . Many seeme good , so long as they have no power to do evil . The Presbyterians tendernesse of conscience was most esteem'd , when it was least knowen : but , so soone as it was brought to the light , it lost more credit , then they acquyred power . When the prime Ringleaders of this mad Presbyterian Dance , were vrged to conformity in the Bishops time . O then they cry'd vp their tender Consciences ! They could not so much as cary a Cassocke , nor make a Sermon on Christmasse , in remembrance of Christs Nativity , nor Baptize a child privat'ly , although at the point of death ; Their tender Consciences could not digest such hard meates : they would stand to the purity of their Reformation , which had abandonned all such Superstitions . But after they became Masters , they seem'd to swallow downe some more grosse morsels ; and , for all the pretended purity of their first Reformation , they would yet Reforme and purify it more . For then they digested : the denying of the Apostles Creed , the abrogating the hymne of Glory to the Father , the forbearing of saying our Lords prayer ( all which were practised by their first Reformers ) besids the many terrible oaths of the Covenant , and their obedience sworne to their Superiours , Civil and Ecclesiastical : all which and many more they swallowed downe , without the least trouble of their Consciences . Now , how can such men be iustly thought to have tender Consciences , who started so at straw's , and leap't over Mountains ? who are like those , of whom our Saviour saith : Math. 23.24 . They straine a gnat and swallow a Camel .

2. As they pretended much tendernesse of Conscience , in time of their Subiection ; so they cry'd then much for Compassion , which almost they all found . For it cannot be denyed , that the Scottish Bishops vsed no great severity against them : but gave , to those who were in possession of Churches , and to all Laiques wharsoever , full power of enioying both internal & externall inoffensive liberty of their Consciences . But so soone , as the Presbyterians had vnhorsed the Bishops , and got vpon their Saddle ; they rul'd the raines , and vs'd their Spurres in a more Cavalier-like manner . Let men cry never so much Mercy and Compassion : the Presbyterians would shew none . Neither would simple Obedience content them : Oaths were also required , not only to make men obey , but to swear themselv's out of their Consciences . Apparantly the Presbyterians thought , no others , besids themselvs , had Conscience ; which is no smal signe , that they had not much : but whither they had , or had not ; it was evident , they had no compassion . The old Protestants were long vnder the Presbyterian rod : and it was preparing also for the Independents , Anabaptists , and other new sorts of Protestants , who are permitted to serve God in their owne Gospel way . The rod had some mercy , for it happily broke in the Presbyterians hand , which had none . In this , the Presbyterians caried themselves very irrationally , that in their Subiection , they would have , and found also compassion from others : but , in their Exaltation , they would shew no Compassion to them .

3. They inveighed most sharply against the Bishops , for medling in Civil and State affaires , as vnbeseeming Ecclesiastical persons : and yet the Presbyterian Ministers did meddle much more in them , then ever the Bishops had done : but with this difference ; that , the Bishops , as Lords of Councel and Parliament , had the freedom of their voices with the rest , but could not carrie any businesse ; vnlesse the consent of the Temporal Estate did concurre with them : neither could they hinder any affaire , which the most voices caried . The Presbyterian Ministers , did not indeed sit in Councel or Parliament ; but they sat in another Iudicatory , which made it self Superiour to both , and drew all weighty affaires to it's cognizance For although the Councel or Parliament concluded any thing in state affaires ; it was not to be obeyed , vnlesse the Presbyterian Commission of the Church had given consent , without danger of their thundering censures : as was evident in the matter of the Ingagement , after the bad successe whereof , they entered into peaceable possession of Superiority , both over Covncel and Parliament . For all things were sent to the Commission of the Church , with submission to their Approbation or Reprobation . By them , the Malignants were purged out of the Army of the Saints : and , when that Army had bad successe at Dumbar , they were againe by them admitted . which bred a great rent among the Ministers , for being so inconstant in their principles .

4. They accused the Bishops of Tyranny , and domineering over the Lords Inheritance ; and yet themselves became more guilty of these vices : as may appeare to any man , who will compare together their deportments . Yea such a huge difference will be seen , that the Bishops fault , in regard of theirs , will appear but like a Mote to a Mountaine . The Bishops , in the space of 40. yeares , scarcely deposed foure Ministers ; and that , not for following inoffensively the liberty of their Consciences : but for their inordinate zeal and bitter invectives . The Presbyterians , in lesse then the fourth part of that time , have deposed some hundreds , many of which had never spoken against them . Then , the Bishops troubled no Laicks , carying themselves peaceably ; neither did they impose any oaths vpon them : but the Presbyterians troubled all conditions and qualities , in a most rigourous manner , with fearfull oaths ; which to many , as being against their Consciences , were flat periuries .

5. If we reflect a little vpon Pride , which the Presbyterians did so much condemn in the Bishops : and iudge by the effects , since God alone knowes the hearts : the Presbyterians seem's to have out strip't the Prelats , both in words and Actions . For it hath appeared , as an inseparable property , in the Ministers of the Presbytery , especially of the rightest stamp , and deepest graine ; to make their owne will , not only a rule for themseves ; but also a law to others , and that without Controll : which is the highest point of pride . Their proud contemning words , vttered publlckly agrinst persons of greatest quality , are well enough-knowen : because they are yet fresh in mens memories . Their proud cariage , may be knowen by this alone , that they made the greatest Noblemen of the Kingdome , not only do publick pennance in Sackcloth , before the people , in the Church , for their opposing the orders of Presbytery : but also they behooved to Petition in that hairie-gowne , five or six Ministers sitting in the Presbytery , and so often as they were called , so often they were to appeare , before that high Iudicatory , in their Penitential habit . And thus after a great deal of ceremony ( as if it had been a great curtesie ) they would at lenth be admitted , to take the Covenant , and with most terrible oaths , and holding vp of hands , permitted to swear obedience vnto the Presbytery . And although , all this odedience , was knowen to many , and to the Ministers themselves , to be more external then internal , more for worldly then spiritual ends , to be free of the Presbytery's vexations ; yet the Ministers stood not so much for the heart : they were satisfyed , if this external adoration was giuen by men of greatest quality , vnto their Soveraigne Tribunal . For then they bragged , that none thereafter durst stand out any more against them . The Cedars were made to bow : and the Shrubs might be affray'd to be broken . An Officer of the English Army observed some traces of this pride , to be yet remaining , even in the Presbyteries subiection . For , in a letter dated from Edinburgh , in Februarie 1651. and cited in the Christian Moderatour , he writ's thus to a friend . Christ . Moder . p. 74. & 75. Yow would wonder to observe the strange Pride and proceedings of the kirk-Clergy &c. And in an other letter dated in April . 1652. he makes this observation . Beleeve it , all our other Enemies are tame heasts to the high Presbyter , and yet with the winding and turning of a religious pretence , and an artificial zeal against heresie , he will like a tame snake ( if not warily avoyded ) get into your bosome If this ingenious Officer observ'd so much , when he saw Presbyt'ry in its Declination ; what would he have observ'd and said , if he had seen it , in the hight of it's Elevation ? I have knowen some Moderat Presbyterian Ministers wish , that the Presbytery had not caried thinge , with such extremity of rigour , and so high a hand . For indeed it was not convenient , that these , who condemned Pride in others , should exercise much more themselves .

6. They professe , that every particular Church is fallible , and so consequently their owne ; as their frequent changes , and manifest experience do shew . Therefore I iudged they did very inconsequentially , in exacting so rigorously an vndeniable obedience , with oaths , to a fallible , and perhaps an actually erring Church : with which , yow must wheele about againe , when it wheels ; and turn with it , as a Weather-Cocke , with the wind . Yow must swear , this yeare , that to be true , which peradventure , the next yeare , the same Exactours , vpon pretence of new lights , will have yow swear to be false .

7. They inveigh often against implicit faith , as Popish and Anti-Christian : and yet themselues practise it , in a most grosse manner , and very inconsequentially . That they practise it , is manifest . For , who among the people , hath expresse knowledge of all points of the Covenant , and of their new Confession ? And yet , they are made to abiure all the points of the one , and to believe all the articles of the other . Yea , it 's knowen by experience , that few of the Ministers themselves , know all the points abiured in the Covenant : as opus operatum , Stations and the like : and yet all are abiured . Therefore they practise in deeds , what they renounce in words ; and they do the same thing , which they iudge and condemn in others . Yea , it is considerable , that they do not only goe against their principle : but also they abuse implicit faith , in such a grosse and irrational manner , as cannot be imputed vnto the Roman Catholiques . For these , beleeving explicity their Church to be infallible , and to be continually assisted by the holy Ghost , conforme to this principle , do most rationally , to believe implicitly all points , which the same Church teaches and believes ; iust as a Protestant , believing explicity the Scripture to be Gods word , although he doth not know expresly all the sentences and verses in it , yet , with great reason , he believeth implicity all to be true and reveal'd by God , which is contayn'd in it . But , the Presbyterian Church being fallible , and professing it self to be so ; requires very irrationally an implicit faith to all her doctrine , whereof a man can prudently believe no more ; then he sees and knowes . Moreover , the Presbyterians haue fallen into a third more grosse and inconsequentiall errour , concerning this implicit faith . Fore they haue forced many , not only to swear and subscrive such things , whereof they were ignorant ; but also such things , which the Presbyterians themselves knew to be against the expresse knowledge , and Consciences of the Swearers and Subscrybers : which , is to force men to sin : as is evident out of the 14. to the Romans . This is a rare kinde of implicit faith , which can consist with explicit beleef of the contrary . I heard from a person worthy of Credit , that , when this inconvenience was proposed to a prime Apostle of the Covenant ; how many were driwen to periury , by swearing against their Consciences ; he answered . That it was all one to him , let them looke to it . And , vpon an other occasion , he said to a Roman Catholique , ( who after great trouble , offered at lenth to take the Covenant ) If thou be not sincere , I shall make thee damn thy owne soule .

8. They appeared also vnto me , to goe clearly against an other Principle of theirs , to witt : That the Scripture is the only Iudge of Controversy . And yet the Presbytery did make it self only Iudge . And after it pronounced sentence , all were obliged , yea and forced to give obedience , albeit many could not find their Doctrinal Decisions in the Scriptures . But I found , that the simple truth was ; they gave the Scripture the only name of a Iudge , and keep 't all power of Iudging to themselves : iust as they did with the King , to whom they gave a bare empty title , but keep 't to themselves the reall possession and exercise of all Royall power and authority .

Lastly , they seem'd to overshoote themselves very much , when , not long before the battel of Dumbar , they made their solemn Appeale to God , for decyding the iustnesse of either cause , by the victory , that was to ensue , whereof they thought themselves very certaine , as indeed they had great probability . The English Army , ( notwithstanding many disavantages wherewith they were prest ) accepts the Appeale , and makes also their recourse to God , after the same manner . And at lenth , the question being decyded in favour of the English ; when the most Eminent person of that Army put the Ministers in mind , of their Solemn Appeale , and how God had pronounced sentence against them : he received this answer . You must not Iudge the goodnesse of a cause by the event . Which words vere very inconsequentiall to their Appeale : and in which absurdity they had not fallen , if the victory had be fallen to them . Many Ministers , since that time , have blam'd the rashnesse of that Appeale ; as being grounded more vpon humane confidence , then any Divin assurance .

By these considerations , I discovered clearly , the vanity of the Presbyterians many faire pretences ; and how their deeds contradicted their words ; how themselves did the same things , which they condemned in others ; and how their Principles were so false , that themselves behooved to controull them . They pretended great tendernesse of Consciences , when they were Servants , but shew strong Consciences , when they were Masters . They cry'd much for compassion in their subiection : but would shew none in their Exaltation . They condemn'd the Bishops for medling in Civil affaires : and yet their Ministers did rule the affaires of State . They accused others of pride and Tyranny : and yet their owne little fingers have been more heavy , then the others loines : and they have shewed more pride and contempt of others , in one yeare , then these , whom they accuse , had done , in forty . They professe themselves to be fallible in faith , and yet they will be infallibly believed , and vndeniably obeyed . They renounce implicit faith : and yet they practise it , and , in a most grosse and vnreasonable sense , exacts it . They pretend the Scripture to be the only Iudge of Controversies : and yet they will take all power of Iudging to themselves . They will be esteem'd true Prophets , when they guesse right : and they will not have themselves thought false Prophets , when they divin wrong . They would have their cause esteem'd good for it's prosperity : and they will not have it thought evil when it fall's into adversity . In a word , their doctrin's and practises were so full of contradictions , that I found many of them , not only to be humane , but also false inventions : which may be showen in diverse other particulars : but these for our intention are sufficient , to shew that I could not prudently believe them , much lesse could I hazard my Salvation vpon them .

CHAP. VI. Of the Presbyterians Disobedience to the Civil Magistrate ; and of their pretext of Piety

GOOD Christians are alway's good Subiects : and these who are true to God , are ever true to men . As they render vnto God , what is Gods : so they give vnto Caesar , what is Caesars . Vpon the other part , these , who are false to men , can never be true to God : and they , who are disobedient to their earthly Superiours , can never be obedient to their heavenly Soveraigne . When the lawes of men are against the law of God , then it 's better to obey God then man : but when there is no such opposition : then the law of God obligeth vs to obedience and subiection . S. Paul doth earnestly exhort all Christians to this duty , when he saith : Rom. 13.1 . & seq. Let every soule be subiect to higher Powers , for there is no power , but of God ; And those , that are , of God , are ordained . Therefore he , that resisteth the power , resisteth the ordinance of God . And they , that resist , purchasse to themselves damnation . S. Peter also maketh the like exhortation 1. Pet. 2.13 . and 17.

How the Presbyterians have caried themselves , in the duty of Subiects to the Civil Magistrate and to their other Superiours , is so generally knowen , and so fresh in all mens memories , that it needs not be described , nor amplifyed . The very naming of a Presbyterian , is sufficient now to raise in mens minds , the true notiō of one , who will obstinatly deny obedience to those , to whom he oweth it ; and will rigorously exact obedience from those , who owes him none . Indeed , if the Presbyterians owne words be taken , they will be esteem'd not only Saints , but also most loyall and obedient subiects ; for so often they have tearm'd themselves . But their actions alwayes bewrayes their words . Conf. West . ch. 33. n. 4. They professe in their new Confession of faith : that no difference of religion , yea infidelity it self cannot take away the Civil Magistrats iust right , nor his peoples obedience and duty to him . And yet in their practise , they would not admit the King , till he swore and subscribed their Covenant and solemn League ; which many thought were very bitter potions , that went much against his stomacke . Many other instances may be brought , of their inordinat cariage to their Superiours , and others , by which they rais'd both scandal and preiudice , against their religion : for people , seeing them to be evil Subiects , and worse Masters , could not think them to be good Christians : but I forbeare , not being willing to rip vp too much their sores , wishing rather , that all their bypast miscariages may be forgot and buried , by their calme cariage and dutifull obedience , in time to come . But apparantly , some in present power have no great hopes of much voluntarie amendment in them , vnlesse the rod of disciplin be still kept over their heads : for an eminent English Officer , in his printed letter above cited , speaking of the Presbyterians , Christ . Mod. p. 74. saith : If they be not closely look'd vnto , they will set all on fire againe .

Then , for their pretext of piety , I observed great shew , but no substance ; some floorishes , but small fruits ; huge pretexts , but no performances . We had indeed much preaching , praying , fasting , and such like exercises . But what were their long preachings ? Nothing but continual praises of the Covenant , the Solemn League , and Presbytery , which they cryed vp to the heavens , and omitted ( as our Saviour observed of the Pharisees ) the weighty matters of Gods law : Math. 23. v. 23. as Iudgement , mercy , and faith . Yea their sermons were replenished , with constant and most bitter railings against their Opposers ; and all those , who did not favour their cause : by which means , they armed the people with fury , to aduance the Covenant and Presbytery . What were their fasts : But humiliations , as the Prophet Esay saith , for strife & debate , Esay 58. v. 6. and to sinne with the fist of wikednesse ? God faith to the Iewes . Is not this the fast , that I have chosen ? to loose the bands of wickednesse , to vndo the heavie burden , and to let the oppressed go free , & that ye break every yoke ? But the fasts , which the Presbyterians have choosed , were contrary : for their fasts were to tie more firmely their Covenant , which hath proved a band of wickednesse : to lay heavier burdens vpon the peoples Consciences ; to oppresse these , who were free ; and to augment their yokes , by inventing many new oaths , to the oppression of many soules . It was much observed , that shortly after their solemne fasts , we were alwayes sure of some great claps . The fast was ordinarly a preparation to some violence , or evil worke , that was intended . This made many vnderstand , what Queen Marie Stuart mean't by that famous saying . That she was as much affrayed of a Fast of the Ministers , as of an Armie of Souldiours : for experience taught her , that these fasts , were sure prognostikcs of ensuing tempests . Their long prayers also , which were often seasoned with Tautologies , and somtimes with no good sense , did not prove them to be Saints , more them the like did sanctify the Pharisees . They bragged much of the Spirit , but shew no fruits of the Spirit : if these be the fruits , which S. Paul reckons out to the Gallatians ? Gal. 5.22 . The fruit of the Spirit , saith he , is Love , ioy , peace , long-suffering gentlnesse goodnesse , faith , meeknesse &c. They rather shew and perform'd the works of the flesh , which the same Apostle doth there recount . The works of the flesh are manifest , Ibid. v. 19.20 . which are , fornication &c. hatred , variance , emulation , wrath , strife , seditions , heresies , Envyings , murders , &c. If they lived in the Spirit , then they should have walked in the Spirit , as the same Apostle exhort's : and so , they would have been better beleeved .

In a word : if piety consists in many externall sighes and grones , in long prayer and graces , in wringing of hands & making of strange faces , in turning of the eyes , and in dolefull houlings and cryes , which were commonly called the Sough ; If piety , I say , consists in such things , we had abondance of it : but , if it require some greater perfections and better fruits : Then we were very scarce of it . Indeed , if we would heare and believe these Presbyterian Ministers , we were the happiest people of the world : for they said , we only of all Nations had the honour , to be Covenanters with God ; we had the truth of the Gospell in greater purity then Geneva it self . We had such a clear and engyring light , that the like had not shin'd to any other nation , since the time of the Apostles . Yea one , who is esteem'd a principal Apostle among them , did not sticke to affirme in the pulpit , amidst the manyfold Confusions , troubles and miseries , which had fallen vpon this Church & Nation : That the Angels and Saints of heaven , if they could leave the sight of God , would be glad to come down , and see the admirable order and beautie of the Presbyterian Church of Scotland Neither is this , to be much wonder'd at ; for it 's probable he spoke as he thought , and as the proverbe is . The Crow thinks ever her owne bird fairest . And every foole esteem's much his owne Babel . But many indifferent men thought , that he was one of those , of whom S. Paul speaks to the Philippians ; Philip. 3.18.19 . Enemies of the Crosse of Christ ; and whose glory is in their Confusion .

These practises , at least a great part of them , were the occasion of my first doubting that the Presbyterian Church , could not be the true Church of Christ . For by the Prebyterians changes and inconstancy in doctrin , I saw evidently they were not govern'd by the Spirit of truth , which Christ promised to his Church ; but by the Spirit of errour , whic is alwaies various .

By their great Dissensions and Divisions , I perceived they had no vnity , as becometh the house of God : but were a confus'd Chaos , as many heads , so many different opinions ; and that it was not truth nor authority , that prevail'd in their meetings ; but the vsurpation of some few Ringleaders , who owerawed the rest and made them succumb . Yea , I saw that inconstancy in doctrin flowes naturally from their principles : and that their inconstant Church doth necessarly breed dissensions ; but hath no means to lay them , nor take them away .

By their cruell severity over mens Conscien● and persons , &c. I saw they had little Christian Love and meeknesse , which vertues Christ had recommended so earnestly to his true disciples , by which he said the world should know them .

By their clear contradicting their owne principles , I perceived , they were not men led by reason ; but miscaried by passion and inconsiderat zeal , which made them fall into inconsequentiall discourses , not worthy of men of prudence ; and by which , themselves shew the falshood of their owne principles .

By doing their duty so ill to man ; I saw evidenty they perform'd not well their duty to God : by their violent disobedience to their Earthly Superiours , I knew they could not be humbly obedient to their heavenly Soveraigne : By their great pretext of pietie , without any substance ; and by their bragg's of the Spirit , without any fruites of the Spirit , but rather with the works of the flesh ; I perceiv'd , they were both corrupt in faith and manners . And albeit , some of the more simple had great zeal , and no evill intentions ; yet others of a higher or be , who moved the rest , gave no small ground to make many suspect , that they were not sincere Christians .

Although , all that hath been already said , ( which are not old nor hidden stories , but such things as were done in our owne times , and obvious to our senses ) did shew vnto me sufficiently , the vnreasonablenesse of the new Presbyterian Reformation : yet , for my further satisfaction , and least I might be deceived , I resolved to try diligently and impartially , the grounds of these new changes and alterations ; and to vse the Apostle S. Iohns counsel to prove the Spirits . My deerest , saith he , believe not every Spirit , S Iohn 1. Epist ch , 4. v. 1. but prove the Spirits , if they be of God : for many false Prophets are gone out into the world . Now the triall , which I intended , was to trie their doctrin , by the pure word of God , which these Reformers gave out to be their only ground . When the Scripture was expresse and clear , then I was resolved to be fully satisfyed : but when the Scripture was not evident , and the question di● not so much concern the scripture , as the true sense of it ; then I intended to follow the interpretation & sense of the holy and learned primitive Fathers : who have been , after the holy Apostles , the Pillars and Propagators of Christianity : and I resolved to prefer their constant testimonies , according to the practice of the primitive Church , to the inconstant guesses of new vpstarts , according to the practice of their wavering Church , who are as far inferiour to the holy Fathers in Holynesse and Learning ; as they come short of them in Antiquitie and Renowne . And with this resolution ; I began to examin the question of Epicopacy , which gave so great occasion to all the broiles and alterations , that have ensued .

CHAP. VII . Of Episcopacy , condemned as Anti-Christian by the Presbyterians .

AS I knew the Church of Christ , which is often called in the Scripture , the kingdome of heaven , to be the most excellent Society , that ever was vpon earth , to tend to a most Spiritual and heavenly end , and to be directed by most holy and divine lawes : So I iustly conceived , that the goodnesse and wisdome of Christ , had established a most excellent order and forme , for the governement of that heavenly kingdome , which he had founded vpon earth : and that , whosoever would strive to overturne that order and government , would be guilty of Spiritual Treason , and of Sacrilegious Presumption . We have had , for many yeares , furious contentions , in our Nation , concerning the governement established by Christ in his Church . The Bishops , who had governed from our infancy , were deposed , at the beginning of the troubles ; and their office was declared to be contrary vnto the purity of our first Reformation , to have no warrant in Gods word , and to be in it self vnlawfull and Anti-Christian . And , in place of Episcopacy , was brought in a parity of Ministers , and the Presbyterian disciplin ; as the only governement established by Christ in his Church , and only conform to his word &c. But after due triall , I found the Presbyterians , in all these matters , to come very short of their pretences .

To begin then with our Reformation . I imagined , a good space , that Episcopal governement was not vsed , till many yeares after the Reformation : wherein I was deceived by two reasons : 1. because it was generally affirmed , that King Iames brought first in Bishops , at the Assembly of Glasgow , anno 1606. 2. Because the Puritanicall Ministers were accustomed , to accuse the Church of Scotland , for having fallen from her first love and they alwayes pretended , that they were to reduce all things , vnto the purity of their first Reformation . But I found the contrary in their owne Records . For M. Knox his Chronicle sheweth , that , at the beginning of his Reformation , which happened in the yeare 1559. the Church newly planted , was governed by Super-intendents , who had authority over whole Shires , could ordaine and depose Ministers , had a larger stipend then others , and kept their places all their lifetimes . It expresseth also the manner of their election , and the names of those , who were first chosen , with the bounds of their power and iurisdiction , as may be seen , in the said Chronicle pag. 253. 284. and 325. of the London impression . And what is this , but Episcopal power vnder an other name ? This governement remain'd vnquestioned , the space of 16. yeares , till M. Andrew Melvil , a man of a firie and Presbyterian Spirit , comming from Geneva , in the yeaere 1575. began to make factions , and by all means laboured to introduce the holy Geneva disciplin , which he cry'd vp to the heavens , and as far abased the Episcopal function , as a meere Anti-Christian corruption . The whole matter is largely described , Spots woord hist. lib 5. p. 275. in the late Bishop of S. Andrewes history : where he sheweth , that the confusion , troubles and tyranny , which the Presbyterian governement brought into the Church , and the Seditions it raised in the State , were so great ; that K. Iames , ( who had often that sentence in his mouth : No Bishop , No King ) was forced , to reduce things vnto the first Reformation , and to restore Episcopacy . So that it 's very evident , that the Presbyterians do falsly pretend , that Episcopacy or Superiority of Pastors , is against the purity of their first Reformation , and that parity of Ministers , or Presbyterian governement is conform to it : the contrary being most certaine , out of their owne Records .

Next , I found they came as little speed of their pretence , of the word of God , which is so far from condemning Episcopacy , as evil and Anti-Christian ; that it rather commends it , as good and Christian . 3. Tim. ch. 3. v. 1. S Paul , writing to Timothee saith : This is a true ( or faithfull ) saying . If a man desire a Bishops office , he desireth a good worke . And that we may not contend about names , I find the same S. Paul acknowledging , in Timothee , the power of iudging and ordaining Presbyters , in which the power and Svperiority of Bishops principally consists . For in the 5. chap. of the same epistle , he saith ; Against a Presbyter , receive not an accusation , but vnder two or three witnesses . And ver. 22. Lay not thy hands suddenly on no man . He sheweth also , that he had left Titus , in the isle of Crete , to ordaine Priests by cities . Tit. ch 1. v. 5. By this , I saw ( as I conceived ) clearly enough , that all Pastors are not equall , but some are Superiour to others : and that a Bishop and a Minister is not the same , as the Presbyterians do pretend , since the one hath power to iudge and ordaine , which the other hath not . Therevpon , I made this observation . If it be a true or faithfull saying ( as the Apostle speaks ) to call the office of Bishop good ; Then it is neither a true nor faithfull saying to call it evil , as the Presbyterians speaks . If the office of Bishop be a good worke then it was no good worke in the Presbyterians to condemn it , as Anti-Christian . For that is not only to contradict the Scripture , but also to incurre the curse threatned by the Prophet . Esay 5.20 . Wo vnto them who call's evil good , and good evil .

More over Christ himself did institute diverse degrees of Pastors in his Church , when he choosed 12. Apostles , Luce c. 6. and thereafter 72. Disciples . Now it appear'd very evident vnto me , that , as the Apostles were distinguished from the Disciples , by their diverse institution , Luce c. 10. number , and more intire familiarity with Christ , by whom they were privily instructed ; so they were in a higher degree and dignity , above the other Disciples : which truth is much illustrated and confirmed by the solemn assumption of Matthias , who was before one of the Disciples , vnto the Apostle ship , Act. 1. or as S. Peter sheweth , out of the Psalmes , the Bishoprike of Iudas . Lastly , God did institute , in the old Testament , diverse degrees of the high Priests , the other Priests and Levits , as Calvin himself confesseth . Therefore it seem'd vnto me , there was no repugnancy , Cal. lib. 4. Inst. c. 6. §. 2. why the like goodly Order and Subordination of Pastors , might not also be , in the new Testament : yea rather all reason doth require , that these things ought to be , in the Church of Christ ; and that more excellently and perfectly ; then in the Synagogue of the Iewes , since this is but a shaddow and type of the other .

But although the Scriptures , being duely considered , seemed clear enough , in this matter ; yet for more security , and to take away endlesse ianglings , and wranglings , which some contentious heads , makes vpon the clearest words of Scripture : I had my next recours vnto the interpretation of the holy Fathers , & practise of the Primitive Church . And I found , that they did not only vnderstand the Scriptures , for the Superiority of Bishops over other Pastours : but also , they condemned the contrary opinion , as a wicked heresy in Aerius . S. Augustin , Aug. lib. 19. de Ciu. c. 19. explaining these words of S. Paul above cited , who desireth a Bishops Office , desireth a good worke . saith : the Apostle would shew , what the Office of a Bishop is : for it 's a name of of labour , and not of honour : that he may know himself not to be a Bishop , Who delights to preside & not to profite . Hier. ap. Cornel . in hunc loc. S. Hierom sheweth , that , in the primitive Church , the Office of a Bishop was the next degree to Martyrdome : for Bishops being the chiefe Leaders of Christians , were most diligently searched out & persecuted by the Pagans . Therefore the Office of a Bishop being so high and excellent , so hard & dangerous , it was no wonder , that the Apostle did require , so many excellent vertues and qualities in any , Dion . lib. de Eccles. hier. c. 5. who desireth that office , which he call's a good worke . I will only adde to these , two most ancient Fathers , for confirmation of this truth . S. Denys Arcopagita the disciple of S. Paul , describing the Hierarchy , instituted by God , in the Church ; putteth the Bishops , in the first place , the Priests in the second , and the Ministers or Deacons in the third . And S. Ignatius the disciple also of the Apostles and Bishop of Antioch , doth shew this excellent subordination of Pastours , in the Church : for thus he writes in one of his epistles . Priests be subiect vnto your Bishop : Deacons , vnto Priests : Ignat. epist. ad Ta●sens and you people , vnto Priests and Deacons . Who shall observe this comelinesse of Order : I would willingly change my Soule with theirs ; and our Lord be with them for ever . The Presbyterians have not only , not observed that comelinesse of Order ; but they have condemn'd it , and brought in the vglinesse of confusion and therefore , they want this holy Martyrs benediction . The holy Fathers also do constantly teach , that the Bishops do succeed vnto the Apostles , and the Priests vnto the 70. Disciples : and therefore the Bishops : are greater , then the Priests . Yea the most eminent among all the holy Fathers , were Bishops although diverse of them , were advanced to that dignity , much against their will . And besids all these testimonies , I found the practice of the whole primitive Church , which was alwayes governed by B shops , from the beginning . I must professe that considering all these things , I was fully satisfyed , and resolved not to abandon all these authorities , of Scriptures , Fathers , and the whole ancient Church , for the Ministers strong cry's and bare words , which they only bring against them all .

I was much confirmed in this resolution , when I found the contrary opinion , concerning parity of Pastours , which is now maintayn'd by the Presbyterians , to be condemned , as an ancient heresy , by the holy Fathers . S. Epiphanius writes thus of Aerius . His speech was more furious , then became any man : for he said what differs a Bishop from a Priest ? there is no difference : the order is one , the honour one , and the dignity is the same . And confuting it a little after , Epiph. haeres. 75. he saith : That this matter is full of fully , is manifest to all wise men . For that a Bishop and a Priest are not the same , the divine word of the Apostle doth teach . And after he hath proved , from the words of the Apostle above cited , that Bishops , who have power of Iudgeing Priests , are above Priests : then he proves also the Bishops Superiority , by their power of Ordination . How is it possible , saith he , that a Bishop and a Priest can be equall ? For that Order begetteth Fathers vnto the Church : but the other hath no power to beget Fathers , it only begets Children vnto the Church , by the lauer of regeneration , and not Fathers and Masters . And how is it possible , that one can ordaine a Priest : who hath got no imposition of hands , Aug. lib de haeres . hare . 53. for Ordination ? S. Augustin also reckons vp this errour of Aerius , in his booke of heresies . Yea S. Hierom , who , of all the holy Fathers , doth most extoll the order of Priestood , and brings it ( as would seem ) in some comparison , with Episcopacy , excepts alwayes the power of Ordination : for thus he writes . Hier. epist. ad Euagr. What doth a Bishop , except Ordination , that a Priest doth not also ? By all which , it is manifest , that , if the Presbyterians had been living above tuelve hundred yeares ago , they had been condemned , in this point , as Heretiques , by the holy Fathers ; and that with more reason , then the Aerians : who never proceeded to their hight of arrogance , to call the Office of Bishop , vnlawfull and Anti-Christian .

Now against all this , what brings the Presbyterians for themselves ? pure Scripture ; at least they pretend so : which is an ordinary custome to all those , whose errours are most against Scripture . They bring ordinarly two places , wherein they have greatest confidence . The first is Math. 20.26 : where our Saviour saith vnto the Apostles . You know that the Princes of the Gentiles overrule them : and they that are the greater , exercise , power against them . It shall not be so among you , &c. The like words are repeated , the 22. of S. Luke . v. 24. The second place is 1. Tim. 4. v. 14. where the Apostle saith to Timothee : Neglect not the grace , that is in thee , which is given thee , by prophecie , with imposition of the hands , of the Presbyterie , or of the Eldership : as some of their bibles translates it .

I considered diligently these places , and the rest which they bring , and I could not find , in any of them , either Superiority of Pastours condemned , nor Equality approved , much lesse a Iudicatorie of 9. or 10. Ministers , with a changeable Moderator , established to Iudge over their brethren , in all matters Ecclesiasticall . There needs no more , to know the truth here , but to open our ey 's and read the places : for impudence it self cannot affirme , that the Scripture doth there expresly condemn the one , or approve the other . Therefore , it 's a vaine and false pretence of the Presbyterians , to alledge their disciplin to be contain'd expresly in the Scripture . After expresse Scripture failes them , then they run to their owne glosses and Consequences vpon the Scripiure , which they will have the people to believe , as Scripture : wherein they commit a double deceit . 1. To promise pure Scripture , and then in place of it , to give yow their owne glosses or rather guesses , which are not to be found in Scri●ture . 2. To oblige yow to believe , these glosses and humane inventions to be Scripture , or as Scripture . As if one , who had promised , to give an other a quantity of gold , and in place of it , would give himonly brasse : and then after this deceit , would also oblige him to esteem the brasse to be Gold . But albeit these glosses and consequences be not in Scripture ; yet it may be , they are cleare of themselves and necessarly deduced from the Scripture , as the Presbyterians pretends . I found this pretence also to be false . For if they were so evident and necessary : then men of iudgement would easily see such glosses , and make such consequences . But the holy Fathers , who were not only men of great Iudgement , but were also most Eminent for learning and holynesse , never made any such interpretations and consequences vpon the Scripture . Therefore the Presbyterian glosses , &c. cannot be clear and evident , which such holy and piercing ey 's could not see ; or if they saw them , it was only to condemn them , as hath been shewed . And albeit this authority be more then sufficient ; to overthrow the pretended clearnesse of all these new glosses : yet , when I considered , that the most learned of all the Protestants side : as all the Lutherans in Germanie , Suedland and Denmark , who have their Superintendents , and the late Protestant Church of England , Scotland and Ireland ; and which is to be much here considered , the Scottish Church at its first Reformation ; never made any such Interpretations vpon these Scriptures , but had their Bishops and Superintendents : then I esteem'd it a madnesse to imagin , that these Presbyterian glosses could be clear and necessary : which neither : the holy Fathers , the whole primitive Church , and so many Learned Protestants , and all their Churches could not see . And albeit the French Protestants do admit of the Consistorial disciplin ; yet , they do not declare Episcopacy , to be absolutly Anti-Christian , or that their forme is only Christian ; much lesse , do they think it so necessarie , as to overturne Kingdomes & Commonwealths , for setting it vp . Of which Beza and du Moulin may be sufficient witnesses . Beza cont . Errast . fol 1. Mons. Moulin buck. 30. a●t . sect. 12. The first saith : Whosoever doth iudge this disciplin not only vnprofitable , but hurtfull to their Churches : Let them enioy their owne sense . And much more to this purpose . The other saith : In so much as cōcerneth Ecclesiastical disciplin , we do not hold that equality of Pastors , is absolutely necessary . Who esteem not that order a point of faith , or a doctrin of Salvation . we live , thanks be to God , in brotherly concord with our neighbouring Churches , which follow an other forme , & where there are Bishops & some Superiority . In Veron tom 2. contro de Hier. And Monsieur Blondel , a famous Minister in France , hath lately written a booke entitled of the Primacy in the Church : where he teacheth , that although Superiority of Pastours be not by Divine right ; yet , it is not against Divin right : and therefore , neither is equality of Pastours by Divine right . All which are very far , from the doctrines and practises of our Scottish Presbyterians ; who stands very single and bare , of all authority Divine and Humane ; having all the world against them , not only the holy Fathers and whole ancient Church : but also all the old Protestants : both Lutherans and Calvinists . And if we shall add vnto these , the Independents and Anabaptists , and other new Protestants , who admits of an equality , among Pastours , but condemns Presbyterian power and Tyranny ; their small authority and number is yet much diminished , and the clearnesse of their glosses is much obscured Lastly , if we will take away , from the Presbyterians number , all these , who , by deceit or force , were gain'd vnto it ; their authority will appeare very slender , and the number of knowing and willing Presbyterians , scarcely considerable : for now , when force hath fail'd them , many are dayly falling from them .

As I found the Presbyterians destitute of all authority , to backe their new glosses ; so I perceiv'd their reasons and Consequences , to be meer Sophismes : as this , which they wrest out of our Saviours words , in S. Mathew above cited , doth shew . Christ , say they , forbids ruleing among the Apostles , as the Princes of the Gentiles vsed over their Subiects , saying : It shall not be so among yow ; but whosoever will be the greater among you , let him be your servant &c. Therefore , say they , none ought to be greater then an other , but all equal . And from this equality they inferre , that there ought , to be a Presbytery . Which is as ridiculous , as if yow would say , the King or Supreme Magistrate forbids all domineering , or Tyrannizing of his subordinate Iudges , such as is vsed among the Turks : Therefore he forbids all Superiority of one over an other , and makes all his Iudges equall : whereas indeed there followes no more , but that he forbiddeth Turkish Tyranny . After the same manner , Christ forbids among the Apostles , Heathenish Tyranny , but not lawfull and Christian Superiority . Yea , doth not Christ propound himself , for an example , in the same place ; and was not Christ Superiour to the Apostles ? Therefore it 's evident , he only requireth there , greater humility in those , who were to be in greatest dignity , as S. Hierom , writing on this place , doth observe . So that our Saviours words here , are so far from inferring an equality ; that they necessarly suppose an inequality of Pastours . And , if such Presbyterian consequences were admitted , they might , vpon the same ground , bring in a Levelling in the Civil , as wel as in the Ecclesiastical Estate . Yea , they would destroy their Presbyteries , which they would have only to stand ; as the Independents do reason well against them . For it 's much lesse lawfull , for tuentie or many to Domineer over their brethren , ( as the Presbyterians have done , and would do ) then for one , of worth & vertue , to have & exercise Christian Superiority and Iurisdiction . As the old Protestants , do shew the falshood of the Presbyterians first consequence , by which they would wrest from our Saviours words an equality of Pastours ; so the Independents and other new Protestants do shew the falshood of their second consequence , by which , they would infer from that suppos'd equality , the governement of their Presbytery . For these new Congregations do admit equality ; and yet will not heare of Presbytery . The like insufficiency may be shewed of their glosses and consequences , vpon that place of S. Paul to Timothee , where he speaks of Presbytery : from which they would most ridiculously infer parity of Pastours , and the whole platforme of their disciplin , with the power of their Soveraigne Iudicatory , which they call Presbytery . All which glosses and consequences are not only against the sense of the holy Fathers , and of the ancient Church ; but also against the sense and interpretation of almost all the old and new Protestants : which is sufficient to shew them to be false and groundlesse . And therefore for brevities sake , we will not insist longer in refutation of them . This only may be observed by the way , that the Presbyterians , are brought to a hard straight : when , for all their disciplin , which they bragge is so clearly in Scripture , they are enforced to run to one word ; and that also they must Etymologize and vnderstand , against the sense , of all Christian Nations and Ages .

But albeit the Presbyterian disciplin cannot be found in the Scripture , nor Fathers , nor cannot by any right reason be drawen from them ; yet perhaps it may be good in it self , and a heavenly thing . Well then : we shall , according to to our Saviours rule , try it briefly by its fruits . It made indeed great promises of it selfe , and had some faire floorishes : but the fruits did not answer to expectation , neither were they proportionable to the great labour that was bestowed in planting , nor to the aboundance of blood , that was shed for watering that vnhappy tree . Among many high commendations of Presbytery , which are collected in the 34. chap. of the Survey of the holy Disciplin , it was said in Queen Elyzabeths time The want of Presbytery is the cause of all evil . It 's not to be hoped that any Commonwealth can floorish without it . Without this disciplin , there can be no right religion . These who reiect this disciplin , refuse Christ to raigne over them . At the beginning also of these troubles in Scotland , the people were fed with large promises of the good of Presbytery . For then it was said , that all Prelatical pride and Tyranny , should cease : all innovations , should haue an end : the purity of the Gospel , should be restored : and all blissings should be poured downe with Presbytery vpon this Nation . These were the promises & floorishes of Presbytery : but the fruits have proved iust contrary . For there was never more , yea hardly ever such pride and Tyranny : never more Innovations : never greater miseries and calamities : and never lesse solid religion , and more inclination to Atheisme : as may appeare by reflecting on what hath been said above . It cannot be denyed , ( whatsoever the Government of the Church be ) but our Saviour doth require mecknesse and humility in the Governours of it ; and yet the Covenanters ( in the iudgement of many ) haue carried themselves , as if Christ had not required these vertues , but rather the contrary vices . Therefore , many of the wiser sort of those in England , who were weary of Episcopacy , after they had taken a short Triall of Presbytery , soone smeld out the nature of it ; and finding they had changed for the far worst , and that their Consciences were oppress'd by more heavy Task-masters , they did quickly cast off that heavy yoke ; and so finding out a third way of Independency , haue many wayes , since that time , both outwitted , and over throwen the Presbyterians , by their owne weapons .

To conclude this matter : I found after a serious triall , that Superiority of Pastours , is conforme both to the old and new Testament : that Episcopacy , is so far from being Anti-Christian and against Gods word ; that it is most Christian and expresly contain'd in the word of God , which was so vnderstoode by the holy Fathers : and that this was the governement of the primitive Church , in the purest times , when the office of a Bishop , was not so much a place of honour , as a worke of labour , and the next degree to Martyr-dome ; as is evident in the Bishops of Rome , thritie of which and above , did successively , after S. Peter , shed their blood for Christ . And vpon the other part , I could not find parity of Ministers , and the new disciplin in the Scriptures : but rather , I found that it was against Scripture , against the holy Fathers , and the whole primitive Church : against sound reason , and good governement : against many Protestant Churches , & the learnedest men of that profession : and against the practise of our first Reformers : and that it brought in confusion in the Church , and Tyranny over mens consciences : that it was condemned , as an ancient heresy , by the holy Fathers ; and that , as an evil tree , it had lately produced much evil fruite . Therefore I could not abandon all these divine and humane authorities , these manifest reasons and experiences , which I found in confirmation of Episcopacy , and in condemnation of Presbytery , for the strong cry's of some few passionat Ministers : who , as they are destitute of all divine and humane authority ; so they scarcely professe to satisfy men in reason . They will haue their bare words , accompanyed with a sigh or a grone , to be sufficient , to oblige all men , to swear , and believe , all that they say or can invent ; albeit you find never so great authotity , yea and reason it self to the contrary . It 's knowen , how a great Apostle of the Covenant , cry'd out against some Ministers , who , shortly after the beginning of these troubles , came to reason for Episcopacy , or to demand reason , for the abolishing it , and setting vp of Presbytery . Away , Away , said he , with your reason ; you must quite all reason , and help poore Christ a lift . Which he said truly in a part . For any man , who would believe them , must quite reason , and more too .

I found , at lenth , this matter concerning Episcopacy , or the governement of the Church , to be of greater consequence , then many thinks , or I was at first aware of . For what can be more fundamental to the Church , then the Order and governement , which Christ hath established in it ? What can be a more dangerous & fundamental errour then to overthrow , yea , and accurse that order and governement , which Christ had setled in it ? If it be Treason in any Kingdome or Commonwealth , for any private faction , to overthrow the fūdamental Governement , which is established in them by law ; What high treason is it against Christ : to abrogate and accurse that order and Governement , which he , with so great wisdome , had setled in his heavenly Kingdome ? Therefore if Episcopacy be ordain'd by Christ , and so be , iure diuino , as it appear'd sufficiently to me for the reasons lately touched ; In Antidot . by S. N. 3. part . p. 134. Then , as the Puritan Authour of the tuelue general arguments , reasoneth well , and acknowledgeth ingenuosly : The Churches of Scotland France Low Countries and other places . cannot be a true Church : but the Synagogue of Satan , contradicting therein both Christ & his Gospel . Moreover , if there can be no true Church without lawfull Pastours ; and no lawfull Pastours can be without lawfull ordination ; and none hath power of ordination except Bishops alone , as the doctrin and practise of the ancient Church do shew : Then the destruction of Episcopacy brings alōg with it , the destruction of all lawfull Pastours , and so consequently , of a true Church and Sacraments which is a most desperat errour ; as it was a most cruel Tyranny , to enforce others to swear and believe it , against their Consciences .

CHAP. VIII . Of our Lords Prayer , neglected to be said by the Presbyterians .

AFTER I had tried the Presbyterians abrogation of the Apostolique governement , which Christ had established in his Church ; I proceeded next , to consider brieflly their innovation , concerning the most excellent of all prayers , which himself had made , and recommended to his Church . We were taught , from our infancy , to ●ay our Lords prayer : and the Ministers themselves did ordinarly conclude their prayers with it . Christ made it , and the Scriptures containe it . So that we had not only the dignity of the Authour , & the authority of the Scriptures ; but also the practise of the Ministers , and of the whole people , to render the vse of this divine prayer , laudable and profitable . But after the Presbyterians tooke vpon them to be Reformers , they abolished all set prayers , and this also was worne out of vse , as well as the rest . Yea , as they all neglected , any more to say it , so there were some , who thought not that sufficient , vnlesse they spoke also too boldly against the vse of it . I could never see any probable pretence for this Presbyterian innovation ; which ( as I am informed ) seem's so strange and incredible to strangers , that they can hardly believe it . Therefore this alteration being so vnreasonable , I did quickly discover the absurdity of it .

1. I found it , to be against the practise of our first Reformers . 2. Against the Scriptures . 3. Against the ancient Church , and holy Fathers . 4. That the Presbyterians by forbearing to say this prayer , did rob themselves of the benefite of the most excellent and efficacious of all prayers . 5. That they did not bring so good prayers in the place of it .

Because the Presbyterians , pretended alwayes , to reduce all things to the purity of our first Reformation ; I informed my self of the practise of our Reformers ; and I found they made publique vse of this prayer ; as may be seen in M. Knoxes Chronicle pag 288. where , at the conclusion of the prayer , for election of the Super-Intendents , it is said : We crave the encrease of thy grace , as by thee , our Lord , King , and only Bishop , we are taughs to pray : Our Father &c. So that this Presbyterian innovation , is clearly against the purity of the first reformation .

2. It is also manifestly against the Scripture , for after our Saviour had reproved the hypocritical prayers of the Pharisees , and much speaking of the Heathen ; Math. 6.9 . he saith vnto his disciples : Be not you therefore like to them &c. Thus therefore shall you pray . Our Father &c. And because , some do very phantastically pretend , that our Saviour , did not prescribe this prayer to be said ; but only did shew it , as a forme , or model of prayer , to be followed : they are clearly convinced out of the 11. chap. of S. Luke , where our Saviour said to his disciples : when you pray : say , Luke 11.2 . Father , hallowed he thy name &c. Our Saviour here , saith not ; say thus or after this manner : but say , Our Fathers . &c.

● . This Presbyterian innovation , is also much against the practise of the holy Fathers ; and primitive Christians ; who vsed this divine prayer frequently and dayly . S. Augustin beareth witnes of this , when he saith . Aug. in Enchir. c. 71. The dayly prayer of the faithfull , doth satisfy for our dayly & light offences : for it s theirs to say ; our Father which art in heaven . Where the holy Father , call's this prayer , for the dayly vse of it , the dayly prayer of the faithfull And albeit , Aug. l. de Magistro c. 1. & in epist. 121. ad Probam as the same S. Augustin testifyeth elswhere , there be not an absolute necessity , of saying the same words , but to pray in the same or the like sense : yet the Church of Christ in all ages , did ever give such respect , vnto this heavenly prayer ; that she hath continually vsed , not only the sense and meaning , but also the very words of Christ . And although also , she made vse of other prayers ; yet she never omitted this , but vsed it dayly and frequently , as deserving most iustly the preeminence above all other prayers .

4. The holy Fathers do shew , not only the excellency of this divine prayer , but also the great efficacy of it , to obtaine from God all benefits . S. Cyprian writes thus of it's excellency . O deerly beloved , Cyp. de Orat. Dominica . how great and how many are the mysteries of our Lords prayer ! They are briefly collected in speech , but they are Spiritually copious in power : So that nothing is omitted in our prayers and supplications , which is not contayn'd , in the compend of that heavenly doctrin . Tertull. lib. de Oratione . Tertullian calls our Lords prayer . Tho Breviarie , or Compend , of the Euangel And saith : that how much it is shortned in words , it is as much enlarged in senses . But there needeth not much commendation of the worke , to those who know the Excellency of the Authour . The same S. Cyprian doth shew the great efficacy of this prayer , in these excellent words . Cypr. ibid. Since we haue Christ , an Aduocat with our father , for our sins ; when we sinners do supplicat for our offences ; let vs bring forth the words of our Aduocat . For when he saith : what euer you aske from the Father , in my name , he will giue it vnto you : how much more efficaciously , shall we obtaine what we aske in Christs name ; if we aske it by his owne prayer ? And againe , he call's it a friendly & familiar prayer , to pray God with his owne : to make the prayer of Christ , ascend vnto his eares . The Father , saith he , will aknowledge the words of his Son : when he who dwelleth inwardly in the heart , is also outwardly in the tongue . S. Augustin , in the place lately cited , doth shew also the vertue of this prayer , when he saith : that the dayly saying of it , doth satisfy for our dayly and light offences , without which this life is not led . Therefore the Presbyterians by neglecting to say this prayer , did deprive themselv's , of the benefite , of the most excellent , and efficacious of all prayers . And therefore , albeit they tooke exception , against all set formes of prayer , which were made by men , and would say them no more ; yet they might haue alway's excepted this prayer , which was made by God : both for the excellency of it self , and the dignity of the Authour . But all were put in the same Category . Yea , there were some of the deepest Presbyterian dye , who did not think it sufficient , to neglect the saying of it : vnlesse they spoke also irreuerently , against the vse of it . And there were some so vnreasonable , that they would maintaine , it was not only vnprofitable to say our Lords prayer ; but also vnlawfull . We noted above , how a great Apostle of the Covenant , called publickly , the vse of saying often our Lords prayer , a Papistical charme . An other Minister in Galloway did glory ( as I was assured by a person of knowen honesty ) that he had banished , out of his parish , two Idols : to witt , Our Father &c. and God of all glory and peace &c. Which was a short grace , that was said ordinarly after meate : for all graces , as well as prayers , behoved to be extemporary , even among the Laiques , who intended to be in the right Presbyterian Mode . But as that person , to whom this Minister spoke , answered him well , saying : If you haue banished these two , which you call Idols : I feare you shall bring in worse Idols in their place . So it fell forth . For in place of that diuine , short , and excellent prayer , made by God : we got long , tedious , inconsiderat prayers , made extempore by men ; which , for the most part , were full of Tautologies , and idle bablings . As Tertullian said well of our Lords prayer . That it was short in words , but large in senses : So the contrary may be said , not vnfitly , of the Presbyterians extemporary prayers : They were large in words , but very short of sense . And this was the Noble exchange that we made : which certainly was for the worst .

Seing then it 's evident , that our Lords prayer , is the most excellent of all prayers ; that it was made by Christ for our vse : that it was highly esteem'd , and frequently vsed by the holy Fathers , and the primitive Church : that it 's most efficacious to obtaine from God all benefit's ; and besid's , that it was said publickly , by our first Reformers , and is yet vsed by all the old Protestants ; I could not approve the Presbyterians innovation , of forbearing to say it . Much lesse could I approve , the irreverent , or rather blasphemous opinion , of some , who maintain'd , that it was both vnprofitable , and vnlawfull to vse it : which I found also to haue been maintain'd , many yeares ago , by the Brounists and Puritans : as may be seen in Britannomachia Ministror . lib. 2. cap. 6. dogm . 13.14 . For what is the authority of Presbytery , against all these authorities , which are brought for the laudable vse of our Lords prayer ? And how much lesse is it to be esteemed ; since this innovation , did not proceed from any general consent , of the whole Ministery : but from some few giddy domineering heads , which Tyrannized over the rest , and made them to follow their example . For now , since Presbyterian power is a little quailed , diuerse Ministers , are clinging in againe , to their old custome , of saying this divine prayer ; which they may do now , without danger .

I admired much , when a Catholique friend shew me , Gualter Chronol. saecul . 11. cap. de Waldens errore 29. that the Waldenses defended an errour iust contrary , in this matter , to the Presbyterians . For they maintain'd , that no other forme of prayer , was to be admitted , except our Lords prayer , as may be seen in Gualterus : and these , admits almost all other prayets , except that . I thought the Waldenses and we had agreed better together : for I had often heard , that we were all of one religion . But the same friend made an other observation on this matter , which seem'd to be more smart . For after he had showen me a ridiculous story , which is related , towards the end of the Preface to M. Knoxes Chronicle , with many fabulous-like circumstances ; and which thereafter , I found ( not without some admiration ) to be repeated in B. Spots woods new history : Spots . hist. lib. How there fell forth a great dispute and trouble among the Doctours of S. Andrew's , 2. p. 91. Anno 1550. a little before the Reformation ; Whither our Lords prayer , should be said only to God ; or if it might he said to the Saints also ? Now , said he , this fable by Divine providence , is truly turn'd on your Presbyterians . For they will not have our Lords prayer to be said , neither to God , nor the Saints ; and they withdraw men , by their evil example , from saying to their heauenly father : Our Father ▪ which art in heaven . &c.

CHAP. IX . Of Glory to the Father &c. or of the hymne of Glorification , taken away by the Presbyterians .

FROM the reformation of our Lords prayer , which was said to our heavenly father ; the Presbyterians proceeded next , to reforme , or rather to abolish the hymne of Glory , which was ordinarly sung in praise of the holy Trinity . This Innovation seem'd very strange , and gaue great scandal to many . For besids , that it had been vsed from our infancy , and was sung publickly in all Churches , at the conclusion of of the Psalmes : it contain'd not the least apparance of evil , but rather , did appear to tend much , to the honour of God , to whom all praise & glory principally belongs . And albeit it be not , word by word , in one place of the holy Scripture , as our Lords prayer is ; yet the sense , and the like words , if not the same , are to be found in it . For what is more expresly contain'd in the new Testament , then the Father , Son , and holy Ghost , in whose name we are all baptized : and which , all true Christians do acknowledge to be one true God ? And what is more cleare in Scripture , then that Glory is due vnto God ? S Paul saith : to the King of the worlds , immortal , 1. Tim. 1.17 . Pet 2. epist. 3. ch. ver . 18. Iude ver. 25. invisible , only God , be honour and glory for ever . Amen . S. Peter also speaking of Christ , saith : to him be Glory both now and to the day of eternity . Amen . And S. Iude : to the only God our Saviour , by Iesus Christ our Lord , be Glory & magnificence , empire and power , before all worlds , and now , & for all worlds evermore . Amen . There is nothing more frequent in the Revelatiō , then redoubling of this Glory to God . S. Iohn saith , that he heard every Creature , in heaven and vpon earth , saying : Apocal. 5.13 . to him who sitteth on the throne , and to the Lambe benediction , & honour , & glory , & power , for ever and ever . Therefore , since the giving of Glory to God , is the principal exercise of the Saints , in heaven : why may it not , or rather , why ought it not , to be the exercise also of the Saints on earth ? S. Iohn saith , he heard a voice come out from the throne , saying . Apoc. 19.5 . Say praise to our God all you his Servants : and you that feare him , little and great . Why then should the Presbyterians hinder both little & great , to sing this hymne of praise & Glory vnto the holy Trinity ? Why should they goe against their owne former practise , and that custome which was observed by their first Reformers , and which is yet keep 't in all the more ancient Protestant Churches ? How could one of their Ministers interrupt the people , when they were singing that hymne , by crying out no lesse ridiculously then scandalously : No more Glory to the Father : No more Glory ? Indeed , if the Presbyterians denyed the mystery of the holy Trinity , as the Arians did , they might vpon that false ground , had some pretence of reason , for this innovation : but acknowledging the truth of that Divine mystery , they appear'd very vnreasonable for abolishing that hymne , which was ordinarly said in praise of it , and which hath so good ground in the holy Scriptures .

Being therefore desirous , to know this matter from the source , I had my next recourse ( according to my accustomed methode ) vnto the primitive Church , & the holy Fathers . And there I found that this hymne was most ancient , & an Apostolical tradition : that it was highly esteem'd , and much vsed by the Catholique Church in the primitive times : that as some heretiques did much endeavour to pervert it ; so the Catholiques did labour as diligently to preserve it , in the same purity , as it had descended vnto them , by continual practise and tradition . And lastly , I found , that God did approve the laudable vse of this hymne , by some notable miracles . All which we shall briefly shew . Basil . ad Amphiloch . de sp. 5.

How the hymne of Glorification was vsed , from the very tyme of the Apostles , S. Basil the Great doth largely shew . For when the Sacrament of Baptisme was administrated by them , in name of the Father , & of the Son , and of the holy Ghost , the faithfull answered : Glory be to the Father , & to the Son , and to the holy Ghost . Which custome of glorifying God ; the same holy father doth affirme to be an Apostolical tradition , which had been every where observed , throughout the whole Church . Of this matter , Cardinal Baronius treateth amply , in his third tome , anno 325. Where he also sheweth , that this hymne was of so great authority and esteeme , in the ancient Church , that , when the holy Fathers , in the Councel of Constantinople , were to establish a rule of faith , against some Heretiques , who denyed the Divinity of the holy Ghost ; they would haue inserted in that Symbol , a testimony from this hymne of Glory , for the Divinity of the holy Ghost , in these words : Who with the Father and the Son ; Baron . tom. 3. anno 323. n. 174. is adored and Con-glorifyed . And albeit this hymne was much vsed in the Church , from the beginning ; yet it was sung more frequently , in honour of the blessed Trinity , after the Arians began to corrupt it .

How the Arians did strive to change and pervert this hymne , the same Card. Baronius sheweth out of Sozomen : Baron . ibid. n. 173. for as they had changed the forme of Baptisme , by saying : I baptise thee in the name of the Father , by the Son , in the holy Ghost : so also they corrupted the hymne of Glorification , by singing : Glory be to the Father , by the Son , in the holy Ghost . Which diversity bre● a dissension in Antioch , between the Catholiques and the Arians : whilst they would keep the ancient custome , and the others would bring in their corrupt innovation . Therefore the great Councel of Nice , Baron . ibid. n. 176. which had condem-the Arian heresy , for the more confusion of it , gave order to continue these hymnes in the Church , which were in vse to be sung formerly in praise of the holy Trinity , and especially the hymne of Glorification , which the Arians had changed and endeavoured to pervert , as they had impiously denyed the mystery of the holy Trinity , in whose honour it was said . And from this time , that hymne began to be more frequently vsed ; so that the Countrey people would sing it , whilst they were busied about their ordinary labours . For how much the Arians did strive to suppresse and pervert it ; so much the Catholiques did labour to preserve and celebrat it . For which cause , S. Ambrose did conclude all the new hymnes , which he made , to be sung by the people , during the time of the persecution which he suffered of the Arians , with the hymne of Glorification , as S. Augustin testifieth . Ang. lib. 9. Confes● c. 6.7 . Ambros . in Auxent And therefore , being accused by the Arians , for hauing deceived the people , with the verses of his new hymnes , he answered : I do not deny that &c. What is more powerfull then the Confession of the Trinity , which is celebrated every day by the mouths of the people ? They labour all earnestly to confesse the faith : they know to praise in verse , the Father , Son & holy Ghost : and they are all become Teachers , who scarcely could haue been Schollers . Yea , to confound yet more the Arians , who blasphemously said , that the Son was made by the father in time , and that there was a time , when he was not , the holy Councel of Nice was pleased to add vnto the ancient hymne of Glorification , Glory to the father &c. That appendix : As it was in the beginning , & now , and ever shall be , world without end , Amen . Which clause did appeare in my iudgment , as a prophesie , serving not only for the confusion of the Arians , but also of the Presbyterians .

Moreover , the Christians of old , vere so carefull , to preserve the integrity of this hymne , as it had been delivered vnto them by their religious Ancestors ; that they would not suffer so much as one syllable of it to be altered : So that diverse of the faithfull did take offence at some expressions of great S. Basil , who ended his Sermons with the Glorification , for not observing prec●sly the words of it . And therefore he wrote an excellent booke de Spiritu sancto , to give satisfaction vnto the Catholiques , and to take away all aduantage , which the heretiques might haue drawen from his expressions . Where he professeth : Basil . de Sp. S. cap. 27. that it is not lawfull to any person whatsoever , to reiect or write otherwise the syllabe , And , which proceeded from our Lords mouth . The same did Pope Vigilius testify ( as Baronius relateth ) to Eutherius a Spanish Bishop , Baron . tom. 7. anno 5●8 . p. 279. who had shewed him , that some evil Christians in Spaine , had changed both the forme of Baptisme , and the hymne of Glorification , by taking away from them both , the particle And , before the holy Ghost , saying I baptize thee in the name of the Father , & of the Son , holy Ghost . Doing the like also when they sung the hymne of Glorification : To which the Pope ansuered , that these were novelties and dangerous errours ; wherein , if these persons would obstinatly continue , they could haue no communion with the Catholique Church . By this , and diverse other experiences , I perceived , how carefull the ancient Christians were , to preserve the purity of divine truths , & of Apostolical traditions ; that they would not quite not alter so much as one syllable of them , to please all the Heretiques in the world . What would they thought then of the Presbyterians , who haue not taken away on syllabe ; but the whole sentence and substance of this hymne ?

Lastly , I found that God hath been pleased , to approve the laudable vse of this divine hymne , by miracles . For , whereas diuerse Catholiques had their tongues cut out , by the wicked & cruel Arians , in the persecution , which they endured vnder Hunericus the Arian King of the Wandals ; by the admirable power of the holy Ghost they spoke distinctly without their tongues , and did celebrate the divinity of Christ : as Baronius sheweth , by the testimony of irrefragable witnesses , Baron . tom. 5. anno 484. as of Iustinian the Emperour , and diverse others , who saw some of them with their eyes , and beard them speake . Which matter also Cornelius a Lapide doth touch , in his Commentaire on the 8. ch. to the Rom: v. 28. Moreover , the same Baronius doth also relate , out of many good Authours . Baron . anno . 1055. how Hildebrand the Popes Legat in France ( who became thereafter Pope Gregory the 7. ) did , by this hymne miraculously discover diverse Simoniack Bishops , in that Kingdome-For when one time , a learned and eloquent Bishop was accused of Simony before him , which he would by no means confesse , being suddenly commanded by the Legat to say : Glory be to the Father & to the Son , & to the Holy Ghost ; he pronounced indeed clearly and distinctly the Father & the Son ; but by no means could he pronounce the Holy Ghost . By which miracle he was moved to confesse his fault , & to quite his Bishoprique : after which confession , he pronounced distinctly the whole hymne . Diverse other Simoniack Bishops , in that Countrey , were induced by the same miracle , to do the same . So that God Almighty , for approving the vse of this heavenly hymne , hath made his approved Servants , who wanted their tongues , miraculously to pronounce it : and from these , who had tongues , but vere vnworthy , he tooke away even their natural power to vtter it .

What shall we say then of this inconsiderat Presbyterian sect , which hath outstripped the Arians , the most wicked of all Heretiques ? For these did only change a little this glorious hymne , which yet ; with that change , might admit a good sense ; although they made it for a perverse end : but the Presbyterians , to their greater ignominy , haue totally abolished it . Wherein they haue shouen themselv's against the Scripture , and to be clearely opposit unto the holy Prim●tive Church , to the sacred Councel of Nice , to the custome of their first Reformers , and to goe against their owne practises , and of the other Reformed Churches abroad . Yea , in an other consideration , the Presbyterians appeare , in this point , to be worse then the Arians . For these Heretiques , denying the mystery of the holy Trinity , by opposing one or two places of Scripture ( which they did privatly & falsly expound ) to the constant & ancient belief of the whole Christian world ; did rationally , supposing these ill principles , to change the hymne of Glorification , which was said in in honour of the holy Trinity , yea , if they could , to haue altogether abolished it : which doubtlesse they had done , if shame could haue permitted them . But they left this effronted action to the Presbytery , which is more passionat and lesse rational , then the Arians . For the Presbyterians pretending to believe the mystery of the holy Trinity , haue most irrationally abolished that hymne of Glory , which had been said in honour of it , from the beginning of Christianity . I was much astonished , when I considered , into what miseries & raveries , inconsiderat passion , & furious zeal do drive men , who vnder pretence of greater purity , & of more close adhering to the Sriptures , stray alway's further from them , and fall into greater impurity and defile themselv's with more filthie errours .

This innovation , shortly after it came in , was very hardly press'd against me , by a Roman Catholique of my acquentance : who tooke occasion therevpon , to say vnto me . What is the reason , that M. Knox your first Reformer , whom you esteem no small light , did not abolish the hymne of Glorification , as your Presbyterians haue lately done ? Or , if he did not see all things , how could it escape the sharp eyes of these two famous first Apostles , Luther & Calvin , whom you believe to haue bein sent extraordinarly by God , to reforme the Church ? They neither saw , nor could see any thing blameable in it . When he saw , that I answered nothing , but only blamed the Presbytery , for their inconsideration & inconstancy , which indeed was all that I could say : he told me that S. Paul manifesteth the true Source of this , & the like innovations . For , speaking of false Teachers , he saith : Evil men , and Seducers , shall wax worse , erring & driving into errour . So , that , 2. Tim , 3.13 . what the first Reformers ( who could not on a suddaine deny all truths ) left vntouched , your second Presbyterian Reformers haue abolished : as they haue done here the hymne of Glory , which was said in praise of the holy Trinity : and for which , you haue got the noble exchange of continual praises of the Covenant & Presbytery . But as the great Councel of Nice did add vnto the ancient hymne of Glory to the Father &c. that clause . As it was in the beginning &c. For confusion of the Arian heresy : So also it hath , by the same addition , prophetically foretold the continuance of it for ever , to the confusion of this new sect called Presbytery , which is most consonant to that of S. Paul : To God be glory in the Church , and in Christ Iesus to all generations , world without end Amen . Ephes. 3.21 . That Church , which hath triumphed over the Arians , who corrupted this glorious hymne ; will also triumph over the Presbyterians , who have abolished it . Yea , this hymne shall not only continue to the worlds end , in the Church Militant : but it shall be also the exercise of the Church Triumphant , which shall never cease , for all eternity , to sing praise & glory , vnto the most holy Trinity . Thus ended my Catholique friend : whose words I found to be more waighty ; a good space after , then they appear'd to me , at the time , when he spoke them . Moreover , I remember he desired me to consider , that these innovations against our Lords prayer , and the hymne of Glory , were such blacke actions ; that the prime Presbyterians who introduced them , were ashamed to make acts to forbid them , as they had done for abolishing of Episcopacy , and some other points ; but only brought them in by a desuetude , as they speake , and so wore them out of vse . Which , sheweth , said he , that they would gladly haue some things done covertly , which they are asham'd to avow publickly .

CHAP. X. Of the Apostles Creed , denyed to be Apostolical , by the Presbyterians .

THERE was hardly any thing , that the Presbyterians did , which made me stumble so much ; as their Innovation , concerning the authority of the Apostles Creed . They were not content with their Reformation , or rather abrogation of the Apostolique governement , vnlesse they also did deny the Creed to be made by the Apostles , and so weare it out of vse , as they had done our Lords prayer . At the end of of their new Catechisme , they speake thus of the Creed : Shore Cat. West . in fine . Albeit the substance of the doctrine comprised in the Abridgement , commonly called the Apostles Creed , be fully set forth in each of the Catechismes , so as there is no necessity of inserting the Creed it self ; yet it is here annexed , not as though it were composed by the Apostles &c. In which words , they reach covertly two things . 1. That the Creed it self is not necessary , if we have the substance of it , as it is explain'd in the new Presbyterian Catechisme . 2. that it needs not be esteemed , to be composed by the Apostles . But their practise did shew more evidently their meaning . For they did not only declare it , not to be Apostolical , and therefore to be only a humane collection : but also they did no more say it , neither did they require it to be said any more of others ; as the custome was formerly at Baptismes . And by these means , they put it out , both of estimation and vse .

This innovation gave great scandal to many , who thought iustly , they could thereafter be sure of nothing , since their Creed was called in question . This was vniversally esteem'd , before the Covenant began , the badge or mark of a Christian , and the principal foundation of the Christian religion . The authority of it was held so sacred , that it was an ordinary proverbe in mens mouth 's , when they would give great assurance of performing any thing they had promised : that before they failed . They would as soone deny their Creed . As it was called the Apostles Creed ; so it was taught for such . & so it was believed and esteemed to be . It was publickly said , in the Church , by parents , at the Baptisme of their Children ; and it was required to be said by the people , when they were Catechized . But all these things were altered and overturned by the Presbyterians . The authority and esteem of the Creed was dash't , by their denying it to be Apostolicall : and the custome of saying it , both publikly & privatly , was taken away ; so that it was soone worne out , both of vse and request . If they did this so easily with our Lords prayer , which is contain'd in Scripture ; how much more easily would they do it with the Creed , which is not in Scripture and which they pretend to be a meer humane collection ? And so , in a short time , they would get it to be altogether slighted , as a humane invention , and banished out of the memories of men .

Wherefore being desirous to penetrat this matter more inwardly , I found after some diligence , that the same grounds , which can be brought for the Apostolique authority of the Scriptures , are also brought , and that in an eminent degree , for the like authority of the Creed . And therefore , if we receive the one , we cannot reiect the other . I shall briefly collect , what I found , or hath been shewed vnto me , for the Apostolique authority , great excellency , & frequent laudable vse of this diuine Symbol . Baron . tom. 1. Annal. an. 44. n. 15. & seq. Cardinal Baronius in the 1. tome of his Annals doth shew , by the testimony of the holy & ancient Fathers , that the Creed was composed by the holy Apostles , a little before they were to part , and goe into several Countries , to preach the Gospel vnto the Gentils : to the end there might be a certaine , short , clear rule of faith , in which they all agreed , wherein they were to instruct all persons , and by which , as by a certaine badge , all Christians might he knowen . For this cause , it was not committed to writing ; but was delivered by lively voice , and imprinted in the hearts of Christians , by the faithfull diligence of the Apostles . This S. Hierom , Hier. epist. 61. and S. Augustin do testify . The first saith : The Symbol of our faith & hope , which was delivered by the Apostles , is not written in paper or inke , but in the fleshly tables of the heart . The other affirmeth , Aug. ser. 119. de temp. Idem ser. 69. de expos. Symb. that the Creed was not written ; that it might be retain'd in the hearts of the faithfull . And againe he saith . The holy Apostles did deliver a certaine rule of faith , which being comprehended in tuelve articles , according to the number of the Apostles , they called a Symbol ; by which the faithfull may hold Catholique vnity , and tread vnder feete heretical impiety . To these two great Doctours , Ambro. ser. 38. & epist. 81. agrees also S. Ambrose , who saith : The holy faith is contain'd in the Symbol of the tuelve Apostles , who , as skiful Artificers , meeting together , haue made a key by common counsel . And againe : Let vs believe , saith he , the Symbol of the Apostles , which the Roman Church doth ever preserve and keep 's inviolate . And if we will ascend higher , S. Iren. lib. 1. c. 2. & lib. 3. c. 4. S. Clement , epist. 1. ad frat Domini . Basil . de de Sp. S c. 27. S Ireneus Bishop of Lions , and disciple of S. Polycarpus , sheweth that diverse Nations believed without Scriptures , by tradition , which certainly was of the Apostles Creed . S. Clement , the disciple of S. Peter , & Coadiutor of S. Paul , doth testify the same : Diverse other Fathers may be seen , cited in Cardinal Bellarmin tom. 1. de verbo Dei non scripto , lib. 4. cap. 4. S. Basil doth reckon the Apostles Creed , as a principal Apostolique tradition . And , in a word , I found that all Christian Nations and Ages , have borne testimony of this truth .

Moreover , I found that in the primitive times , this Symbol was holden in so great reverence , that in General Councels , it vsed to be first recited , Baron vbi su . pra . Aug. de Symb. and lay'd downe , as the ground of the whole Ecclesiastique building , as Baronius doth shew . To this purpose ; S. Augustin calls it . The foundation of the Catholique faith vpon which the edifice of the Church , built by the hands of the Prophets and Apostles , did rise . ad Cat. lib. 3. c. 1. Leo ad Pul. Aug. ep. 96. And S. Leo saith , that this short and perfect Confession of the Catholique Symbol , which is sealed by 12. sentences of the Apostles , is so furnished with heavenly armour ; that by this sword alone , all opinious of Heretiques may be cut of .

As I found such greet testimonies to prove the Apostolique authority of the creed ; so I did find , that the holy Fathers , did highly praise the excellency of it , as of a worke worthy of such diuine Architects . S. Augustin calls it . Aug. ser. 42. de trad. Symb. The comprehension & perfection of our faith . It 's simple , saith he , short & full . That it's simplicity might serve the rudnesse ; it 's shortnesse the memory ; & its fulnesse the instruction of the hearers . Elswhere he calls it the Compend of the Scriptures . lib. 1. ad Catech. Id. m ser. in Vigil . Pentecost . And againe he saith : This is a Symbol briefe in words , but large in mysteries . For whatsoever is prefigured in the Patriarchs , whatsoever is declared in the Scriptures , or foretold by the Prophets . &c. is contain'd , and briefly confessed in it . And in his Sermon above cited de Traditione Symboli , speaking of the Creed , he saith : These are not humane words , but heavenly mysteries of our Lord . But most notable and efficacious are the words of Rufinus to this purpose . The Apostles , Rufin . in praef. de expos. Symb. saith he , being to part from one an other to preach , they lay'd downe this marke of their faith and agreement : Not as the children of Noe being to part from each other , rearing vp a tower of bricke and slime , whose top should reach vnto the heauens : but building the fortresses of faith , of liuely stones , and heavenly pearles , which should stand stedfast against the face of the enemy : which neither the winds should shake , nor floodes subvert , nor boysterous stormes or tempests move . They therefore being to separate , building the tower of Pride , were deservedly punished with the Confusion of tongues , that not one could vnderstand the speech of his neighbour : but these , who built the tower of Faith , were endued with the skill and knowledge of all languages ; to the end , that the one might be the marke of Sin , and the other the monument of Faith . Thus Ruffinus .

Lastly ; the same holy Fathers do shew the frequent laudable vse of the Apostles Creed , in the primitive Church . It was first taught and delivered vnto those , who desired Baptisme ; and it was required to be publickly said by them immediatly before their baptisme . This custome ( as Ruffinus sheweth ) was carefully observed in the Roman Church . Ruffin . ibid vt supra . S. Augustin also doth witnesse , how the God-fathers did say it , in name of the Infants whom they presented to Baptisme : and therefor he earnestly exhorts every Christian , when he comes to the yeares of discretion , to say frequently the Apostolique Creed , which he professed by the mouths of those , who presented him to Baptisme , and call's it the Mirrour of a Christian : Render saith he , your Symbol render it vnto the Lord : Aug. homil. 42. be not weary to rehearse it : the repetition of it is good , least forgetfulnesse creep on thee . Do not say : I said it yesternight I said it to day , I say it every day , I haue it well . Remember thy faith : behold thy self : Let thy Creed be a Mirrour vnto thee , there see thy self if thou believe all , that thou confesses thy self to believe , and reioyce dayly in thy faith . Let it be thy riches , the dayly Apparell of thy Soule . Do you not cloath your self when you rise ? So by remembering thy Creed , cloath thy Soule , least peradventure forgetfulnesse make it naked . S. Ambrose calls it the Seale of our heart , which we ought dayly to review ; and the Watch-word of a Cristian , Amb. lib. 3. de Virginib . tom. 4. which should be in readinesse , in all dangers .

By all which irrefragable testimonies , the sacred authority , great excellency , and frequent laudable vse , both in publick and private , of the Apostles Creed , did appeare sufficiently vnto me . So that I found , for it , the consent of peoples and Nations ; the testimonies of the holy Fathers , the Martyrs , Saints , and Christians of all ages : that is of the Vniuersal Church , the piller & ground of truth : which are the greatest assurances , that can be had vpon earth . And therefore I rested fully satisfyed with them . But I was much more confirmed in this resolution , when I vnderstood by a serious conference with a friend ; that there was the same certainty for the Creed , that there is for the Scriptures ; to witt the Tradition or testimony of the Church . S. Augustin delivers clearly this truth , concerning the Scriptures . Aug. cont . epist. fund . c. 5. I would not haue believed ( saith he ) the Euangel , unlesse the authority of the Catholique Church had moved me &c. and that authority being once weakned , neither can I believe the Euangel. This testimony & authority of the Catholique Church , was proved to me , to be the most easy , manifest , and infallible ordinary way , that can be had on earth , to come vnto the certaine knowledge of what books are Scriptures : yea it was clearly proved to be the only way : so that , if once this testimony be weakened , there is nothing left , but guessings & wanderings , after the manner of blind men ; as experience doth shew in the difference , between the Lutheranists & the Calvinists , who agree in all their supposed wayes of knowing the Scripture ; and yet can never agree in the same Canon of the Scriptures . But of this matter , we shall haue occasion to speake more fitly hereafter , in the question of the Church .

If then the Scriptures cannot be certainly knowen , but by the testimony & authority of the Church , and are to be believed for the sam● , as S. Augustin doth affirme ; the Creed also may be knowen , and ought to be believed to be Apostolical , for the same very reason ; since the same testimony & authority are for both . Yea the Tradition & Testimony of the Church , for the Apostles Creed , hath , in a certaine manner , some preeminence , above that which is for the Scripture . For it is more ancient ; more vniuersal ; & more manifest . More ancient : because the holy Fathers and the whole Church , do constantly affirme , that the Symbol was composed by the Apostles , before any part of the new Testament was written . It was more vniversal : because it was received every where , at the very first plantation of Christianity , whereas diverse parts of the Scripture , being directed only to some particular Churches , could not be communicated , but after some space , to the whole Church . It was also more manifest : because there were some bookes of the Scripture , doubted of , by some of the ancient Fathers , till the Vniversal Church did determin the Canon of the Sciptures : but there was never any ancient Christian , who doubted of , or denyed the Apostles Creed , there was such a clear and Vniversal tradition for it . And besides ; the Creed , in it self , is very clear ; as being a short rule of faith , ordain'd for the capacity of the most simple ; according to which , the Scriptures , that are more obscure , ought to be vnderstood .

Seing then the whole Church , in the primitive times , and in all ages , hath professed that the Apostles made & taught the Creed ; it remaines most certaine , that the Apostles did teach it : for greater certainty then this , cannot be had . If the Apostles taught , and delivered it vnto the first Christians ; then they being so taught , were obliged to receive it , with the s●me reverence , wherewith they did receive the Scriptures , which were delivered or directed vnto them , by the same Apostles . And if the first Christians , were so obliged , why not also their children & their childrēs children , & so downeward , from age to age , vntill the end of the world , shall haue the same obligation ? If this obligation held in the first age ; why not also in the second , and in every succeeding age ? Or when should this obligation cease ? Or why more at one time , then at an other ; since the same assurance remaines at all times ? Or why should it cease more for the Creed , then for the Scripture ; since the same testimony is for both ? and if there be any preeminence in this matter , the Creed hath it ; as has been shewed .

Wherefore , as I was , by these considerations , fully satisfyed of the Apostolique authority & laudable vse of the Creed , in the primitive Church , so I could in no wise approve the Presbyterians innovations against it : but rather did much admire of their presumption . For by their denying the Creed to be Apostolique , I saw they denyed the clear rule , and endeavoured to subvert the very foundation of the Christian faith . By their taking away both the publick and private vse of it , they would haue robbed Christians , of the heavenly apparell and spiritual armour of their soules , as the holy Fathers above call it . And all this they do , relying vpon no other grounds but their owne gesses ; which they oppose , and would haue to be preferred to the constant testimony , and irrefragable authority of the whole Christian world . The Iewes brought at least , Aug. in psal. 63. v. 7. sleeping witnesses against the resurrection of Christ ; for which folly S. Augustin mocks them , and saith , that they themselves were sleeping and failed in their search . But the Presbyterians bring neither sleeping nor waking witnesses ; and yet they will blindly iudge , in a matter done above 16. hundred yeares ago , and boldly pronounce sentence against an ancient fundamental truth , which had been received & professed by the Christians of all ages . But albeit the Presbyterians do reiect the authority , & testimony of the Church , yet I saw ( if they followed their owne principles ) they might as easily , discern the Creed to be Apostolique ; as they pretend they can know the Scriptures . For the Maiesty of the style , the harmony of the parts , the purity of the doctrin , and the like , do concurre in the Creed , in an eminent degree , as we haue seen above out of the holy Fathers who do so highly praise it , for its perfections , as a worke Worthy of such heavenly Architects . And the matter being considered in it self , the Creed in all these qualities , is equal , if not Superiour , by outward apparance , vnto the Scriptures . For in them , there are many seeming contradictions hard to be explained : but none in this . Many things in Scripture , not so full of Maiesty , as about S. Pauls cloke &c. 2. Tim. 4.13 . but the creed is totally replenished , with most sublime & divine mysteries . Therefore , if the Presbyterians could by these marks discern the Scriptures , they might as easily discern the Creed to haue been made by the Apostles .

Albeit I admired much , how the Presbyterians could vpon so weake grounds , deny the Apostles Creed , against such invincible authorities ; yet I was much more stricken with admiration , when I considered , what they brought in place of it . For in place of the Apostles Creed , we got the Presbyterians Covenant . As that was denyed to be Apostolical ; so this was cry'd vp to be Divine : for it was called , Gods Covenant ; the Confession of faith &c. As parents were accustomed , at the Baptisme of their children , to say the Apostles Creed , in which they promised to bring them vp ; so now they were made promise , to breede them in the Covenant , which was too long to haue by heart , or to be repeated . This was truly a rare exchange ; to deny the Creed to be Apostolique , & to cry vp the Covenant to be Divine . To rob vs of a most ancient , clear , briefe , positive , Sacred Confession of faith made by the holy Apostles , famous in all ages , & vniversally received troughout the whole world , full of great mysteries , & divine expressions : And to give vs , in place of it , a new , long , obscure , negative Confession , or rather Confossion of faith , full of terrible oaths , execrations & combinations , devised by some few discontented heads , & by cunning and force , obtruded vpon this Nation ; much suspected , at the beginning , to be nothing but a meer pretence of religion ; as it was notoriously knowen to be a humane invention ; and as it 's now at lenth , after all its disguises , manifested for such vnto the world . It 's good fame hath not lasted long , neither at home nor abroad . It got some footing in England , by cunning and worldly interest ; but these soone failing , it was quickly detected and reiected . The Christlan Moderator saith to this purpose . Christ . Mod. p. 2. That the last Reformation setled with so solemn a Covenant , and caried on with so furious a zeal , is already , by better lights discovered , to be meerly humane , & therefore deservedly lay'd aside

Therefore to conclude this point : I found clearly , that the Creed hath been alwayes held to be , & is Apostolique : that it is the foundation & perfect rule of the Christian faith : that it is a worke worthy of the holy Apostles : that it is such a strong & heavenly fabricke , that it cannot be overthrowen by no stormes nor tempests , by no force nor violences , and that it overcomes all heresies : that the ancient custome of saying it publickly at Baptisme , and often privatly , and dayly , is most laudable and profitable to Christian people . And vpon the other part , I found , that the Presbyterians , by denying the Cred to be Apostolique , haue denyed the foundation & clear rule of the Christian faith , & most vnreasonably haue worne out , both the publick & private vse of it : And that they compleated their new Raformation , when they not only reiected the Creed ; but obtruded the Covenant in place of it . And lastly I found , that as the Presbyterians new doctrin in this matter , is most erroneous and presumptuous ; so that all their endeavours , have proved vaine & frivolous . For that fortresse of faith , which was built by the holy Apostles , of lively stones , & heavenly pearles , as Ruffinus speaks , hath held out stronger tempests , then the Presbyterians weake blasts ; and therefore it still stands immoveable . Whereas the Babel of their Covenant , which they were so diligently building , and vpon which they could never get the Capstone , as they often regrated , hath ended in Confusion , and in a short space hath come to ruine . Now , all these things being considered , I refer my self to any man , voyde of passion , if I could reasonably , much lesse Christianly , exchange the pearles of the Apostles Creed , for the drosse of the Presbyterians Covenant .

CHAP. XI . Of the Article , of Christs Descent to Hell , perverted by the Presbyterians .

AFTER that the Presbyterians had thus endeavoured to shake the authority of the Apostles Creed , least peradventure their small authority , might not prevaile against all Christianity , what they could not get effectuated by denying the letter , they laboured to performe by corrupting the sense , and especially of that article , Short Cotech . W st. in fine . He descended into Hell . For in their new Catechismes , they interline , or put on the margent , this glosse with it . He descended into Hell that is . He continued in the state of the dead , and vnder the power of Death , till the third day .

I Observed , that although we had , and said the words of the Creed , before the Covenant began ; yet we did not know the true sense of it , in this and some other articles , albeit as S. Augustin shewes , it was made plaine & short , that it might serve the capacity , vnderstanding , & memory of the simple . For there was a great quarrelling , before these greater troubles , among some of the Ministers , for the sense of these words , He descended into Hell . Some publickly taught , that they behoved to be literally vnderstood , of a real and local descent : others of the preciser sort , called that a Papistical interpretation , against which , they did most sharply inveigh ; and taught , according to Calvin , that the sense of them was , that Christ did suffer in his Soule the horrible torments , of a condemned and forsaken man ; which glosse was called by the former Ministers , a horrible blasphemy .

To come then to the true sense of this article , about which there was such contrariety among the Ministers , I had my recourse to the holy Scriptures & Fathers ; and I found , that there was scarcely any article of our faith more clearly contain'd in the Scriptures , and more vnanimously avowed , by the holy Fathers , who brand those , who do not believe it literally , with the name of Infidels . And lastly I found , that diverse grosse wayes have been devised by the Ministers , since their pretended Reformation , to pervert and obscure it : and when the falshood of one is discovered , they alwayes find out an other , but will never embrace the true sense of it .

The light of reason doth shew to every Christien , that it is not sufficient for mans Salvatian , to hold the words of the Creed ; but it is necessary also to follow the true sense of it . This the holy Fathers do teach , who shew likwise , that , as Heretiques ever endeavoured to pervert the true sense of the Creed ; so the true Church doth ever retaine & maintaine it . S. Cyril , with the Alexandrin Synod , writes to this purpose to Nestorius , Who pretended to believe the Nicen Creed , & yet denyed the blessed Virgin to be the Mother of God . Cyril . Alex. cum Syn. Alex. epist. 10. ad Nestor . Aug. tom. 3. de fide & Symb c. 1 , It 's not sufficient ( saith he ) that you professe with vs the Symbol of faith &c. For you do not vnderstand , nor expound it rightly , but rather perversly , although you Confesse the words of it with your tongue . S. Augustin also saith , to the like purpose . Vnder the few words contained in the Symbol , many Heretiques haue endeavoured to hide their poisons , to whom the Divine mercy hath resisted , and doth resist by spirituall men , who haue not only merited to believe and receive the Catholique faith , in these words ; but also , by the revelation of God , to vnderstand & know it . So the Presbyterians , although they have denyed the Creed ; yet vnder the words of it , they endeavour to hide their poisons .

Although the article of Christs descent to Hell , were not in the Creed ( which is a clear and easy rule of faith , that ought to be plainly and literally vnderstood ) yet it is so clearly in the Scripture , that it cannot be denyed , without wresting of it . S. Peter , in his first Sermon doth apply vnto Christ , Psal 15. v. 9 ▪ 10. a prophesie of Dauid , in the 15 Psasme , which saith : My heart hath been glad , & my tongue hath reioyced ; my flesh also shall rest in hope . For thou wilt not leave my Soule in Hell ; neither wilt thou suffer thine holy One to see corruption . ●cts . 2.30.31 . After S. Peter hath proved , that this Prophely cannot be vnderstood of the Prophet Dauid , he sheweth that Dauid mean't of Christ , in these words . Whereas therefore he was a Prophet &c. forseeing , he spake of the resurrection of Christ . For neither was he left in Hell , neither did his flesh see corruption There is both the old & new Testament for this truth . The Prophet Dauid foretelling , and the Apostle S. Peter expounding , and shewing the fulfilling of it , to witt : that Christs soule was not left in hell , neither did his flesh see corruption . What can be reasonably more required by any Christian ? Aug. epist. ad Exod. 99. But let vs heare S. Augustin so vnderstanding it . That our Lord ( saith he ) being mortifyed in the flesh , did goe into Hell , is very certaine . For that prophecy , which saith : Thou wilt not leave my Soule in Hell cannot be contradicted : which least any man should presume to vnderstand otherwise , the same Peter doth expound it , in the Acts of the Apostles &c. And then he concludes in these words : Quis ergo nisi infidelis &c. Who them , except au Infidel , will deny Christ to haue been in Hell ? Behold , what in S. Augustius iudgment , are all Presbyterians , who do contradict the prophecy , which , he saith , cannot be contradicted , and who vnderstand it in a contrary sense ; which S. Peter did expound , least any man should presume to vnderstand it otherwise . Which is indeed to goe against the Scriptures , both the old and new Testament , the Prophets and Apostles , the holy Fathers & the whole Church ; and , in a word , as S. Augustin speaks , to be Infidels .

S. Hierome , expounding that place of S. Paul in the 4. to the Ephesians : Hier. in cap. 4. ad Ephes. And that he ( Christ ) ascended , what is it , but because he descended also first into the lower parts of the earth : saith : The inferiour parts of the earth are taken for Hell , to which our Lord & Saviour did descend . Where it is also shewed , for what end our Saviour did descend . He , saith S. Paul , ascending on high did leade captivity captive : and gaue gifts to men . Vpon which the same S. Hierome saith : Our Lord and Saviour descended into Hell ; that being Victorious , he might lead with himself the Soules of those , who were kep't there inclosed . Whence it came to passe ; that after his resurrection , many bodies of the iust were seen in the holy Citie . The Apostle sheweth the same truth , in the 2. chapter to the Collossians ; Coloss. chap. 2. ver. 15. where he saith . And ( Christ ) spoyling the Principalities & Powers , hath ledde them confidently in open shew , triumphing them in himself . I passe by , for brevities sake , Pet. 1 , Ep. c. 3. v. 19. some other passages , as that of S. Peter , how Christ in his Spirit did goe downe , and preach'd vnto the Spirits in prison , and the like : which are vnderstood , by some of the holy Fathers , of Christs descēt to hell ; these already brought , appeared to me , to be most clear & sufficient . Moreover , I found S. Aug. vnderstanding the words of Christ to the good theefe , This day thou shalt be with me in Paradise : far otherwise then the Presbyterians do . For he saith : Non ex his verbis &c It is not to be thought by these words , Aug. epist. 57. ad Dardan that Paradise is in heaven : for the man Christ Iesus was not to be in heaven ( to witt , that day ) but in hell , according to his Soule , and in the grave , according to his flesh . And a little beneath , he subioynes : The Scripture clearly shewes , that he was in Hell , according to his Soule . But as the same holy Father shewes , out of the 87. Psalme ; He was so in hell , that he was free among the dead , and did there begin his triumph , over all infernal powers & principalities , and freeing the Soules of the iust , from their captivity , did carrie them gloriously with himself vnto the heavens , into which he did first enter , and opened them vnto all true faithfull Christians . For so it was fitting . That he , who is the head of the body , the Church ; Colos. 1. ver. 18. the beginning , the first borne of the dead as S. Paul speaks , & the first fruites of these , who are asleep , 1. Cor. 15.20 . may , in all things , hold the Primacie . I know these things are laughed at , as if they were fables , by the Presbyterians ; who founds their faith vpon their owne groundlesse fancies , and will believe nothing , which doth not suite to their humours , albeit it be most clearly contain'd in the Scriptures , so vnderstood by the holy Fathers , and so believed by the Christian world . But I intend God willing , to prefer these solid grounds to Puritanical imaginations , which are without , yea and against Scriptures the holy Fathers , and whole ancient Church , and lastly against the clear words of the Creed .

As I saw the true and clear sense of this article ; so I found , that the Ministers haue vsed many crooked windings & turnings , to obscure and deny the true sense of it . For first ; they haue not stood to corrupt the letter of the Scripture . 2. they followed a sense invented by Calvin , which was not only false , but by many esteem'd blasphemous . 3. When for shame they had abandonned that sense , the Presbyterians haue of late invented a new one , not so impious , but very ridiculous . And lastly , to compleate the work , they haue denyed the whole Creed to be Apostolical ; which is the cleanliest way that hath been yet vsed .

For their corrupting of the words of Scripture , Beza , Calvins entire brother , may cary the prize . For , in the Bibles of his translation , he turnes these words , 2. Acts 31. Thou wilt not leave my soule in Hell After this manner . Thou wilt not leave my body in the grave . And ; when this manifest corruption of Gods word was obiected to him , by Protestants , he answers , in defence of his version , against Sebastian Castalio , Beza cont . Sebast . Cast. ap. Bellar. lib. 4. de anima Cha c. 12. saying : No man can doubt , but here is mean't of the body & grave , vnlesse one would be blind in the mid-day . This must be a strange light , or rather a strong illusion , which the Presbyterians alone see . But the reason which Beza gives there a little before , for his changing ; Soule into body , and hell into graves is very remarkable . I did not this rashly , saith he , since we see , that this place is chiefly wrested by the Papists , for establishing their Limbe : and the ancients also , devised from it , the descent of Christs soule into hell . Our Presbyterians in Scotland , were one degree inferiour to Beza , for they did not corrupt two words , as he did , but only one , as may be seen in the great bibles , printed at Edinburgh , by Andrew Hart ; where they reade thus the foresaid text : Thow wilt not leave my Soule in the grave , putting grave for hell , which corruption was amended in the new Translations , that was made by order of King Iames , who said in the conference at Hampton-Court , that he had never seen a true and sincere translation of the bible in English : but , of all these he had seen , that of Geneva was the worst .

Having thus corrupted the text , they did also invent corrupt senses of it . Calvin the great Foundator of Presbytery , vnderstands , by Christs descent to hell ; that he suffered in his Soule the paines of a damned man , and that doubting of his Salvation , he vtteted words of desperation . For thus he writes in his Institutions . Diros in anima cruciatus , Cal. lib. 2. instit . cap. 16. sect. 10. damnati ac perditihominis pertulit &c. that is : he suffered in his soule , the horrible paines of a damned & lost man . And writing on the 27. chap. of S. Mathew , ver. 46. he saith , that a word of desperation did fall from Christ . And a little after . Sowe see , saith he , Cal. in 27. Math. v. 46. that he was vexed on all sides , that being overwhelmed with desperation , he ceased from calling vpon God , which was to renounce Salvation . O most strange doctrine , which I find to be condemned by many as flat blasphemy ! And yet Calvin esteem's so much this blasphemous fancy , that he makes it the price of our Redemption . For thus he writes : Nothing had been done , Cal lib. 2 instit . vt sup. if Christ had onely dyed a Corporal death : but it was also requisite , that he should feele the severity of the wrath of God . And when this was obiected as a blasphemy , by F. Campian , Whitaker did second & sustaine it , Witak . lib. ● . cont . Dureum . sect. 18. saying , that Calvin wrote most truly , that nothing had been done , if Iesus Christ had onely suffered a corporal death . Yea he calls this a doctrin most full of comfort . These doctrines are so fals against the Scriptures , which shew nothing more frequently and clearly , then that we are redeemed by the blood and death of Christ ; and they are in themselues so absurd and blasphemous , that we neede spend no more time , in refutation of them : for they are of the same kind with those , of which S. Hierome speaks , when he saith . that to discover them , is to vanquish them . Yea some Ptotestants have written against them , as Doctor Bilson B. of Winchester in his booke , Bilson in Apol. Prot. tract. 3. sect. 3. num. 40. which he intitles The full redemptein of mankind , by the death and blood of Christ : And in the defence of the article , that Christ descended into hell &c. But , notwithstanding all the grosse absurdities of this sense , invented by Calvin , yet it was generally followed by the Presbyterians , and by many other Protestants , who denyed the local descent of Christs soule to hell . For although it sounded very ill ; yet it behooved to be kep't by the Presbyterians , for want of a better , vntill a new one more commodious was found out , which now lately hath been performed by the new Reformers of these times , who see further and more clearly , then M. Calvin , who , although he was famous in his owne generation , and was reputed to be an Apostle , sent extraordinarly by God , to reforme the Church ; yet did not so much as know his Catechisme , nor the true sense of the articles of his Creed ; but invented such a sense , as some of his disciples haue abandonned it , as false ; and others , as blasphemous .

As Beza , in his version of the Scripture , turned , Hell into Grave ; so he vnderstood this article of the Creed , he descended into Hell : that is , He descended into the grave . Which errour , together with the former coruption , invented by M. Calvin , a learned Minister in Edinburgh , did publickly refute , in divers Sermons , a little before the troubles : for which he was much persecuted by the Puritans . He shew that Bezas corruption made a grosse Tautology , in the Apostles Creed , or it made an explication more obscure , then the thing it explained . The Tautology would be very grosse to say : Crucifyed , dead , and buryed , he descended into the grave ; that would be twice buryed . Or if you make descending into hell , the explication of burial , that is a rare Commentary , to explicate a matter , which is cleare and needs no Cōmentary by that , which is more obscure , and cannot yet be rightly vnderstood by Protestants : as appeares by their dissensions . The same Minister shew , that both these vices were against the end of the Creed , and the wisdome of the holy Apostles , who made it short and plaine , that it might serve the capacity of all men : and therefore it was to be free of idle Tautologies , and obscure Commentaries . But , at that time , this Minister did not know , that the Presbyterians were to deny the Creed , to haue been composed by the Apostles ; by which his arguments are answered , although by falling into grosser absurdities .

The third sense devised by the Presbyterians , at Westminster , is subiect to the like inconveniences , that is : both of Tautologies , and obscure glosses . For they say , by that article , He descended into Hell , is vnderstood , that he continued in the state of the dead , and vnder the power of death , till the third day . For first , it would be a Tautology to say dead and buryed , and then repeate againe he remained dead , or in the power of death : that is sufficiently knowen , by the words , that follow , to witt : The third day , he arose from the dead . For he behoved to remaine dead so long as he was dead , and he was dead till the third day , that he arose from the dead . So , that the addition of he descended into hell , vnderstood in the Ministers new coyned sense , would not be onely superfluous , but also ridiculous . Then , if they will make Christs descent to hell , an explication of Christs remaining dead , the Commentary would be more obscure then the text , which is clear of it self . How would the Presbyterians be pleased , if one would say of Iohn Calvin , or Knox , or of their late Apostle M. Henderson , that they are dead , buryed , & descended into hell ? And if this man , being accused before the Presbytery , would bring , in his owne defence , the Ministers new Commentary , that he meaned only by these words , that they remained in the power & state of death , because they are not as yet risen from the dead . I am morally perswaded , what ever Commentary could be brought , either their owne or any other , the Presbyterians would be ill pleased with such a Text , and would thinke it was sufficient to haue said , that they were dead and buryed , without this addition . They descended into Hell .

But , of all the expositions , that ever I found on this article , that of the late Protestant Bishop Vsher , is the rarest , which D. Vane speaking of the Ministers iuglings describes thus . D. Vane Lost sheep . pag. 243 1. Edit. O what Serpentine wriglings and windings to escape the assaulters , do they make ! O what perverse , ridiculous and contradicting answers and evasions do some of them make ! In which they shew at once both much wit , and much folly . For fooles could not speake , as they do ; and wise men would not . In so much , that B. Vsher , Primat of Armagh , a very learned man , to avoid the Confession of Christs descent into Hell , according to the article of the Creed , in the plaine sense thereof , doth so turne it and wind it , that he makes the sense of the words , He descended into hell , to be , He ascended into Heaven . To such pitifull refuges , doth the weaknesse of a bad cause drive them &c. Thus he . And so , by this Bishops Commentary , for descend we haue ascend , and for Hell , Heaven . But all these senses being nowayes satisfactory , the Presbyterians tooke the cleanliest & easiest way , to deny the Creed it self , to be Apostolique ; that so men might not care much , or take great notice of the sense , when all authority is taken from the text . That shift might , in some manner , serve their turne , if this truth were not , as expresly in the Scripture , as it is in the Creed .

Now , I would inquire at any man of conscience , or ordinary discretion , who will consider impartially these things , what I should do in this case ? should I believe the Presbyterians , who haue no Scripture for them , in this point , but in expresse words , against them ? should I give credit to those , who , to maintaine their errour , did first manifestly corrupt the words of Scripture , with false translations ; and thereafter , did pervert the sense of them , with blasphemous interpretations ? should I believe those , who although they quitted their first sense of blasphemy , did invent another full of Tautology , not so impious , but very ridiculous . And who last of all , to compleate the worke , did deny their Creed ? Or should I believe the old and new Testament , the Prophets foretelling , and the holy Apostles expounding ? the holy Fathers so vnderstanding , & the whole primitive Church , assisted by the Spirit of truth , so believing and professing ? And last of all , should I believe my Creed , which the whole Christian world did receive , as a most perfect , plaine rule of faith , composed by the holy Apostles , for the capacity of all men ? I must professe , that , after such a Triall , I could not put these authorityes , in the ballance together ; much lesse could I prefer the Presbyterians inconstant , new opinion , to the ancient , constant beliefe of the whole world ; vnlesse , I would haue renounced both Reason & Conscience .

CHAP. XII . A Reflection on the last , and an Entrance into the Triall of the first supposed Reformation .

HAVING , by the Divine grace , & by the former considerations , discovered , as well the falshood of the forsaid Presbyterian Innovaons , as the ancient truth of the Catholique doctrine , I was advised and much encouraged to make the like triall , of the principal points of our first Reformation : as concerning the Commandements , our iustification , & the nature & effect of the Sacraments . For i●t was represented vnto me , that there was no lesse pretext of pure Scripture , and a like lowd cryes of a great engyring light , for the last ; then was for the first Reformation . And seing , by the former triall , I had discovered these , last pretences to be false : Why may not I haue some confidence to do the like , with the first , if I would vse the like diligence ? And if the last Reformers haue been mistaken and misled by passion , why might not also their Predecessours over see themselves too : Or what assurance can any man haue of their infallibility , more then of the others ? The Alterations , that haue been lately made by the Presbyterians do shew ( even in their Iudgment ) that their first Reformers were not infallibly assisted . 2. I was put in mind , that I had found lately some of the most eminent among them , to be Corrupters , or as S. Paul speakes Adulterers ; both of the letter and sense of the Scriptures : and therefore , they are not to be altogether trusted , without trial . In a word , great promises and assurances were made to me , that I would , by this triall , find out the falshood of the first , as I had done of the last Reformation . & , by that means I might attaine vnto the possession of solid truth , whereon I might safely rely , for the good of my soule . As truth can endure iust trial , and desires nothing more , by which it is more manifested ; so falshood cannot abide triall , but alwayes shuns it , because thereby it's deceits are detected .

Catoch . Rom. q. 12. Sa pientisfime Maiores nostri &c. Lastly , it was showen vnto me that the ancient Pastours of the Church , did most wisely reduce the whole substance of the Christian doctrin , which is , of it self , so large and plenteous , into these 4. heads : to witt the Apostles Creed , the Sacraments , the Divine Commandements , and our Lords prayer : for all things which belong either vnto the knowledge of God , the creation and governement of the world , or the Redemption of mankind , the rewards of the good or the punishments of the wicked , are contain'd in the Apostolique Creed . The signes and instruments , which God hath instituted for attaining grace , are the holy Sacraments . The divine Commandements , shew , what we ought to do ; and our Lords prayer doth containe all , what we can wish or desire . And therefore , these are ( as it were ) the foure great Pillars , wheron the whole fabricke of Christianity relyes . Now it was told me , how I had found , by the former triall , that this last pretended Reformation , had overturned two of these Pillars ▪ to witt the Apostles Creed , & the Lords prayer ; besides the fundamental governement , established by Christ , in his Church . If then , I should find also , that the first Reformation had overturned the other two Pillars : to witt the Divine Commandements , & the holy Sacraments : Then I might Conclude , that the end and intent of these Reformations ( what ever was the intention of the Reformers ) hath been , vnder the pretence of Reformation , totall Deformation , and the destruction of the Christian religion , and that , betwixt them , they haue compleated that hydeous worke of Desolation . For , if the first refomation tooke away two , as the next hath taken away other two ; Then they both together have subverted ( so far as they could ) the 4. great Pillars of Christianity : and the last Presbyterian Reformation hath compleated , what the first had begun , and had not perfected .

I begun then the trial of our first Reformation , with it's doctrin , concerning the divine Commandements , and specially of the impossibility to keepe them : which was taught by our first , and is yet maintain'd by our last Reformers . For it was showen to me , if the Commandements of God were possible to be keept ( as all wise and iust lawes are ordain'd for that end ) that they may be observed ; Then we , by teaching they were impossible to be keep 't , destroyed the very end , for which the Commandements were made , and so destroyed the Commadements themselues .

CHAP. XIII . Of the possibility , to keepe the Divine Commandements , with the assistance of Gods grace ; denyed by the Presbyterians and their first Reformers ,

I had for some space , a preiudicate opinion , in this matter , against the Catholique doctrin , which affirmed , as the Ministers taught , that it was possible for any man to keep all the divine Commandements ; yea and to do more then God had commanded . I conceived that to be false . For , since no man , to my knowlege , or their owne confession , had kep't them all , or doth keep them ; I thought it not possible they could keep them . For it would seeme , if a thing were possible , some one , among so many thousands , would put it in act . Vpon the other part , I was not well satisfyed with our owne doctrine , which teacheth , that it is altogether impossible to keep the Commandements of God : by reason of a dangerous consequence , which a Catholique made me see to follow thervpon , to witt : That so many thousands should be damned for not doing that , which was vtterly impossible for them to do . I wondered how that could stand with the goodnesse & iustice of God . For greater Tyranny & iniustice cannot be imagined , then to punish one with eternal misery and grievous paines , for not doing that , which was altogether impossible for him to do . The light of Nature would not permit me , to impute such cruelty to God , whose goodnesse & mercy I knew to be vnspeakable .

Hauing therefore seriously implored the Divine assistance , that I might come to the knowledge of the truth , I received the first sparke of light , in this matter , by knowing the true state of the question . For I found that the Roman Catholiques did not teach , that men were able of themselves , that is by their owne strenth , or by any natural power , to keep the Divine Commandements ; but only they teach , that men are able to keep them , by the assistance of Gods grace Now that particle of divine grace , was ordinarly suppres't by the Ministers , in this question . And , when I knew this to be the true meaning and expresse doctrin of the Catholiques , as may be seen , Large Catech. West . after the C mmandements . in the Councel of Trent , session 6. Canon 18. I imagined there was no real Controversy , till I found , in the new Presbyterian Catechisme , a particular exception made against Gods grace . For , hauing there made this question : Is any man able perfectly to keep the Commandements of God ? They answer : No man is able , either of himself , or by any Grace received in this life , perfectly to keep the Commandements of God : but doth dayly break them , in thought , word & deed . And , in the answer to the third question thereafter , They say , that every sin , even the least , deserveth Gods wrath and curse , both in this life , and that , which is to come . This booke is very obscure , in most points ; but here it speaks somewhat clearly : although againe , by foysting in the word , perfectly , it seemes to cast a mist over our ey 's , that the Authours of it , may lurke in their obscurities , as we shall see hereafter . I found the Catholique doctrin to be contrary , set down in these termes , by the Councel of Trent : Consil . Trid. sess. 6. can. 18. If any man say , that the Commandements of God are impossible to be kep't , by a man even iustifyed , and constituted vnder grace , let him be accursed .

Being therefore desirous , to know the truth , I began first to consider the testimonies of Scripture , for the strenth of Gods grace , to enable men to keep his Commandements ; which testimonies I found to be very strong and expresse . 1. I saw that God promisheth clearly , in the Scriptures , to enable men to keep his Commandements , yea and to make them actually keep them . Ezech. 36.27 . God saith in Ezechiel : I will put my Spirit within you , and cause yow to walk in my statutes , and you shall keep my Iudgment , Ezech. 37. v. 23.24 . and do them . And againe he saith : They shall be my people , and I will be their God , and David my servant shall be King over them &c. they shall also walk in my iudgments , keep my Commandements and do them . Where nothing is more clear , then that God hath promised , to enable men to keep his Commandements . But Gods promises are true , for he is faitfull , Rom. 4.21 . ( as Abraham the Father of the faithfull did professe & believe ) and whatsoever he hath promised he is able and willing to perform . Therefore his promises , which are ever true , haue been truly & faithfull fulfilled : And so consequently some , by the help of Gods grace , haue actually kept his Commendements . Therefore they are not impossible , but possible to be kept by the grace , which God giveth in this life .

Secondly , I found , in the Scriptures , a real performance of this promise ; for some are recorded there by name , to haue actually kept the Commandements of God . S. Luke giveth this excellent testimony of Zachary & Elyzabeth , the parents of S. Iohn Baptist : Luke 1. ● . They were both iust before God , walking in all the Commandements & ordinances or , ( as it is in the Catholique translation ) the iustifications of our Lord , blamelesse . So that they were not only iust before men , but also before God , and they did not only walk in one , but in all the Commandements of God , without blame . Gen. 6.9 . Gen. 5.22.24.4 . Reg. 2.11 . Iob. ch. 1. v. 1. The Scripture also calls Noe , a iust and a perfect man . Enoch & Elias were so iust & holy , that they are said , in the Scripture , to haue walked before God , and were translated . Iob is also called , in the Scriptures , a perfect & vpright man , one that feared God , & eschewed evil . But most clearly is the iustice of Abraham exalted , by the mouth of God himself , who said to his Son Isaac : Genes. 26.3.4.5 . I will perform the oath , which I sware vnto Abraham thy father &c. In thy seed , shall all the Nations of the earth be blessed . Because that Abraham obeyed my voice , & kept my precepts , my Commandements , my Ceremonies , & my lawes . What can be more clear , to prove the possibility of keeping Gods Commandements , with the help of his grace : and to disprove the impossibility of observing them . For what is impossible to be done by men , even with the assistance of Gods grace , no man hath done , or will do . But God himself and the Scriptures shew , that divers haue kept Gods Commandements . Therefore with the help of his grace , they are possible & not impossible to be kept . Yea , it appeared most consonant vnto all reason & piety , that , if the Commandements were possible , and were actually kept , by Gods grace , in the law of Nature , & under the law of Moyses , they should be more possible , and more easy to be kept , vnder the law of Grace : when , by the fulnesse of Christs Redemption , Grace is more plentifully powred forth , and in which time , Esay 30.26 . the Prophet Esay foretells that the light of the Moon , should be as the light of the Sun , & the light of the Sun should be sevenfold , & as the light of seven dayes .

Thirdly , I found the Scripture to be so far from affirming the Commandements of God to be impossible ; that they avow the clear contrary , yea , and more then the contrary . For a thing to be impossible , is much more , then to be hard or difficult . What is impossible to men , cannot be done by any man : what is hard & not impossible , may be done , although with difficulty . Now the Scriptures affirmes , that the Commandements of God are easy , which is not so much as difficult , and therefore much lesse are they impossible . Christ saith : Math. 11.29.30 . Take my yoke vpon you &c. For my yoke is easy & my burden is light . And S. Iohn , a most faithfull interpreter of our Saviours words , affirmes , that Gods Commandements are not heavy . Iohn . 1. ep. ch. 5. v 3. This is the love of God , saith he , that we keep his Commandements : and his Commandements are not heavy . And againe , He that saith , Chap. 2. v. 4. he knoweth God & keepeth not his Commandements , is a liar , & truth is not in him . What is easy , light & not heavy , is neither hard , heavy nor impossible . But the Commandements of God are an easy yoke , a light burden , & they are not heavy , as our Saviour & his beloved Disciple do affirme . Therefore , they are not hard , nor heavy , and much lesse are they impossible . Yea , I found it was the love of God , that made the Commandements , which seeme so hard and difficult to others , to be easy vnto the Saints . David saith , Psal. 119. that the Commandements of God were more sweete , then the honey or the honey comb : and againe , I did run in the way of thy Commandements , when thou didst enlarge my hart . Moreover all the children of God , love Christ , and they who love him , as himself testifyeth , keep his words ; Iohn . 14.23 . and S. Iohn saith : This is the of love God that we keep his Commandements . Therefore , hauing diligently considered these testimonies of the Scripture , I found , that the Scripture was clearly for the possibility of keeping Gods Commandements , with the assistance of his grace , as the Catholiques teach ; and against the impossibility of observing them , as the Prerbyterians & almost all Protestants hold . Wherevpon , I tooke occasion to admire at two things . First : how it was possible , that all the points of our religion are expressly in Scripture ; and that the contrary points , maintain'd by the Papists , are not in Scripture ; but condemned by it : since , vpon serious triall , I found the Scripture to be , in this matter , so clearly against vs . 2. I did no lesse admire , that I , reading frequently the Scriptures before this search , did not , till now , observe our doctrin to be contrary vnto it . But a Catholique to whom I imparted my thoughts , some space thereafter , did quickly free me of these admirations , by shewing me the reasons of both . The first , said he , is not to be much admired . For if the first Reformers had not pretended , that all their new doctrines were expressly in the Scriptures , they had got no followers : and , if the Ministers , did not continue to make the same pretence , there would be few or none , so foolish , as to abide with them . This same pretence of Scripture all Heretiques have ever made , although their errours were clearly against Scripture : And this pretence they must all make , if they intend to find any Credit . The reason also of the second , said he , is no lesse evident : For it 's no wonder that , till of late , yow did not find your doctrin to be contrary vnto the Scriptures : because you did reade them before , very superficially , without solid reflexion & attention , as the most part of Protestants do , and many also reade them with preiudicate opinions , framing their faith vnto the Scripture , but wresting the Scripture vnto their errours . That is not to search the Scriptures , to which our Saviour did exhort the Iewes , who contented themselves with the like superficiall reading of them ; and therefore could find nothing of Christ in them . But he shew , if they would search ; that is , reade diligently & consideratly , they would find , that the Scriptures bare testimony of him . The like may be said truly of the Catholique Church & Religion : that , if the Protestants would search the Scriptures , they would find therein sufficient and clear testimonies of them . Thus spake the Catholique .

But although the above cited testimonies of the Scripture , appeared sufficiently clear vnto me ; yet , least relying vpon my own iudgment , I might be deceived : I had my next recours , after the Scriptures , to the exposition of the holy Fathers , & to the beliefe of the holy Primitive Church . From which , the old Episcopal Ministers did affirm , that the Papists were altogether degenerated , and we were made by them to believe , that as our doctrin was conform to the Scriptures , so it was also conforme to the holy Fathers , who were all said to be of our religion , true Protestants . But to speak mildly whithout any exaggeration , I found that to be a grosse vntruth , and that the Puritans , who either not claime the holy Fathers , or yeeld them vnto the Papists , are much more ingenuous in this matter , then the old Protestants , as shall be seen God willing , in the progresse of this Triall .

Concerning the possibility of keeping the divine Commandements , I found three things to be clearly contayned in the holy Fathers . 1. They affirm that the Catholique doctrin is expressed in the Scriptures , which they did so vnderstand and expound . 2. They prove it by the light of reason , drawen from the nature , iustice , & goodness● of God . They not only condemn the contrary , that is Presbyterian doctrin as an heresy , but they accurse it , as a blasphemy against God .

In proose of the first , S. Crysostom brings these words of our Saviour , above cited ; My yoke is easy and my burden is light , Chrys. lib. de compunct. cordis . and saith . Christ h●m self hath truely affirmed of his Commandements , that there is nothing laborious , nothing troublesome in them , saying : my yoke is easy , & my burden is light ; And we , on the contrary , make them heavy , which he hath made light , and what he hath made sweete , we make bitter , by sinning . If there were any thing laborious in the Commandements , deservedly and decently labour should accompany vertue ; for rewards are propounded after labours . &c. And elswhere he explaines the same words daintily thus . Idem h●mil . 6. Hearing my precepts to be a yoke , be not affray'd : for it is replenished with rare delight . Neither feare ye that I name it a burden , in Math for it is light . How then said he before , the gate to be narrow , and the way to be straight through tribulation ? O that is , when thou art drowsie , or a dastard ; but when with courage thou doest that work , then the burden shall be light &c. S. Augustin proves by these words of S. Iohn : And his Commandements are not heavy , that the Commandements are not only possible , but also easy , and he shewes , that it is the Love of God , which makes them light , & the want of that love that makes them seem heavy . The precepts of God , saith he , Aug. lib. de nat. & gra . c. 69. are good , if we vse them lawfully . For in so much , as it is believ'd most firmely , that God , who is iust & good , cannot command impossible things ▪ therevpon we are admonished , what we are to do in easy matters ; and in difficult , what to request & pray for : For all are made easy to charity , to which alone the burden of Christ is light , or it is the burden it self which is light , according to that which is said . And his Commendements are not heavy . And let him , to whom the● be heavy , consider , that it could not haue been said in holy Scripture , they are not heavy , vnlesse there could be such a disposition of heart , to which they are not heavy , and let him pray for that , which is commanded And a little after : How can that be heavy which is the Commandement of charity . For either a man doth not love and then the command is heavy ; or else he doth love , and then it cannot be heavy . In which words , divers notable things are contayn'd . I took notice principally of these . 1. That he saith , the possibility of keeping the Commandements is most firmely believed . 2. he doth not only prove it by Scriptures , but also by the nature of God ; that he , who is iust & good , could not command things impossible . 3. That the Commandements of God are heavy to those , who want the love of God ; but they are light to those who haue it . Yea , the same holy Doctour shewes , by the testimony of S. Paul , that Christ came into the world , and lay'd down his life , for this end ; that he might obtaine grace vnto vs , whereby we might be enabled to keep the Commandements of God , which were before so hard & difficult . Rom 8.3.4 . Thus speaks S. Paul . For that , which was impossible , to the law in that it was weakened by the flesh : God sending his Son in the similitude of the flesh of sin , & for sin condemned sin in the flesh : That the iustice of the law might be fulfilled in vs , who walk not after the flesh , but after the Spirit . Aug. lib. de Spi. & lit . cap. 19. Vpon which words S. Augustin saith : The law was given , that grace might be sought after : and grace was given , that the law ; might be fulfilled : for not by any fault of the law the law was not fulfilled ; but by the wisdom of the flesh , which fault was to be shewed by the law , but to be cured by grace . For that which was impossible for the law &c. S. Hierom brings the same place of ● . Paul , against the Pelagians , to prove that man is not able by his own strenth or free will , Hieren . ad Ctesiphont . but only by the grace of Christ , to keep the law of God . Behold there the Catholique doctrin , affirmed by the holy Fathers , not of their own heads , but proved by the Scriptures . And that this was the general beliefe of the holy Fathers , & of the ancient Church , it was made appeare vnto me , by the second Arausican Councel , celebrated about S. Augustins time , Araus . Concil. 2. c. 25. which makes this profession : We believe , according to the Catholique faith , that by grace received in baptisme , all such as are baptized , Christ helping & cooperating , may and ought to fulfill , if they will labour faithfully , these things that belong to Salvation . So it is evident , that the holy Fathers & ancient Church , believed this doctrin to be contain'd in the Scriptures : which is sufficient for my purpose .

This same truth is confirmed by S. Augustin , not only by the Scriptures , but also by reason . Some one may say , saith he ; I can by no means love my enemies . To which he answer's thus . God saith to thee in all the Scriptures , Aug. serm. 61. de temp. that thou canst . Consider now whether thou or God ought to be believed : and therefore , since truth cannot lie , let humane weaknesse forbeare it's vaine excuses . For he , who is iust , could not command any thing that 's impossible : and he , who is good , will never condemne man for that , which he could not avoid . So that , according to S. Augustin , the Presbyterians beliefe is not only against all the Scriptures , although they pretend to believe nothing beside Scriptures : but also against sound reason : that is , against both the iustice & goodnesse of God . Hieron . epist. ad Celant . S. Hierome also affirmeth that these , who say , that God hath commanded any thing impossible , pronounce God to be vniust .

Moreover , the same two most renowned & holy Fathers do not only teach the Catholique doctrin ; but also they censure the contrary , that is the Presbyterians opinion , as blasphemy , in the Heretiques of their time . We accurse , saith S. Augustin , Aug. serm. 191. de temp. execramur eorum blasphemiam &c. Hier. in Symbol . ep. 17. their blasphemy , that affirm God commanded any thing impossible to man ; and that Gods Commandements cannot be kept of any man in particular , but of all men taken together . The same is repeated by S. Hierome . So that these holy Fathers do iudge this errour not only to be an heresy , but also a blasphemy . And yet these new Reformers ( which is a thing most admirable & deplorable ) make such blasphemies , the principall articles of their faith : and they haue also most tyrannically enforced others , vnder pretext of giving them only pure Scripture , to swear & believe such horrible errours and blasphemies , for divine truths . But I found that some more prudent and conscientious Protestants , haue abandoned this wicked Calvinisticall opinion , yea and condemned it , as the holy Fathers had done , for blasphemy . Mr Shelford a Minister in England , hath written a Treatise expresly on this matter , Shelford p. 147. to prove the possibility of the law , with the assistance of Gods grace : where he censures the contrary opinion by the Scriptures & Fathers , & by the authority of King Iames. For this he speaks . King Iames , vpon the Lords prayer , affirmeth it to be blasphemy to say , that any of Christs precepts are impossible because this is to give him the lie , who , out of his own mouth told vs , that his yoke is easy , & his burden light . And his inward disciple S. ●n saith , his Commandements are not grievous . ●rom whence S. Basil the great averreth . Impious it is to say the precepts of Gods Spirit are impossible . Thus he . Behold , Bas . hom. 3. what the Presbyterians do esteeme a principal article of their faith , how a learned Protestant , ( whose booke came forth in the yeare 1635. with great applause in Cambridge ) and King Iames ( who was head of the Church of England ) do condemne as blasphemy & impiety , & a giving the lie to God . I heare also , that some of the new Independent Congregations in England , do no lesse sharply condemn the same Presbyterian opinion .

But , besides all these pressing authorities , I found also some convincing reasons against the Presbyterians ; which I will briefly collect . 1. It cannot stand with the goodnesse and justice of a lawgiver , such as God is , to impose vpon people lawes , which are impossible to be kept , & then to punish them with losse of goods and life , for not observing these impossible lawes . The greatest Tyrant on earth did never arrive to that hight of impiety & cruelty . Therefore it is impossible , that God , who is good & iust , should commit such cruelty & iniustice . To this accordeth S. Augustin , in his words above cited when he saith . Aug. ser. 61. de temp. God could not command any thing impossible , because he is iust , neither will he damne a man for that , which he could not avoid , because he is mercyfull . Yea these absurdities of iniustice and cruelty would follow , against the goodnesse of God , in a high degree ; in how much the punishment he inflicts is greater ▪ then can be inflicted by man , although th● greatest Tyrant on earth . For what is the lo●● of temporall goods and life , in comparison of the losse of heaven , and of the death both of Soule & body , in the eternal paines of Hell ? Therefore it 's no wonder , that the holy Fathers , & some Protestants do detest the Presbyterian doctrin , as extream blasphemy . 2. It doth not only incroach vpon the goodnesse & iustice of God ; but also vpon his wisdome . For as it 's certaine , that God made these lawes ; so it 's no lesse evident in the Scriptures , that God vseth admonitions & exhortations , propounds rewards and threatens punishements , to induce men to observe his lawes . Now what Magistrate would be esteemed to be in his right wits , who would not only make lawes impossible to be kept , but also spend time in making exhortations , & propounding rewards , to perswade men , to do impossibilities ? But the Presbyterian doctrine makes God , who is not only wise , but wisdome it self , subiect to both these follies , which are most grosse absurdities . And therefore , since his lawes , admonitions , & exhortations cannot be but prudent & reasonable : they do ever suppose the possibility of that , which they enioyne , and wherevnto they exhorte . 3. The Presbyterian doctrine is not only iniurious to God , but also it is very preiudiciall to man : for it would rob him of the most excel-cellent of all vertues , to witt , the love of God . For none can love another , vnlesse he be good & iust , or at least appeare to be so . But how can God appeare to be so , who is described by the Presbyterians , as if he were the most cruel Tyrant in the world , to command impossibilities , & then to punish man eternally for not doing them ? Therefore , if the Prerbyterian doctrine were true , no man could love God , as good & gratious : but rather would hate him , as vniust & Tyrannous . 4. The Presbyterian opinion is a great enemy to piety , & vertue . For , if the Commandements be impossible , none will strive to keep them : and , by this meanes , a wide gate is opened to all impiety . This is acknowledged , by the forementioned Minister M. Shelford , who saith : Were the law impossible to be kept , then all the exhortations , & threatnings in Gods word should be idle : then all mens labours would wax lazie , & then , good life , which is after the rule , would be exiled : for that no man will strive against the stream . Wherefore , great enemies are they to Christian growth , & reward in the way of Godlinesse , who are against this doctrine , to witt , of the possibility to keep the Commandements . Lastly , if the law were impossible , then all men would be freed from subiection & obedience to it : for who can be reasonably tyed to things meerly impossible ? And this was the vse , that Islebius , one of Luthers Schollers , made of his doctrine ; wherevpon he began the sect of the Anti-nomians : as Sleidan doth testify in the 12. book of his history .

Having therefore found such clear testimonies of Scriptures & Fathers , & such weight of right reason , for the ancient Catholique doctrine ; I could not , either in reason , or conscience , reiect all these , and follow the Presbyterians groundlesse fancies , which are against the very ground of faith , to witt , the holy Scriptures . For the Presbyterians do teach , that the commandements are impossible , even with Gods grace ; And the Scripture saith they are easy , light & not heavy , which is more then if it had affirmed , that they were meerly possible . Againe , the Presbyterians , by affirming the commandements are impossible , do averre that never any did keep them , doth , or shall keep them . The Scripture shewes , in expresse termes , that Abraham , Zachary & Elizabeth , and others did keep them , and that God hath promised many should keep them . S. Iohn affirmeth : that he who saith , he knoweth God & keepeth not his commandements , is a liar , & the truth is not in him . The Presbyterians do professe , that they know God , and that they neither do , nor can keep his commandments ; and yet they will not be esteemed liars , but rather true Professours . For my part , I am not able to reconcile such manifest contradictions , as are in this matter , betwixt the Scriptures & the Presbyterians . And therefore , seing I cannot adhere to both , I choosed rather to abandon the Presbyterians , in thi● matter , then to forsake the Scriptures . I was much confirmed in this resolution , when I saw the Catholique doctrine and sense of the Scriptures , to be so clearly in the holy Fathers , that , by no shifts , their testimonies can be shunned . But I will add to these testimonies already brought , one or two more ; which seem'd to me very clear & efficacious How , I pray you , saith Sainct Augustin , is it impossible vnto man , to love ; Aug. ser. 47. de Sanc ▪ to love , I say , a bountifull Creator , & a most loving father , and then also to love his own flesh in his brethren ? but he , who loves , has fulfilled the law , as the Apostle teacheth . Wherefore , the same holy Father admiring the great goodnesse & bounty of God , Rom. 3. who requires nothing of vs , but to love him ; who is so good in himself , and so gracious to vs ; he speaks thus vnto him . What is man , that thou wilt haue thy self to be beloved by him ? Aug. lib. 1. Confes . c. 5. and if he do not love thee , thou threatens him with great punisments ? But is not this punishment great enough , if I do not love thee ? S. Chrysostome to the like purpose , saith : God commanded nothing impossible , in so much , Chry. hom. 19. in Heb. & hom. 18. de Poenit. that many go beyond the very commandments . And then he sheweth , who these were , to witt S. Paul , S. Peter , even all the quire of Saints . Lastly , the holy Fathers do not only prove the Catholique doctrine , by the Scriptures , and most solid reason founded vpon the goodnesse & iustice of God ; but they condemne also the contrary opinion , as a flat blasphemy against God . Which censure is approved likewise by some Protestants . Truly , I cannot resist these reasons & authorities , and follow the Presbyterians , to make a doctrine , which is against the Scriptures , and is condemned , as blasphemy by the holy Fathers , & by some Protestants , a principal article of my faith .

CHAP. XIV . A Consideration of the Presbyterians principall grounds , against the Possibility , of keeping the Divine Commandements .

HAVING received aboundant satifaction , in this matter , concerning the Catholique doctrin , I will briefly run through the Presbyterians principal grounds against it ; which in this search , I did not leave vnconsidered . 1. I found they acknowledged the Novelty of their doctrine . 2. They brought no pure Scripture to prove it ; notwithstanding they pretend to believe nothing , but Scripture . 3. The Scriptures they bring , are privatly expounded by them , against the holy Fathers & ancient Church , & against the Scriptures themselves , in other places . 4. They lay down some false Maximes and weak reasons , whereon they build their imaginary faith , or rather most dangerous errour .

Calvin acknowledges the novelty & singularity of his doctrine , Cal. lib. 2. Instit , cap. 7 , sect. 5. in these words . That we said the observation of the law to be impossible , is briefly to be explained & confirmed , for it was wont commonly to be esteemed , a most absurd opinion ; in so much as Hierome did not doubt to denounce a curse to it ; but I care nothing what Hierome thought . Cent. 2. ● . cap. 4. The Centuriators also of Magdeburg do acknowledge the same , that the most ancient Fathers , as S. Iustin Martyr , Tertullian , S. Cyprian & many more did affirme , that the law was possible to be kept . This Confession of Calvin & the Centurists , did manifest sufficiently vnto me the antiquity of this Catholique doctrine ; & that it was no late invention of the Popes , as the Ministers were wont to pretend falsly of the whole Catholique religion .

Then for Scripture , they cannot bring so much as one place , which containeth expresly the article of their beliefe , to witt : That the Commandements are impossible to be kept , even with all the grace that Goh gives in this life . Calvin brings these words of our Saviour . Cal lib. 2. Instit. cap. 8. sect. 8. Thou shalt love the Lord thy God with all thy heart , and with all thy strenth &c. Wherevpon he & his followers do scance , after this manner . To love God with all our heart , requires all the faculties of out Soule , to be alwayes applyed vnto the love of God , which none can do . From which they inferre , that we are so far from being able to keep all the Commandments , that we cannot so much as keep the first . In answer to which , a Catholique shew me , that he did acknowledge the words of Scripture ; but that Calvins private interpretation & inference vpon them , is no Scripture . 2. he said , that besids that Calvins glosses & consequences were no Scripture , they were not to be much regarded ; since they were against the holy Fathers , who will be prefer'd to him , in the iudgment of all wise men . 3. They are lesse to be regarded , or rather much to be detested , seing they are expresly against the Scriptures themselves , in other places . For Calvin saith , that none can love God with all his heart ; and David saith in the Scripture , Psal. 118.10 . speaking to God . I haue sought thee in my whole heart . And God himself approves this testimony to be true , when he gave order to the Prophet to say to Ieroboam : 3. Kings 14.8 . Thou hast not been , as my servant David : who kept my Commandements and followed me with his whole heart . 4. Reg. 23.25 . The Scripture saith also of Iosias That , he turned vnto the Lord in all his heart , in all his Soule , and in all his might , according to all the law of Moyses . Therefore it 's false against Scriptures themselves , what Calvin saith ; that it is impossible for any to love God with all his heart , and consequently , his interpretation of the love of God , Shel . p. 142. is also false . M. Shelford a Protestant Minister saith , we love God with all our heart , when we preferre him above all the world , and above our lives , as the Martyrs did : when we will not offend God , not part from his love , for the love or feare of no Creature . This is the love of God with all our heart , which is here commanded , wherevnto we are obliged , & which by Gods grace , may be by vs fulfilled , as it was done by Abraham , Zachary & Elyzabeth . For how could the Scripture say , that they kept all the Commandements , & walked in them blamelesse ; if they had not kept the first & greatest of all the Commandements ? The absolute & highest perfection of loving God , is neither commanded nor can be exercised in this life , but can only be attayn'd to in the heavens ; where the fulfilling of it ( as S. Augustin speaks ) is not obedience , but happinesse . Thus spake the Catholique with more words , whereby I received good satisfaction .

2. The Presbyterians pretend , it is impossible to keep this other Commandment : Thou shall not covet . Because they say that here is forbidden all motion of concupiscence , although involuntary , & albeit we resist vnto it : Whereof none in this life can be free . Shel . p. 143. To which I find the same M. Shelford answer , saying ; that the consent of the will is only forbidden here , & the cherishing of the first motion to sin , according to the Scripture every where : Rom. 6.12 . let not sin reigne in your mortel bodies and , Go not after thy concupiscences to fulfill the lusts therof . Rom. 14. Aug. ad Iulian. lib. 2. prope finem . Touching which matter , S. Augustin saith most clearly : As for vs we would ever be without sin , till this evil ( of concupiscence ) were healed , if we did not consent vnto it to evil . Therefore , not to consent vnto concupiscence , is no sin , and by the grace of God we may not consent ; and therefore we may keep that Commandment . Thou shalt not Covet .

3. They bring these words of S. Iohn . 1. Iohn . 1.8 . Prover. 24.16 . If we say we have no sin , we deceive our selves & the truth is not in vs . Moreover , Salomon saith the iust man falls 7. times a day . From which they inferre , that it is impossible to keep the Commendemens so much as one day . I remember that a Catholique answered me , obiecting these places to him against the possibility of the Commandments , and said : that there was this difference between the Catholiques & the Protestants , that the Protestants make the Scripture to contradict it self , neither haue they any probable way , nor care they much how to reconcile these contradictions , but think it sufficient to lay hold on that , which they imagine makes for them . As here , because . S. Iohn saith : if we say , that we have no sin , we deceive our selves , they conclude that it 's impossible to keep the Commandments , whereas the Scripture shewes that Abraham , Zachary & Elizabeth kept the Commandments , and therefore they make the Scripture say as much , as if it said they kept the Commandments , & they kept not the Commandments , which are flat contradictions . But Catholiques clearly shew , that one may keep the Commandments , as Abraham & others did , & yet not be free of sin : because the Scripture affirmeth both . These two truths are not contrary one to another , as the Presbyterians do imagine . For one doth keep the Commandments , who doth nothing against charity , or the love of God , which is the end of the Commandments , as S. Paul affirmes : and that only is properly a breach of the Commandments , which breaketh love & friendship with God . But that is only done by mortal or grievous sins , & not by light or venial faults , such as an idle inoffensive word , a little immoderate laughter , Aug. de nat. & gra cap. 38. & such like , as S. Augustin reckons out , in his booke of Nature and grace . For such lights faults do not break friendship with God , since they do it not reasonably with men . Now , by the grace of God , men may be free of mortal sins , although not of venial imperfections , & therefore they may keep the Commandments , & yet not be free of sin . This truth is clearly delivered by S. Augustin . Aug. serm. 56. de temp. As no man , saith he , ever hath been , or ever shall be without small offences ; so we , by Gods help & aid , may and ought to be without any manner of Capital crimes . And again he shewes , that , albeit Zachary kept all the Commandments , yet he was not without sin : for being a Priest he was to offer vp Sacrifice , not only for the sins of others , but also for his own sins , as S. Paul affirmes : whereas Christ Iesus was the only priest , who being free of all sin , did offer vp Sacrifice only , for the sins of others . Et elswhere he saith : Because sin doth often steal vpon vs in light matters , Id. lib. de nat. & gr. cap. 38. & sometimes vnawares , they were both iust and not without sin . So that by the distinction of mortal & venial sin ( which is sufficiently expressed by our Saviour , when he said : Math. 5.22 . Who is angry with his brother , shall be in danger of Iudgment . Who shall say Raca , shall be in danger of a Councel . And who shall say , Thou foole , shall be guilty of Hell-fire . Which is also clearly contain'd , in the holy Fathers , and is consonant to right reason ) these places of Scripture , which shew that some kept the Commādments , & the others which teach , that the iust are not alwayes without sin , are both true , & easily reconciled . But the Presbyterians quite the first , and to maintaine their errour , adhere only to the last , which they also falsly expound , against the sense of the holy Fathers , & the very words of the other Scriptures .

After these Principal Scriptures , which they bring , Luth. tom. 1. fol. 196. Cal. lib. 3. Instit. c. 14. sect. 9. Shel . p. 146. I considered next their chiefe Maximes & reasons . Luther & Calvin do teach , that all the best actions , even of the greatest Saints , are mortal sins : and the Presbyterians do generally insist in the same doctrine . From which indeed it followes very clearly , if it were true , that the Commandments are impossible to be kept . I will bring a Protestant Minister giving his Iudgmens of this doctrine , which was taught by his two first Apostles . It may be obiected , saith M. Shelford in his foresaid treatise , that the very best works of the Saints are vnclean , impure , menstruous & mortall sins ; therefore it is impossible , for any man , to keep the law . I answer , saith he , They that say so , cannot in my iudgment , be excused from extream blasphemy : Yet , seeing it is out of ignorance , they may happily obtaine pardon , as the Iews did , who crucifyed our Saviour . Can the works & the fruits of the holy Ghost be impure ? Hath Christ purchased to himself nothing but a filthy & impure generation , which can do nothing but sin , and that mortally ? How can this but derogate from the grace & wisdome of God ? from grace , that it cannot purify the heart from filthinesse : from his wisdome & iustice , to reward menstruous rags ( for so they term them ) with heaven ? Thus he . So that in his iudgemens , this maxime of M. Luther & Calvin , is not only false but also blasphemous against the merits of Christ , & the power of his grace . 1. Cor. 7 . 2● . It is likwise clearly against the Scripture . For S. Paul saith : If a Virgin marry , she sinneth not : but if we believe the Presbyterians , she sinneth , whether she marie or marie not . Christ saith of S , Mary Magdalene : Marc. c. 4.6 . she hath wrought a good work on me . But if these men speak true , she wrought an evill work . In a word : I found their words to be against Christs words , and the holy Scriptures .

I found also that their reasons were very vnsolid , as for example when they say : none doth keep the Commandments ; therefore none can keep them . For although the antecedent were true , the consequence is very false . And it is iust as you would say , Adam did not keept Gods Commandment in paradise ; Therefore he was not able by Gods grace to keep it : Which is most ridiculous & a false kinde of reasoning ; for we can do many things , with the help of Gods grace , which we do not . S. Hierome clears this matter , when writing against the Pelagians he saith : God hath commanded things possible , Hier. lib. 3. cont Pelag. c. 1. of this no man doubts : but because men do not these things that are possible ; therefore all the world hath need of the mercy of God .

Then , when expresse Scripture is produced , shewing , that diverse haue actually kept the Commandments ; I haue heard some Presbyterians say , that no such men are living now a dayes . This they do , iudging all men by themselves , Of such persons S. Hierome saith : Hier. in cap. 5. Math. Many iudging the Commandments of God by their own weaknesse , & not by the strenth of the Saints , think all the Commandment ; of God to be impossible . But if diverse kept the Commandments in the law of nature , & vnder the law of Moyses ; how much more may it be iustly thought , that many haue kept them in the law of grace ▪ when the law of the Spirit reigneth , & when the motives of the love of God , as the death & passion of Christ , and the like , are much more efficacious , then they were before his coming : when these things were knowen , but very obscurely ? At least this confession of theirs , ( to witt that diverse are recorded in the Scriptures to haue kept the Commandments ) shewes , that they are not absolutly impossible .

For this cause ( as would seeme ) the Presbyterians , being pressed also with the waight of other reasons , haue begun to say of late : that the Commandments are not absolutly impossible , but only that they are impossible to be kept perfectly . But this being an ambiguous expression & very apt to deceive ; I was desirous to know , in what sense it was true , & in what not ; and in what sense the Presbyterians intend it . Wherevpon a Catholique , who did much assist me in this triall , shew me : that in this matter concerning the observation of the Commandments , there may be distinguished two kinds of perfection , to wit : perfection in parts , and perfection in degrees . The first is , when one having the love of God ; endeavoureth to keep not a part only , but the whole law of God ; as Iosias did , who turned vnto God , according to all the law of Moyses To this perfection , all men are obliged : for he , who offends in one , is guilty of all , as S. Iames teacheth . And as all are obliged to this perfection of keeping the whole law ; so by Gods grace , they may perform it . Perfection in degrees is , when the commandments are kept in the highest degree of perfection ; as the Angels and Saints in heaven do love & obey God , most perfectly . Now , as the commandments cannot be kept here in this life , according to that highest degree of perfection ; so neither are they required to be kept so perfectly of vs . But they may be kept in an inferiour degree of perfection , which God doth iustly exact of vs . For clearing of which matter , the same Catholique shew me , that there are three states of perfection containd in Scripture . 1. They are called perfect , who alwayes actually love God , and refer all actually to his glory . This state of perfection , is only proper to the blessed Saints in heaven ; & as it cannot be attaind to in this life ; so neither is it commanded . Of this perfection , S , Paul speaks , when he saith : Philip. 1.12 . Et ver. 15. Not that I haue now received , or now am perfect ; but I pursue , if I may comprehend . And yet , immediatly thereafter , he calleth himself and others perfect , in another inferiour degree of perfection . Let vs therefore , saith he , as many as are perfect , be thus minded . 2. They are called perfect , who , although they do not alwayes actually love God , & think vpon him ; yet they consecrate themselves totally to Gods service , and leave willingly all worldly things , to please him ; according to that of our Saviour , If thou wilt be perfect , go and sell all thow hast , & give to the poore &c. This perfection is not commanded , but onely counselled , as the holy Fathers constantly teach ; and albeit it be not commanded ; yet many , by Gods grace , do attayne vnto it . Lastly , they are called perfect , who are ready to foresake & loose all , before they loose the love & friendship of God . This last kind of perfection is required of all men : as God said to Abraham : Genes. 17.1 . Math. 5. Genes. 6. 1. Cor. 2.6 . walk before me and be thou perfect : and Christ said to his disciples : be ye perfect . The Sripture calls some perfect in this sense , for it saith , that Noe was a iust and a perfect man ; And S. Paul saith , we speak wisdome among the perfect . To this state , a proportionable degree of perfection , in keeping the commandments , is required : which by Gods grace may be performed . Of this perfection S. Augustin speaketh , when he saith : that the iustice , by which the iust man liues , Aug. cont . duas epist. Pelag. lib. 3. c. 7. albeit , for the capacity of this life , it be not vndeservedly called perfect , yet it is little in regard of that great iustice , which the equality of Angels doth containe .

Hence it may easily appeare , in what sense , the Commandments of God ought , & may be kept perfectly , and in what not . To wit : they may be kept perfectly in all the parts , not one excepted , and in some degree of perfection , although they cannot be kept perfectly , during this life , in the highest degree , which is not commanded , nor required of vs . If the Presbyterians followed this sense , they were not to be reproved , but they haue a quite contrary meaning . For they deny all possibility of keeping the Commandments any wise perfectly , either in parts , or the lowest degree of perfection : as may be seen in their new Catechisme : where they say that no man is able , by any grace received in this life ▪ to keep the Commandments perfectly , but every one breakes them dayly in thought , word & deed &c. So that their sense of the impossibility to keep the Commandments perfectly , is most false , if not blasphemous . For either God commandeth that perfection , which they say is above their force & power , or he commandeth it not . If he commandeth it not ; then they may fulfill the law perfectly ; because it is a law no further , then it commandeth : and if so far it may be fulfilled ; then may it be fulfilled perfectly . Therefore it is false , which they say , that it cannot be fulfilled perfectly . If they say , that overplus of perfection , which is above their power , is commanded , as they do ordinarly ; then they make God to be a Prince vnreasonable , in commanding vs to do that which is not in our power to do ; and to be Tyrannous & cruell , in punishing vs eternally , for not doing that , which was above our reach to perform . All which do make against the wisdome , goodnesse & iustice of God : and therefore these opinions are condemned by the holy Fathers , & by some Protestants , as blasphemous . Thus spake the Catholique .

Moreover , I remember he shew me , that there was a notable difference , in this matter , betwen the Catholiques & the Presbyterians . For the last , said he , do free themselves , and put the blame of all their wickednesse and sluggishnesse vpon God ; alleadging that he hath given them a law impossible to be kept , even with all the help & grace that he gives them . But the Catholiques do free God of all blame , & impute iustly their breaking of the law , to their own wickednesse alone . S. Hierome shewes the humour of the Presbyterians , in these words : Hier. epist. ad Celant . We cry against God , and we say , that we are oppressed with the difficulty or impossibility of his Commandments . Neither is it sufficient , that we do not keep his Commandments ; vnlesse We pronounce the Commander to be vniust : whilst we complaine , that the Authour of equity , hath Commanded not only hard things , but also impossibilities . The Church of Christ , said the same Catholique , hath been troubled in this matter , with two opposite heresies , to witt : of the Pelagians & the Calvinists . The first taught of old , that the Commandments were possible to be kept , without the grace of God : and the others of late teach , that the Commandments are impossible to be kept , even with the grace of God . The Church of Christ keeps the medium of truth , between these opposite errours . Against the first she teacheth , that the Commandments may be kept , but not without Gods grace : and against the second , that they may be kept with Gods grace . And therefore , against both these enemies , as well to one another , as to grace ; she defends the grace of God . Against the first , she shewes the necessity of grace ; and against the second , she maintaines the power & efficacy of it . But there is this notable difference , between Pelagius & Calvin , in their opposition of grace ; that the first is an open enemy to it , and the second is a great friend in words , but no lesse enemy in deeds . For , whilst he vndervalues all the faculties and natural powers of man , he would seem to cry vp grace , & to give all the glory to God . But when he teacheth again , that grace is not able to purify our soules , or make vs able to walk in the Commandments of God ; he quite overthrowes grace . God , who of his mercy delivered this Island from the first heresy ; may also , in his own time , deliver it from the second . Thus he .

But I did oppose vnto him that , which I heard some Ministers say , that God might iustly command things impossible to man fallen : because it is sufficient , that they were possible to man , before his fall ; and seing , by his own fault , they became vnpossible , God may iustly exact them , without the least imputation either to his iustice or goodnesse .

To this he answered : that the authorities of the Scriptures & holy Fathers , are for the possibility of the law , after the fall : And the Fathers shew by most solid reasons , that God could neither with his iustice , or goodnesse impose impossible lawes , after the fall , & punish the transgressours of them with eternal paines . Therefore this reason or rather pretence of the Ministers , being no Scripture , but rather against Scripture , & the holy Fathers , who knew found reason , as well as the Ministers , is not to be regarded . 2. As a man who was rich , and had mispent his estate , cannot be iustly commanded by any new law , to pay as much tribute as when he had his estate ; nor be punished for not paying it thereafter , for such a law would be both vniust & ridiculous , commanding impossibilities : and so would be no law , and the makers of it , would be both vnreasonable & cruel . So man , after the fall of Adam , could not , by any new law , be iustly commanded by God , to do that , which was impossible vnto him , vnlesse we would make that new law vniust and ridiculous , & God him self vnreasonable & Tyrannous . Therefore , since God made and promulgated his law , long after the fall of man , vsed , exhortations , propounded rewards , and threatned punishments , to induce men to keep it , and all his actions are iust and wise ; they presuppose necessarly the possibility of keeping that law with the assistance of his grace ; or else such things , would not be only against Gods goodnesse , & iustice ; but also against ordinary prudence .

Moreover , the same Catholique shew me , that the Presbyterians , who accuse the Catholiques falsy , for taking away the second commandment , as they call it ( of which matter we shall haue occasion to speak more fitly hereafter ) may be iustly accused , for taking away , in reality , not one , but alle the commandments : For their errour of the impossibility of them , destroyes the end , for which they and all iust lawes are made , to wit , that they may be kept ; and so they destroy the Whole divine commandments , and make them of no effect , yea this errour destroies also the end of Christs Incarnation & Passion , if we will believe S. Augustin , For , having brougt many passages of Scripture , to this purpose , he subioyns , Quibus appaparet D. Iesum Christum nullam aliam ob causam in carnem venisse &c. Aug. lib 1 de pecc . mer & rem . c. 26. where he sheweth very largely , that Christ , for no other cause , came vnto the world , and became obedient vnto the death of the Crosse ▪ but that he might reconcile sinners to God , destroy the power of sin , obtaine grace from God , to make vs walk in newnesse of life , and in obedience of his holy commandments . Whereby it may be seen , what a dangerous fundamental errour this is , which is against such principal & fundamental points of the Christian religion . Therefore the Presbyteriās , would de well to make vse of the same holy Fathers sound advice , when he saith . Let him , to whom the commandments are heavie , know , Aug. lib. de perfect ▪ institue c. 10. that he hath not got the gift , to witt of the love of God , by which , they are made not heavie , but yet , though he find them heavie let him not , be broke with despaire , but let him be enforced and stirred vp , to seek , to beg , and to knock . But the Presbyterians , ( who hereby may know , that they want the love of God ) cannot make immediat vse of this wholsome counsel , to seek and beg that love of God , by which his commandments are made easy ; till they first correct or rather quite their erroneous faith , whereof they make this a chiefe article , that it 's impossible to love God , or keep his commandments . Therefore they must first beg true faith , that they may believe Gods commandments to be possible , with help of his grace ; and then they may beg and obtaine the second , to witt , the love of God , by which they may find grace to fulfill them . This article of the Presbyterians faith gave occasion to a Catholique Gentleman of my acquentance , to say to the Presbyterians , who were much pressing him to subscrib the Covenant : that he would never be of their religion : who professed they did not love God ; yea and made it an article of their faith , that they could not love him . Thus he .

Having therefore diligently considered all these grounds , I could no longer believe the impossibility of keeping Gods commandments , even with the help of his grace , as an article of my faith reveald in Scripture ; which I found to be against Scripture , and against the goodnesse , iustice and wisdome of God ; Which the holy Fathers & some Protestants do call extream blasphemy ; which destroyes the vertue and power of Gods grace ; which puts the blame of our negligence & sluggishnesse , from our selves , and layes all vpon God : which is against the end of Christs Incarnation , & merit of his Passsion ; which hinders the growth of piety , and opens a gate to all wickednesse , and makes all the divine commandments of no effect . But , vpon the contrary , I resolved by Gods grace , to embrace and believe the ancient Catholique doctrin , concerning the possibility of keeping the commandments with the help of Gods grace ; Which I found to be so clearly expressed in Scriptures , so strongly maintaind by the holy Fathers , so consonant to right reason , iustice & piety , and which did make so much for the glory of Gods grace , & the merits of Christs death and passion .

CHAP. XV. Of Iustification by Faith onely , maintain'd by the Presbyterians and their first Reformers , as the principal article of their Religion .

AFTER the triall of our doctrine , concerning the Commandments ; I considered , in the next place , our doctrine of Iustification , not only because this hath connexion with the former , but also for the importāce of the matter . For I haue read , and heard this article of Iustification by faith onely , called by many Protestants , the soule and life of their religion , and of all articles the principal and greatest ; on the contrary , they call Iustification by works , the life of Popery : so that M. Fox saith , that Luther , Fox Acts. Man . p. 402. by opening a certaine veine which lay long hid , to witt , our Iustification by faith only , did overturne the foundation of Popery . Moreover , I haue heard it affirmed , that Iustification by faith only was so certaine a truth , and so evidently contain'd in the Scriptures , that some of the learned Papists , after they had much oppposed it , were at lenth overcome by the strenth of it , and made to acknowledge it : and there was no point of Popery , esteem'd to be more absurd , nor more against the Scriptures , then Iustification by works : in so much that M , Knox , in his first sermon at S. Andrewes , did make instance principally in it : Knox Chron. pag. 76. 77. for thus speaks his history of him : He plainly proved the Papists doctrine & lawes , to repugne directly to the lawes of God the Father , and of Christ Iesus his Son . This he proved , by conferring the doctrine of Iustification expressed in the Scriptures : which teach that man is iustifyed by faith only &c. and the doctrine of the Papists , which attributes iustification to the works of the law . And , vpon severall occasions , I haue heard the Ministers pretend great advantage in this point , which they ordinarly vrge very much .

Having then no small expectation , to find such expresse and convincing Scripture , for this point of Iustification by faith only ; that any impudent front cowld hardly deny it : I begun to consider these passages , which they do ordinarly bring , and cote on the margent of their Confession ; and I found , that not one of them containes in expresse words , the Presbyterian article , contradictory to the Papists ; as may appeare to any man , who will read the words . These passages are three , and the first is in S. Iohn , who saith : As many as received him , he gave them power to become the Sons of God , who believe in his name . The two others are in S. Paul : Iohn ch. 1. v. 12. Rom. 3.28 . Rom. 5.1 . who saith ; We conclude , ( or as it is in the Catholique translation ) We account a man to be iustifyed by faith without the workes of the law . And againe , being iustifyed therefore by faith : let vs haue peace toward God . Now , in none of these places , can I find it written , that man is iustifyed by faith only , or , as it is in their new Confession , faith is the alone instrument of Iustification . I find indeed , that the Scripture saith there , that man is iustifyed by faith ; but I can not find , where it saith by faith only , that word only or alone , which is the maine point in this matter , cannot be found in the Scripture : albeit M. Knox , in his foresaid sermon , falsly pretends , that it is expressed in Scripture .

I admired to see both our first and last Reformers , after such huge pretences , to want expresse Scripture , for this maine article of their religion : but I admired much more , when I found the Catholique article , which is flatly contradictory to the Protestants , to be expresly in the Scriptures . S. Iames saith ; Iames 2.21 . & 24. Abraham our father was he not iustifyed by works , offering Isaac his Son vpon the altar ? And again . Do you see , that by works a man is iustifyed , and not by faith only ? Where S. Iames directly contradicts the doctrine of the Protestants : for they say , A man is not iustifyed by works , but by faith only : and S. Iames saith : a man is iustifyed by works and not by faith only . I wondered how we could brag so much , that we had always the Scripture for vs , against the Papists ; and yet , when I tryed the matter , I found ever hitherto the contrary , as may be found by any man , who will not renounce his senses of hearing and seeing . But to find this in other points , I did not think it so strange , as in the present , which is called the principal point of the Protestant religion , and wherein we did so much glory against the Papists , who haue much the better of vs , if we will acknowledge the expresse words of Scripture , and stand to them .

But the Presbyterians pretend , that , although their article be not , word by word , in Scripture ; yet the equivalent is there , when S. Paul saith : a man is iustifyed by faith , without the works of the law ; which they say is all one , as if he had said , by faith only . I found many weighty reasons against this Ministeriall glosse . 1. At the beginning of their Reformation , they promised vs the pure word of God ; and now they give vs , for it , their gesses , or the word of man ; which is a weak ground of faith . 2. which is yet worse . Their words & interpretations are in expresse termes against the word of God in another place , to witt in S. Iames , as we have seen . 3. They affirm that all points necessary to Salvation are clearly contain'd in Scripture . How comes it then , that this most necessary & substantial point , which they call the life of Christianity , is not there ? yea , how comes it to passe that not only it is not in Scripture , but the quite contrary is word by word in Scripture : and that not simply affirmed , but proved by many reasons & examples ; and these who affirm the contrary are compared to Devils ? 4. The holy Fathers & primitive Church did never vnderstand the Scriptures , in that sense ; but in the contrary . How then could I , in sense considering these things , make the Ministers words and interpretation , which are not Scripture , yea which are against Scripture , and against the holy Fathers , & the beliefe of the primitive Church , to be the principal article of my faith ?

S. Augustin shewes , that some men , in the Apostles own time , did misinterpret the same words of S. Paul , as the Presbyterians do now , and made it the ground of the same errour . Aug. de gr . & lib. arb. cap. 7. But men , saith he , not vnderstanding what the Apostle saith : we account a man iustifyed by faith without works , thought , that he said , faith would suffice a man , albeit he live ill , and have no good works . Which God forbid , that the vessel of election should think &c. Secondly , the same holy Father shewes , that to roote out the errour of those , who by misconstruing S. Pauls words , did gather from them , iustification by faith only , the other Apostles did principally direct the intentions of their Epistles . S. Peter , saith he , Aug. lib. de fide & oper. c. 14. knowing that some wicked men took occasion from some obscure sentences of S. Paul , as being secure of their salvation , which is in faith , had no care to live well , gave advertisment , that there were some things , in his epistle , hard to be vnderstood , which men perverted ( as they do the other Scriptures ) to their own perdition . See , vpon what a dangerous ground , the principal article of our Reformation is founded , and how dangerous also it self is . But S. Iames , Aug. ibid. saith S. Augustin , is so highly offended with these men , who think that faith without works can availe vnto salvation , that he compares them even to Devils . And then hauings brought these words of the Apostle : Thou believest that there is one God , thou dost well : the Devils also beleeve & tremble , he subioyns , Quid verius , brevius , vehementius dici potuit ? what could be said more truely , more briefly & efficaciously ? Thus S. Augustin . And that he alone did not condemne this errour , & maintained the Catholique doctrin opposite to it , Cent. Mag. cent . 23. 4. 5. cap. 4. Aug haeres. 54. is manifest , by the Confession of the Centurists , who , for this cause , taxe the most ancient fathers , as S. Clement , Origen , S. Cyprian , S. Hierome , S. Ambrose , Augustin , Chrysostome , & many more . Moreover , the same S. Augustin shewes , that this errour of iustification by faith only , was the ancient heresy of Eunomius ; Iren. cont . haeres . c. 20. and S. Ireneus ascribes it also to Simon Magus . And yet this ancient heresy against the Scripture , & the holy Fathers , is obtruded vpon vs , as the principal article of our faith , by our Reformers : who yet pretend to believe nothing , but pure Scripture . Therefore I resolued by Gods grace not to believe any longer such a wicked opinion , as the principal article of my religion : but , vpon the contrary , I intended to embrace & follow the Catholique doctrin , opposite to it : which I found to be , in expresse termes , in the Scriptures , which were so vnderstood and beleeved by the holy Fathers .

I vas much confirmed in this resolution , when I vnderslood , how Luther & Calvin , hauing no Scripture for them , but against them , haue grosly abused it to maintaine their errour . For Luther , the first Apostle , in this last age , of this new doctrine , did two notable iniuries to the word of God . For , Seeing that this prime article of his faith , was not expresly contain'd , in the Scripture , by an vnparallel'd presumption , he added the word sola or Alone to the Scripture , in his German translation of the Bible And whereas S. Paul saith : we account a man iustifyed by faith , without the workes of the law ; he makes him say , by faith alone And when this high temerity , of adding to the word of God , was obiected to him : Luth. tom . 5. Germ. fol. 141. & d●m . he defended it with most insolent words , saying : that a Papist and an asse was the same thing : and that the word sola should remaine in his Bible , although all the Papists in the world , shoud go mad , and be transformed to in Asses . The second iniury , that he did to the Scripture , was not by Addition , but by Diminution , wherin he was much more liberal , then in the first : for he added only one word , but he took away many hundreds . Because , finding that the words above cited of S. Iames epistle , were clearly & expresly against his doctrin , he expunged the whole epistle , out of the Canon of the holy Scriptures , Luth in praef. in novu n Test . Luth in cap. 22. Genes. calling it an epistle of straw , vnworthy the Spirit of an Apostle . Yea , he arrived to that impudency , that he said the Authour of that epistle delirat , that is dotes , or raves . By these two practises , I was moved to think , that Luther could not be the second Elias , the Restorer of purity & true religion , who would not only reform the Church , but also the Scriptures : yea , in such a manner , as he hath incurred not one , but both the curses threatned by S. Iohn , for adding to , and pareing from the Scriptures . And by this , I perceived also , what little esteem , they make of the Scripture , when it makes against their errours .

Calvin went more subtilly to work ; for although he followed Luthers doctrin of Iustification ; yet he neither added the word Sola , to the letter of the Scripture , neither did he deny S. Iames epistle , to be Canonical : But , what Luther added to the letter , Calvin added to the sense ; and what Luther denyed , the other corrupted . For Calvin would have Iustification by faith only , to be as firmly believed , as if the word only were there in Scripture , which indeed , is all one , as if he had added , with Luther , that word to the Scripture . Then the words of S. Iames , which are clearly opposite to his errour , and for which , Luther did reiect the whole epistle , he doth so corrupt with new senses , which Luthers more grosse head could not invent , that they passe many mens senses & vnderstandings too , and are against the words of Scripture , & clearly against the sense of the holy Fathers . For he saith , faith alone doth iustify , but not alone . Some others of his Schollers explaine it thus : fides sola iustificat , sed non solitaria . Others say : faith doth iustify , and not works ; but yet faith not without works ; or a man is iustifyed with works , but not by works ; and works are the means , but not the causes of Iustification . But all these inventions , are directly contrary to the words of S. Iames. For he saith , man is iustifyed by works , & not by faith only . He doth not say , man is iustifyed with works ; but by works : he doth not say , he is iustifyed by faith only ; but not by faith only . And after the same manner and expression , that he ascribeth our iustification to faith , he ascribs it also vnto works . He neither speaks of causes , nor means : these are the Ministers words , and not the word of God ; which is not cleared , but rendred more obscure by them . It was made appear to me , that the question at first between the Catholiques & Luther , was ; whether good works were in any respect necessary to our iustification : and not , whether they were required as causes or conditions . Luther said , they were in no wise necessary , or else none could be iustifyed ; since the best works of the greatest Saints are mortal sins . And in this , he spake consequentially to his principles . But Calvin , finding that the Catholiques by innumerable Scriptures , and particularly by that place of S. Iames , proved the necessity of good works vnto Iustification ; he invented a distinction , not to cleare , but to confound the matter , that good works were necessary , but not as causes , and faith was the only cause of Iustification . And this he did also very vnreasonably against the principle , which he holds common with Luther , to witt , that all our best actions are deadly sins . For , if good works be in any manner necessary , how can any be iustifyed , according to Calvin , who maintains there can be no good works , but that all are mortal sins ? For , if a condition be necessary to any effect ; then if the condition be not fulfilled , the effect cannot be produced . As approximation of wood vnto the fire , is ordinarly called the condition , without which the wood could not take fire . Therefore as the wood , if it were not put near the fire ; would not conceive fire , so also , if good works be a necessary condition vnto iustification , ( as Calvin pretends ) no man can be iustifyed : since according to him , there can be no good works . Therefore Calvin speaks very inconsequentially , if not also falsly .

Moreover , it was showen me : that the Lutherans were so highly offended with these new glosses of Calvin & his Schollers , that they call them the doctrins of the new Papists , more pernicious , then these of the old : and Illyricus , Illyr in praef. ep ad Rom. a famous Lutheran , doth not stand to call these Calvinists , Seducers , who by diuerse waye , saith he , would elude the proposition of S. Paul &c. For this cause the Lutherans deny all necessity of good works vnto Salvation , either as means , or causes . For this , they professed at the conference of Altenberg , Coll. Al ten . col. 4 f. 75. We conclude , say they , with that worthy saying of Luther : If works be necessary vnto Salvation ; then none can be saved without works : and then we would not be saved by faith only . So I found at length , that this prime article of our religion , to witt ; that man is iustifyed by faith only , after so many great brags , is not in Scripture , but against Scripture , as the Lutherans vnderstand it : and as Calvin takes it , it s not only against Scripture , but also against his own principle , who makes the whole matter , to end in Philosophical termes , for the most part , neither vnderstood by speakers nor hearers . Of which matter , I had not long ago , a notable experience . For being in a Gentlemans house in the countrey , where there chanced to be a Minister of esteem'd learning , two Roman Catholiques , and diverse Protestants : as the ordinary discours now a dayes , is concerning religion , so I heard one at that time . For the Minister , taking occasion by hearing Cardinal Bellarmin named , spake at first , much in his praise , saying : that none of all the Popish Authors , did relate so faithfully the Protestant Tenets , nor argumented more clearly , then he did . Yet at length , said the Minister , after the Cardinal hath shewed the strength of his wit , at the issue of the matter , being convinced by the force of truth ; he concludes , for the most part , with the Protestants . Wherevpon ; one of the Catholiques present said , that he admired very much , how Bellarmin , who had written so much for Popry , should be esteem'd a Protestant : & merrily subioyn'd ▪ that himself was iust a Protestant , as Bellarmin was . After there had pass'd a little laughter , occasioned by these words ; the other Catholique did gravely desire the Minister , to shew ; wherein Bellarmin was a Protestant . Wherevpon , the Minister instanced in this same matter of Iustification , and said : that after Bellarmin had wearied himself , by produceing many testimonies of Scriptures and Fathers , to prove , that we are iustifyed by works and not by faith only : he in end yeelds the victory to tthe Proestants : for he concludes : That it is most safe to rely vpon the merits of Christ . And so , in one sentence , he destroyeth , what he had been building a long time . To which the Catholique replyed : that if Bellarmin was a Protestant for that , then all Catholiques were Protestants : for they all professed the same . Neither was the Catholiques relying on Christ merits , any way against iustification by good works ; more then the Protestants relying on the same merits , was against their supposed Iustification by faith only . But said he : I admire very much , how you ordinarly pretend so great advantage , in your doctrin of Iustification by faith only , which you esteem the principal article of your religion ; and yet it cannot be found in all the Scripture , the only pretended ground of all your faith : And how you can crye so much against the Catholiques , for believing that we are iustifyed by works , & not by faith only ; which is expresly , and word by word , in the Scripture . For doth not S. Iames clearly say : Ye see , that man is iustifyed by works , and not by faith only . The Minister finding himself thus engaged , pass'd presently from the Scripture , & enquired of the Catholique , whom he knew well enough not to be a profess'd Scholler ; If he had any Logique . Who answered , he had not much : but he had sufficient for this purpose . That there was not much Logique required , to see what was contained in Scripture . He would trust his owne eyes , in that matter . It was sufficient for him , that he had on his side the expresse Scripture , which is better then Logique . But the Minister told him ; that , although these words are in Scripture ; yet they must be vnderstood in a sound sense . For works , said he , although they be necessary to iustification ; yet they are not the causes of it , but in a very improper sense . For you must vnderstand , that there are diverse kinds of causes ; there is causa efficiens , causa formalis , and causa sine qua non , which is not a cause properly . Now works are not the efficient , nor formal cause ; but only causa sine qua non . They are via regni ; and not causa regnandi . And so , after this manner , he made a long discours , involving the matter in great obscurities , passing the reach of the hearers ; if not also overpassing his own vnderstanding . But the Catholique holding him still by his grounds , told the Minister that his Logique was no Scripture ; and that the Protestants , are brought to a low ebb , when they are enforced to acknowlege that this prime article of their faith , is not expresly in Scripture , as they at first pretended : And now , when the quite opposite doctrine , maintaind by the Catholiques , ( against which the Ministers did so much raile ) is showē to be expresly in Scripture : they are enforced to run from Scripture , to their Logique : which indeed , is to yeeld the cause to the Catholiques , and to quite ground . For at first they pretended nothing but Scripture : and now they flie to Aristotles Logique , and that against the expresse words of Scripture , making the whole matter end in a Logomachy : which is so much the worse , on the Protestants side ; seing they will not vse the very phrase of Scripture , which the Catholiques keep . And vpon this followes also another evil , that the people , being made to believe , that they are iustifyed by faith only , and not by works ; makes by natural Logique , this inference , ( which all the Ministers in the world with all their artificial Logique , will not put out of their heads ) that good works are not necessary ; and so they altogether neglect them . Thus ended that conference ( the Minister replying something ; but little to purpose ) with small satisfaction of some Protestants present ; who imagined , that this prime article of their faith , had been better grounded : and that this Minister , whom they much esteemed , could haue said more , then to acknowledge that his faith was against the words of Scripture : and in end , to run to his Philosophical distinctions , which were not by them intelligible .

But , albeit I was sufficiently satisfyed , by what hath been said , of the truth of the Catholique doctrin , concerning Iustification ; yet being desirous , that I might be able to discern more fully , the deceits and obscurities , which the Ministers invent , to elude the clear Scriptures : a Catholique , whose assistance I required , shew me , that for this end , it was necessary , I should first know the nature of Iustification , according to the doctrin of the Catholique Church . For , as a Rule , said he , is a measure to discern both what is right , and what is crooked ; so truth , is a manifestation both of it self , and of falshood . Wherevpon , he had several discourses with me , on this matter ; the summe of which , I will briefly collect .

CHAP. XVI . Of the Nature of Iustification , according to the Catholique doctrine .

ALBEIT you haue seen evidently , said the Catholique vnto me , that according to the expresse Scriptures , man is iustifyed by works ▪ & not by faith only ; yet , that you may know how this is done , and what works are excluded from iustification , according to S. Paul ; and what these works are , by which we are iustifyed , according to S. Iames ; yow must know the nature of Iustification of a sinner : which , according to the Catholique Church , is thus described . Iustification of a sinner , is the translation of one , from the state of sin , into the state of grace ; a changing of one , from being an enemy , to make him become the friend of God . There is the misery , from which a sinner is delivered ; & the happinesse , to which he is brought . Now , that he may come from such a miserable condition , to such a happy estate , there are some preparations and dispositions required to go before , in the soule of a sinner , that is come to age ; of which kind only we here speak . First God of his meer mercy , by his preveening and helping grace , doth excite and call a sinner , without any of his preceeding merits , as it were , out of the sleep of sin ; that he may convert himself vnto God . 2. A sinner being thus awakned , and assisted by the Divine grace , conceiving faith by hearing , doth believe all things to be true , which are revealed & promised by God ; & particularly , that a sinner is iustifyed by the free mercy of God , through the redemption , which is in Christ Iesus . 3. This faith representing God to be a severe punisher of sins , there ariseth in a sinner , thus disposed by faith , a fear of Gods iudgments , with which the Soule is profitably shaken & terrifyed . Prou. ● . 7 . For as Salomon saith : the feare of our Lord , is the beginning of wisdome . 4. The soule of a sinner being thus terrifyed , it is raised vp againe to hope , by the same faith ; which represents God to be most bountifull & mercyfull , in forgiveing sins . For which cause , he sent his son into the world , to deliver vs from sin , by his death . 5. Vpon this hope & confidence in the divine mercy , there ariseth the love of God , who is so bountifull and mercyfull ; and likwise a hatred and detestation of sin , which God hateth , a sorrow and grief for what is past ; and a firm resolution of a better life in time to come : a purpose of observing the divine Commandments , & of receiving the holy Sacraments . Now all these dispositions of fa th , fear , love , hope , and the rest , being placed in the soule of man , by Gods preveening grace ; Iustification , or the infusion of iustifying grace , doth follow , as we shall see shortly .

That these preparations & difpositions are necessary before iustification , the Scripture shewes . Our Saviour shew the necessity of preveening grace , when he said : Iohn . 6.44 . Heb. 11.6 . Eccles. 1.28 . & ibid , v. 17. No man can come vnto me , vnlesse my Father draw him . Of faith , S. Paul saith : that without faith it is impossible to please God : for he that cometh to God , must believe that he is ; and that he is a Rewarder of those who seek him . Of fear , beside the former testimony of Salomon , it is said ; that , who is without fear , cannot be iustifyed . And again : the fear of our Lord chaseth away sin . S. Paul saith of hope , that we are saved by it . Rom. 8.24 . Luke 7.47 . Of love our Saviour saith : Many sins are forgiven her ; for she loved much . And that repentance is also necessary , there is nothing more clear , in the Scriptures . By all which testimonies , it remaines evident , that although faith be the first disposition of the soule to iustification ; yet the others above-mentioned are also requisite . Neither can there be any difficulty in this matter , since it is as clear as the Sun , that no man , of a sinner , can become the friend of God : vnlesse he haue not only faith , but also the fear & love of God , with hope in his mercy , and repentance for sins . To this purpose S. Augustin saith : Aug de predest . sanct. cap. 7 Idem serm. 22. de Verb. Dom ▪ fides prima datur , ex qua caetera impetrantur . That is : faith is first given , by which the rest are obtain'd . And again : the house of God is founded by Faith , raised vp by hope , and perfected by Charity . And as in this sense , it is truly said that faith doth iustify , to wit as a fundamentall & radicall disposition to Iustification ; so it is no lesse true , that fear , hope , love , & repentance , do also iustify , to witt as secondary dispositions proceeding from faith : because these likwise dispose the soule fitly , to receive the forme of iustice , and to become the friend of God ; and the Scripture ascribes forgivenesse of sins , Salvation or Iustification to them , as it doth vnto faith . For as our Saviour told S. Mary Magdalen , that her faith had saved her ; Luke 7. Rom. 8. Iam. 2. so he said : that many sins were forgiven her , because she loved much , and S. Paul saith , we are saved by hope ; and S. Iames expresly , that we are iustifyed by works , & not by faith only . By which consideration it may be easily vnderstood , what works S. Paul excludes from Iustification , when he saith , that a man is iustifyed by faith without the works of the law . For he doth not exclude , the works of grace , but only the works of the law , which are done by the strength of nature , without the grace of God , and do not proceed from faith , but go before it . Now it is certaine that such works , as not proceeding from faith , do not properly dispose and prepare the soule vnto Salvation . Concil. T r d sess. 6. c●p. 8. For , as the Councel of Trent teacheth , faith is the foundation , roote , and beginning of all Salvation & Iustification , and is the first effect of Gods free grace , in the Soule of man . But the Apostle doth not exclude from iustification , the works of grace , which follow faith : for they do iustify , that is , dispose the Soule vnto Iustification , as faith it self doth : and they proce d also from grace , as faith proceeds from it ; and therefore are not the works of the law , but the works of grace . After this manner , doth that great Doctour S. Augustin clearly reconcile these two places of S. Paul & S. Iames. Aug. lib. 83. quaest. 76. The sentences , saith he , of S. Paul & S. Iames be not contrary one to another , wh●n one affirmeth , that a man is iustifyed by faith without works : & the other saith , that faith is vaine without works : for S. Paul speaketh of works , that go before faith ; and S. Iames of works that do follow faith .

These preparations & disposi●ions being placed in the soule , Iustification it self doth follow ; which is not only remission of sins , but also sanctification and renovation of the inward man , by the voluntary reception of the divine grace & gifts . But , albeit Iustification followeth these dispositions , of faith , love , repentance , & & the rest , yet it is altogether free , proceeding from the mercy & bounty of God , without the desert of man . For the Catholique Church professeth openly , notwitstanding the Ministers strong calumnies to the contrary , that no man by any faith , or works , can merit the grace of Iustification , Concil. Trid. sess. 6. cap. 8. as the Councel of Trent teacheth in these words . We are said to be freely iustifyed , because none of those things , which preceed Iustification , whether faith or works , doth merit the grace of Iustification . Now this grace consisteth in two thing , s to witt : in Remission of sins , and inward sanctification : by the first , the soule is changed & purged from sin , which is the filthinesse of the Soule ; and by the second , it is adorned and beautifyed with grace ; which is the beauty of it : and made to die vnto sin , & live vnto iustice . But it must be diligently observed : that the Catholiques do teach , according to the Scriptures , that in Iustification , our sins are not so forgiven , that they remaine in the Soule ; but they are quite taken away . For S. Iohn saith of Christ : Behold the Lamb of God , Iohn . 1.29 . Acts. 3.19 . Mich. 7.19 . Heb. 9.28 . that taketh away the sins of the world : And the spots of our Soules are said to be washed & cleanged , and our sins to be throwen into the bottome of the sea , and to be blotted out and exhausted . Therefore in iustification , sins do not remaine , but they are really taken away .

As the soule , in Iustification is purged and cleanged from the filthinesse of sins , which are so forgiven , that they are really taken away ; so it is also beautifyed with inward grace , and inherent iustice , by which , he who was before a sinner , is renewed in the Spirit of his mind , and hath the love of God powred forth in his heart , by the holy Ghost . This the Apostle sheweth , 1. Cor. 6.11 . when writing to the Corinthians , he saith : These things you were : ( to witt : fornicators , adulterers &c. ) but you are washed , but you are sanctified , but you are iustifyed in the name of our Lord Iesus Christ , and in the Spirit of our God : Ephes. 4.24 . And elswhere , be renewed in the Spirit of your mind : and put on the new man , which according to God , is created in iustice , and holynesse of truth . And writing to the Romans , he saith : Rom 5.5 The Charity of God is powred forth in our hearts by the holy Ghost , which is given vs . I forbear to cite more testimonies . Aug. de g●●●ia S. Augustin sheweth , that this inherent iustice , is the love of God , The grace , whereby we are iustifyed , that is , Christ cap. 30. Idem de nat. & gra . c. 70. saith he , the love of God , poured into our hearts . And elswhere : Charity begun , is iustice begun ; Charity encreased , is iustice encreased ; great charity is great iustice ; and most perfect charity is most perfect iustice . If therefore charity or the love of God , which is powred into our Soules , and consequently is inherent & intrinsecal in them , be the iustice , by which we are made formally iust ; then our iustice is also inherent & intrinsecal . And hereby , all the causes of our Iustification , according to the doctrin of the Catholique Church , may be clearly vnderstood . Concil. Trid. sess. 6. c. 7. For the efficient cause , is our mercyfull God : the meritorious , our Lord Iesus Christ : the final cause , the glory of God , & of Christ , and life everlasting : and the formal cause , is the Iustice of God , not that , by which he himself is iust ; but that , by which he makes vs iust : and with which , we being endowed , are renewed in the Spirit of our mind , and are not only reputed , but truly are iust .

But , said the Catholique to me , that you may vnderstand more fully , how we are made formally iust , not by that iustice , which is in God , but by that iustice , which proceeding from God , is in vs ; I will illustrate the matter , a litle more vnto yow . As sin is the death of the soule ; so grace and iustice is the life of it . Wherefore , as the natural life of man , is the formal cause of his living naturally ; so his spiritual life , which is grace & iustice , is the formal cause of his living spiritually . As then the natural life or soule of man , by which he lives naturally , albeit it be from God , yet it is not that life by which God lives , but it is that life , communicated by God to man , by which man lives ; and therefore cannot be any thing external , but must be internal in man : So the Spiritual life of the soule , which is grace & iustice , by which man lives Spiritually , is not the iustice , which is in God , or by which God is iust ; but that iuftice , which is communicated by God to man , whereby man is rendred iust , and lives Spiritually : and therefore must be internal in him : since nothing can live ; either naturally , or Spiritually , by any thing which is external vnto it . The example of the raising Lazarus from the the dead , will yet more cleare this matter . For if Christ , calling Lazarus from the grave , had not given him inward life ; Lazarus could not haue risen again , and lived by the life of Christ , which was without him . But it was necessary , for the resurection of Lazarus , that his own life should be inwardly restored to him by Christ . It is so in our case : for a man , who is raised by Christ from the death of sin vnto the life of righteousnesse , must have grace or iustice , which is the Spiritual life of the soule , inwardly communicated to him by Christ , the fountain and meritorious cause of all iustice , and the source of all Spirituall life ; or else man could not be raised from the death of sin , and live spiritually . S. Augustin proves , by the holy Scriptures , that Christ came into the world , Aug. ●ib . de peccat . mer. & remis . cap. 26. & seq , to give vs that Spiritual life . I shall heep together , saith he , many testimonies , which shall suffice : by which it may appear , that for no other cause , Christ came into the flesh ; but that by the disposition of grace , he might quicken , save and illuminate all those , to whom as members appoynted in his body , he is head , who before were placed in the death , sicknesse & darknesse of sin . I shall only bring two or three of the many testimonies of Scripture , which the holy Father heapeth vp there . S. Paul saith : Ephes. 2.4 . God ( who is rich in mercy ) for his exceeding charity , wherwith he loved vs , even when we were dead by sins , quickned vs together in Christ ( by whose grace you are saved ) and raised vs vp with him &c. Ibid. c. 4 v. 24. And again be renewed in the Spirit of your mind , and put on the new man , which , according to God , is created in Iustice and holynesse of the truth , The same Apostle , writing to the Colossians , saith : And you , Coloss. 2.13 . when you were dead in the offenses and vncircumcision of the flesh , did he quicken together with him , pardoning you all offenses . And to Titus he saith : Titus . 3. v. 5. that we are iustifyed by his grace . Whence it is evident , that these , who haue been sinners , and become iust , are said to rise again , to be quickneed by Christ , to be renewed inwardly , & to be iustifyed by his grace . But they could not rise from the death of sin , nor be quickned , & renewed inwardly , and be iustifyed by his grace ; vnlesse they had spiritual life , which is grace or iustice , inwardly composed vnto them . Therefore these , who rise from the death of sin , & are iustifyed , quickned & inwardly renewed , have the spiritual life of iustice flowing from the merits & iustice of Christ , inwardly remaining in them . And hence doth appear clearly the truth of that , which the Catholique Church teacheth , to witt : that we are made iust , by the iustice of God , not by that , wherby he himself is iust , but by which he makes vs iust . For , as nothing can make an man iust , but iustice ; So it is not the external iustice of Christ ; but it must be internal iustice , flowing from , his merits and iustice , that can quicken vs .

This raising of one , from the death of sin , to the life of Iustice , is called by the Catholiliques , the first Iustification ; by which one , of a sinner , is made the friend of God . And it is altogether free , proceeding meerly from the grace & favour of God , without all works and merits of man . Of this , S. Paul speaks to the Romans , Aug. de Spir. & lit. c 4 - when he saith : We conclude that man is iustifyed by faith , without the works of the law . Where S. Augustin vnderstands by the works of the law , not only the works of the Ceremonial and Iudicial law , but also of the Moral law , which are done by the force of nature , or by the insight of the law , without the help of grace in Christ ; which help is not given except one haue first faith in Christ : which is the roote of salvation , & first effect of the divin grace , in our soules . Therefore if man could not be iustifyed by these works of the law , albeit he did them : much lesse can he be iustifyed by these works , when he breaketh the law , as S. Paul proveth , in the same epistle : that both Iewes and Gentiles haue sinned ; and therefore stand in need of the mercy of God ; and consequently must be iustifyed , by the faith & grace of Christ . Besids this first Iustification , there is another , which the Catholiques call the second Iustification ; by which one , is not of impious made iust , but of iust , he is made more iust , and of a friend made yet more intimate with God ; according to that in the Apocalypse : Apocal. 22.1 . Eccles. 18.22 . He that is iust , let him be iustifyed even vnto death . Of this Iustification , are vnderstood the words of S. Iames , when he saith : That a man is iustifyed by works , and not by faith only . That is ; by works following after faith , & flowing from it : for such works are not the works of the law ; that is ; they are not works done meerly by the force of nature , or by the only knowledge of the law ; but they are the works of grace , as faith it self is : and by these works we are iustifyed , and not by faith only . This second Iustification is acquired by doing all works of iustice and piety , by which , a man being in the state of grace , purchaseth a further augmentation of it . S. Augustin brings S. Paul , Aug lib. de gra . & lib. ae●b . c 6. as an example of both these Iustifications . For , before his conversion he was found with no good merits ; but rather with many evil merits , who was persecuting the Church : and yet he obtain'd mercy . Therefore he was not iustifyed by his works , or by the deeds of the law , but by the faith or grace of Christ . But after his conversion & first Iustification , the same Apostle reckons out the good works he had done , 2. Timoth. 4.6 . by which he had advanced in piety & iustice . I am even now , saith he , to be sacrificed : and the time of my resolution is at hand . I have fought a good fight , I have consummate my course , I have kept the faith . Concerning the rest , there is laid vp for me a crown of iustice , which our Lord will render to me , in that day , a iust iudge ; Vpon which S. Augustin saith : He reckons out now his good merites , that after his good merits , he might obtaine the crown ; who after evil merits , did obtaine grace . Take heed what followes . There remaines to me a crown of iustice &c. To whom could the iust iudge render the crown : if he had not first , as a merciful father , given him grace ? And how had that been a crown of iustice : if grace had not gone before , which iustifyes the impious ? How could that haue been rendered as due , Aug. ibid vt supra . if the first had not been freely bestowed ? Thus S. Augustin . By these reasons , & many other testimonies , which were showen vnto me : I was brought to vnderstand the Catholique , doctrin , concerning the nature of Iustification : and therby I was made more sensible of the errous , which are against it .

CHAP. XVII . Of the Presbyterians three principall Errours , concerning Iustification .

HAVING thus seen the truth of the ancient and Catholique doctrin , I was moved to take special notice , of three principall and most grosse errours , maintain'd by the Presbyterians , against it . The first is : that they do not only place the whole nature of Iustification , in remission of sins ; but they likwise teach , that , although our sins be forgiven in Iustification : yet they are not taken away , but that they really remaine in the person iystified : and are only covered , and not imputed . The second errour is , that a man iustified hath no internal nor inherent iustice in him , as being altogether defiled inwardly with sin : but that he is only iust , by the external iustice of Christ , with which he is covered , and which is imputed vnto him . The third and last errour consists in this , that they teach , this external iustice of Christ , is applyed vnto man , by faith only : and that not by a Christian or Catholique faith , wherby one believes the articles of the Creed , or such things as God hath revealed in Scripture : but by a special faith , as they call it , wherby every one believes for certaine , that his sins are forgiven him , and that he is one of the predestinate .

The first errour , to witt : that sins remaine , and are not taken away from the person iustified , maintain'd by Calvin and the Presbyterians ; I found to be against cripture , the vertue of Christs passion , & the efficacy of Baptisme . S. Iohn Baptist calleth Christ , the lamb of God that taketh away the sins of the world . Iohn 1.29 . Heb. 9.28 . 1 Iohn . 1. ch. 1. v 7. Acts 22.16 . S. Paul saith : that Christ was offered vp once to exhaust the sins of many . And S. Iohn affirmeth that the blood of Christ cleanseth vs from all sins . Ananias said to S. Paul : Arise and be baptized and wash away thy sins . If our sins be taken away , as S. Iohn affirmeth : how do they remaine as the Presbyterians believe ? If our sins be washed away , and cleansed by the blood of Christ , and by baptisme ; how can the filthinesse and blots of them remaine ? David saith to God : Psalm . 31.1 . Wash me , and I shall be whiter then snow . But , according to the Presbyterians , he behoved to remaine as black as pitch , and as filthie as the puddle ; even with all the washing , that God would bestow vpon him . Therefore this Presbyterian doctrin is against the Scriptures , the vertue of Christs passion , and the efficacy of baptisme : and it is also clearly against the holy Fathers , as we shall see shortly in the Triall of the Sacraments .

Against these clear authorities the Calvinists bring principally one place of Scripture , whereon they found their errour : and that is in the 31. Psalme , where David saith : Blessed are they , whose iniquities are forgiven , & whose sins are covered . I admired , that for this one testimony , which saith that our sins are covered , they should deny so many , which shew that sins are taken away ; and will not rather confesse with the Scripture , that they are both covered and taken away . S. Augustin sheweth excellently on this place how God doth both . For , comparing him to a Surgeon or Physician , Aug. ●narr . in Ps. 31. he saith : that God doth so cover the wound with a plaister ; that he cureth it , and taketh it away . Calvin & his followers make Christ to be a very imperfect Spiritual Physician ; who can neither heale the sick , nor cure the wounded soules , but only can cast a cover vpon them . Such a Physician of the body , who could do nothing , but throw his cloake vpon the sick or wounded ; and neither be able , to take away the sicknesse or wounds , would be in small esteem , and little employed .

The second grosse errour of Calvin , which denyeth inherent iustice , is sufficiently above refuted . Where it was shewed out of the Scriptures , & Fathers , that we are quickned by Christ , and that iustice or grace proceeding from the iustice of Christ , the meritorious cause of our iustice , is the spiritual life of the Soule , which quickens it ; and therefore must be internal , and inherent within vs . For as one cannot live naturally , vnlesse he have internal life within him ; so neither can one live Spiritually , by any thing that is without him ; but he must necessarly , have the life of grace or iustice within him . This truth is so strong , that Calvin did sometime acknowledge it : for he saith , Cal. lib. de refrom . Eccl. p. 316. that we are never reconciled to God , but we are also gifted with inherent iustice . But at other times he frequently opposeth it , affirming , that the most holy and iust persons are nothing inwardly , but filthy sinners : and that all their iustice consists only in the external iustice of Christ , which is imputed to them , and with which their sins and filthynesse are covered . Math. 23.27 . So that Calvins iust men are not vnfitly by some compared to whited Sepulchres ( to which our Saviour compared the Pharisees ) that outwardly appeare vnto men beautifvll , but within are full of dead mens bones & all filthinesse . So the Presbyterians would appeare beautifull outwardly , by the iustice of Christ ; but inwardly they are full of filthinesse & iniquity . They are also like Wolves in sheeps clothing , who haue an external shew of meeknesse & iustice : but inwardly are ravenous creatures . But as sheeps clothing doth not make a wolfe , to become a lamb ; so neither will the external iustice of Christ , that innocent lamb , with which a sinner would cloth himself outwardly , and yet remaine still in his sins , make him a Saint . Iohn . e ist . 1 ●hap 3. v. 7. S. Iohn giveth a serious warning to this purpose ; Little children , saith he , let no man seduce you . He that doth iustice is iust , even as he also , ( that is , Christ ) is iust . Therefore , they are seduced , who think to be iust ; and yet will do no iustice , as Christ did ,

The third errour , to witt : that faith alone doth iustify , is also above refuted . For 1. it hath been shewed not to be in Scripture ; And therefore the Presbytetians make it very vnreasonably & against their own principles , the principal article of their religion . 2. It is not only not to be found in Scripture , but it is expresly word by word against Scripture , as hath been seen out of S. Iames. Therefore , the Presbyterians brags of great advantage , in this point , are very false and groundlesse . 3. It is also against the holy Fathers , who condemned it , as we haue seen , in some ancient heretiques . Yea S. Augustin doth affirm , that because it had risen in the very time of the Apostles , by misinterpreting the words of S. Paul , the other Apostles as S. Peter , S. Iames , & S. Iohn did direct the intention of their epistles , and wrote most earnestly , to roote out that errour , from the minds of men And S. Paul also did expresse himself sufficiently against this errour , when he said : that albeit he had all faith , so that he could remove mountains : if he had not charity , 1. Cor. 13.13 . which he calleth greater , and more excellent , then faith and hope , he would be nothing , and his faith would profite him nothing . Whence S. Augustin saith : that it is charity , Aug. lib. 15. de Trin. cap. 27. Leo serm. de collect . Shel . p. 108. 108. which makes all vertues profitable ; and that faith may be present , but it cannot profite without charity , and S. Leo saith : that charity quickens faith it self , by which the iust man lives . Yea M. Shelford the Protestant Minister above cited saith expresly : that Charity is the most precious grace of God ; and is the greatest mean & instrument of our Iustification . And that he ( meaning Calvin ) who preferreth faith before charity in our Iustification , would elude S. Pauls demonstration .

But , there is another part or branch of this third errour , much more dangerous then the former . For , as they teach that faith alone doth iustify , and yet they require with it charity & other vertues , which makes the difference to be more nominal then real ; so they teach that this iustifying faith is nothing else , but a sure persuasion , that every one ought to have of the forgivenesse of his sins , for the merits of Christ ; and that he is iust in the sight of God . This is the special faith , which they say is only given to the elect ; and these , who once have it , can never fall from it ; and they are sure of their election & predestination . In this matter , the Presbyterians differ substantially from the Catholiques ; who require also faith to Iustification , but of a far different nature from this of Calvin ; which they esteem not to be faith , but rather a phanatical fancy , and high presumption . Against which , I found some solid reasons which I will briefly touch . 1. No man ought to believe any thing , as an article of faith , but that which God hath revealed . But God hath not revealed , that every mans sins are forgiven him . Therefore he ought not to believe it , & much lesse : although he believe it , is he iustifyed by it . 2. There is neither precept nor example in the whole Scripture , of such a special iustifying faith . Therefore it is not to be admitted . 3. It is far different from the faith of Abraham , the father of the faithfull , by which he was iustifyed ; which faith , the Apostle in the same epistle to the Romans , doth highly extoll . For he was iustifyed , by believing the promise of God , which was revealed to him , to witt : that he should be the Father of many nations , and that his seed should be as the starres of the heauen , and the sand of the sea . This is the faith which the Christians of all ages , ever required , before Luther & Calvin arose , to believe what God had revealed , to witt : the articles of our Creed , and the other matters contaynd in Scripture : accorording to that of the Apostle : If thou confesse with thy mouth our Lord Iesus , Rom. 10.9 . and in thy hart believe , that God raised him from the dead , thou shalt be saved . S. Iohn saith also : These things are written , Iohn . 20.31 . that ye may believe Iesus Christ is the Son of God , and believing , ye may have everlasting life : Here is not a word of Calvins special faith ; and yet we see how Abraham & others were iustifyed without it ; by believing these things , which God had revealed . Rom. 11.33 . 4. S. Paul esteem'd Predestination one of the most deep secrets of God , crying out : O the depth , of the riches , of the wisdome , & knowledge of God &c. And yet , every Calvinist will know this secret , in relation to himself ; as if he were one of Gods privy Counsellers ; or God had particularly reveald it to him S. Augustin saith to the same purpose : Aug. lib. de corraept . & gr. c. 13. who of all the campany of the faithfull , so long as he lives in this mortality , can presume , that he is in the number of the predestinate ? What would S. Augustin have said of the Presbyterians , who do not only so presume ; but make it also the principal article of their faith , and the very ground of their Iustification . 5. This belief of the assurance of election , is against the Scripture , which sheweth that man knoweth not whether he be worthy love or hatred ; Eccles. 9.1 . Phil p. 2.12 . and exhorts vs to work out our Salvation in fear and trembling ; and advertiseth him , who stands , to take head , least he fall . Lastly , as this presumptuous belief openeth a wide gate to all sort of vice , and banisheth the exercise of vertue & true piety , which might be easily shewed ; so the seeking this faith , hath made diverse loose all hope ; and it hath proved pernicious to them , both in soule & body . For experience hath proved , that it hath made diverse to be troubled in Spirit , and loose their wits : and some to fall into despaire , by putting violent hands in themselves ; as it did not long ago , to a famous Covenanter in Aberdeen , M. T. Mercer . who drowned himself , when he was esteem'd by the Ministers there , to haue been at the very point , of getting assurance of his election . So that I have heard some of the old Protestant Ministers condemne much this iustifying faith of the Puritans . Shel . p. 36.38 . And M. Shelford doth not stand , to call it , a private Fancie , and a false faith ; and an enemy to all true vertue & piety . Therefore , by Gods grace , I do not intend to believe it , much lesse to found my Salvation vpon it . All the assurance that we can have here , without Gods particular revelation , is by hope in the divine goodnesse , and mercy : which hope is not only fufficient to comfort vs in this life , but also , it will not confound vs in the next ; if we strive here to do our dutie : and have the love of God , powred forth in our hearts . Therefore , it belongs to the vertue of hope , and not to faith , to apply the divine promises ; as the same M. Shelford doth acknowledge .

Besids all these authorities & reasons : a Catholique shew me that this doctrin of Iustification by faith only , destroyeth it self . For if we cannot be iustifyed by any works , then we could not be iustifyed by faith , since faith it self is a work , according to these words of our Saviour : This is the work of God , that you beleeve in him , whom he hath sent . Therefore , said he , since we are iustifyed by faith , which is not against the divine grace , nor our free iustification ; because faith it self is a work of grace : so we may be also Iustifyed by love , hope , and other works of grace ; without any derogation from the diuine grace . He did further vrge and said : either the faith , by which the Calvinists say , that men are iustifyed , is a mortal sin , or not ? If it be a deadly sin ; then they are iustifyed by sin : which is impious to say . If it be not a mortal sin : then all our actions are not sins , as Luther & Calvin falsly teach . The same Catholique shew me , that , to shun these inconveniences , to which the doctrin of the Calvinists drives them ; they affirm , that faith , albeit it be a work , yet it doth not iustify , as a work of vertue : but only as an Instrument , to apprehend the iustice of Christ . Calvin saith : that Faith , Cal. ib. 3. Instit. cap. 11. sect. 7. Mel. in locis tit . de bon. oper. although it be of no dignity nor price , iustifyes vs , bringing Christ , as a pot filled with money enricheth a man . Melanchton saith : that iustifying faith , is like a poore mans hand , which he stretcheth forth , to receive almes , from a rich man . And so at length , this iustifying faith , which the Presbyterians so much cry vp , by the confession of Calvin , is of no price nor dignity ; so that by him it is compared to a pot and by another great light , to a scabbed mans ' hand : and by both ther principles , it is a sinfull instrument , by which they will have all men to be iustifyed . Whereby ( said the Catholique ) it may appeare , that these men are no lesse enemies to faith , then to works , and that they destroy the goodnesse & vertue of both . Whereas the Catholiques do esteem faith , to be an excellent vertue , and the very roote & foundation of our Iustification .

There was an other difficulty , arising clearly from the Presbyterian doctrin ; with which the same Catholique did much presse me , and some other Protestants , who were present . Either , said he , the Presbyterians , who pretend to be assured of their election , are purged & cleansed from the filthines of their sins , befor they can enter into heauen : or they are not purged at all from them ? If they be not purged from them : Then they cannot enter into that heavenly citie . For S. Iohn saith : There shall not enter into it any polluted thing . That citie is described to be of pure gold , and the foundations of it , to be adorned with every precious stone . Therefore the Citizens of it , must also be pure and without spot . And consequently : if the Presbyterians , be not purged from the filthinesse and sores of their sins ; which must not be only covered ; but really taken away , cured , and cleansed : they cannot enter into heaven . If they say , that they must be purged from their sins , and all filthinesse and blots taken from them , before they can enter into heaven ; then they are either purged from their sins , in this life , or in the life to come . Not in this : because they teach , that their sins are not taken away in this life ; but are only covered , and the filthinesse of them remaines ; and as they live , so they di● in sins . Not after this life : for then , they behoved to acknowledge a Purgatory ; which is against a principal article of their negative faith . If they say ; their sins are taken away by death , in the very instant of it : Then since death is common to all men ; if death had that power , all men would be cleansed from sin ; and so all would be saved ; which is false . If they say , It is not death simply , but death ioyn'd with faith , that hath this power . Why shall not also , faith and life have the same power ? How can the Presbyterians , without any ground in Scripture , assigne that power to faith , and death ; which they deny , against Scripture , to faith , and the holy Sacraments , and to the blood of Christ ? Death indeed , may put an end to sin ; that one sin no more : but it cannot take away sins already done : or else death would be more powerfull , according to that tenet , then the blood of Christ , & the holy Sacraments ; which is not only a groundlesse fancy , but also a great absurdity . Out of which , it followeth that either the Presbyterians must grant , that they do not go to heaven ; which is very much against the assurance of their election : or that they are purged from their sins , after this life , since they are not purged in it : which is against their negative confession . And so these , who deny a a Purgatory for venial sins , must grant a new and most dangerous Purgatory , for mortal sins . For my part : I could never find a solid answer to this reason ; and therefore I leave it to the Presbyteries consideration .

But , because this Catholique did trouble vs , with this difficulty ; I thought to have entangled him as much , with the words of Bellarmin ; whereof I had heard some Ministera often boast . Did not Bellarmin , said I , after he had much laboured , to prove Iustification by works , in end conclude : That , it was most safe to put all our confidence , in the only mercy of God . What will become then of all your works and merits ; which such a great Champion , of your Church , doth renounce ? To which he answered : that Bellarmins words fully related , do clear the whole matter : Bellar. lib. 5. de Iustif . cap. 7. prop. 3. and shew the vanity of the Ministers pretences . For thus he speaks . By reason of the vncertainty of our proper Iustice , and of the danger of our vaine glory , it is most safe , to put all our confidence in the only mercy & favour of God . Where he doth not deny , neither good works nor merits : but only , affirmeth , that for two reasons , which he there toucheth , that it is most safe , not to rely vpon them : but vpon the alone mercy of God . Out of which , the Ministers would make this false collection : therefore we are not iustifyed by works . Which is as ridiculous , as if you would say . The Protestants teach : that it is most safe , to rely vpon the mercy of God : Therefore they are not iustifyed by faith . If then the Protestants relying vpon the mercy of God , taketh not away Iustification by faith : why should not also the Catholiques relying on the same mercy , not take away Iustification by works ? Bellarmin speaks so clearly in this matter , that his meaning cannot be wrested without malice . For he sheweth , in the same place , that David , and other Saints , had some confidence in their iustice and good works : according to that in the 17. Psalme : The Lord will render to me according to my iustice : because I have kept his wayes . The like he sheweth of Nehemias , Ezechias , and Ester . And this they did , with great humility . But , because such cōfidēce is dangerous to many , by reason of pride & vaine glory , that may arise : & beside there are few , who haue such merits , or are sure to have them : Therefore Bellarmin saith : it is most safe , to rely on the mercy of God : whereof he gives this reason . Either a man hath good works : or he hath none , but evil works . If he hath no good , but evil works ; then he is perniciously deceived , who trusts in evil works : for these are deceitfull riches . as S. Bernard calls them . If he hath good works : he looseth nothing by not looking on them , & by putting his trust in the mercy of God alone : for God lookes on them , & knowes them well , and will not suffer them to passe , without their due reward . Thus Bellarmin . Yea , Concil. Trid. sess. 6. cap. 16. the Councel of Trent makes the like profession , when it saith : Although much be given to good works , in the holy Scriptures : &c. Yet God forbid , that a Christian should trust or glory in himself , & not in our Lord : whose goodnesse is so great , that he willeth these things , to be our merits , which are his own gifts . The Ministers may collect , out of these words , by their Logique , that the Councel of Trent , yea and that all Papists are Protestants ▪ But they will not distinguish , between the necessity of good works ; and confiding in them : which are very different . At least , all moderat Protestants may know by this open profession , the falshood of that calumny , which is often beaten into their eares , to witt , that all Papists presume in their merits . S. Augustin sheweth , that there are two gulfs in this matter , one vpon either hand : and that the truth is a direct way in the middle . Presumption of iustice , or good works , is the gulf , vpon the one hand : and negligence of good works , is the precipice on the other . But the earnest care of good works and piety , accompanyed with humility , is the safe way in the middle . Thus ended the Catholique , to the good satisfaction of some Protestants , who were present .

To conclude this matter , ( wherein I have stayed longer , by reason of the Ministers specious pretences of great advantage in it ) I can not believe any more , Iustification by faith only , as the principal article of my religion : because it is not in Sctipture : because it is expresly against Scripture , & against the holy Fathers : because it is an ancient heresy , condemned in Simon Magus , & Eunomius : because the Presbyteriās iustifying faith , is not a true Catholique faith , having the divin reveal'd truth for its obiect , as these he retiques required : but is a private fancy & a false faith , Shelf . aboue . ( as it is acknowledged by some Protestants ) having for its obiect , humane presumption . Because it makes Christ a most imperfect Physician : and either debarreth man , from the kingdome of heaven , into which he cannot enter with the filthinesse of his sins ; or exposeth him , after this life , to a most dangerous purgation . Because it breeds neglect of all piety , and good works : and opens a wide gate to all sort of vice . In a word : albeit the Ministers bragged much of this article : yet I found they had never lesse reason : if we will stand to the iudgment of the Scriptures & Fathers : which , God willing , I ever intend to prefer to their fancies , and to their Philosophical distinctions , or rather confusions : to which , they are forced to run : that they may lurk in their obscurities , when they are beaten out of the Scriptures : in which , at first , they pretended , to be impregnably setled . It is sufficient for me , that the Scripture expresly saith : that a man is iustifyed by works , and not by faith only ; Which is the contradiction of the Presbyterians faith : and that themselves do acknowledge in end , the necessity of good works . But to know how they are necessary ; either as causes , or conditions , is not a necessary curiosity ; wherof few are capable , and without which many have gone to heaven . And so now , I proceed to the Trial of our doctrin , concerning the Sacraments .

CHAP. XVIII . Of the Excellency of the Christian Sacraments : and particularly , how they conferre Grace : which is denyed by the Presbyterians .

AS I knew the Christian religion , to be the most excellent , of all true religions , that ever have been : whether we consider that , which was vnder the law of nature , or the other which was vnder the law of Moyses : so I iustly conceived , that it was most agreeable to Gods goodnesse and wisdome , to adorne and enrich it , with most excellent Sacraments . For , since no religion , whether true or false , can be without some sensible signes , Aug. lib. 19. cont. Faust . cap. 22. as S. Augustin hath observed ; the Christian religion , ( which is not only the true , but also the most perfect religion , to which the former two served as preparations ) must also have , the most perfect and efficacious Sacraments . And so I found , the same S. Augustin , extolling the perfection of the Christian Sacraments , above these of the ancient law . Aug. lib. 3. de doct. Christ c. 19. Aug. cont . Faust lib. 19. c. 13. Our Lord , saith he , and the Apostolical disciplin haue delivered some few Sacraments , for many ; and these most easy to be done , most magnificent for signification , and most pure to be observed . And elswhere , he saith : the Sacramenss are changed , they are made easier , fewer holsommer , happier . Now the principal perfection of the Christian Sacraments , was generally believed to consist in this ; that God , by them , did conferre grace vnto our soules . Which truth is so engrafted in the hearts of Christians , that I knew diverse Protestants , could not be at first perswaded , that Luther , or Calvin , or that their Church , taught the contrary : and. when that was sufficiently manifested to them ; they were much scandalized at it : In so much , that some of them did say : If the Sacraments do not confer grace , and baptisme doth not take away original sin ; for what vse serve the Sacraments : for what end were they ordain'd ?

Wherefore , being thus stirred vp to try this question , I found in end , that the Catholique doctrine , which taught that the Sacraments of the new Law do confer grace , is conformable to the divine Scriptures ; that it was expresly believed by the holy Fathers ; and doth duly exalt the perfection of the Christian Sacraments : Whereas the Presbyterians doctrin ; which denyeth the Sacraments to confer grace , is not only false against the Scriptures ; but was also condemned , as an ancient heresy , by the holy Fathers ; that it vndervalues the vertue of the Christian Sacraments : and is so absurd , that diverse famous Protestants haue abandoned that opinion , albeit it was taught both by Luther & Calvin ; and in this point do agree with the Catholiques . All which things , for brevities sake , I will only touch .

Of Baptisme , S. Iohn said to the Iewes : 3.11 . Math. I indeed baptize yow in water ; but he , who comes after me , shall baptize you in the holy Ghost & fire . Ananias said to S. Paul : be baptized & wash away thy sins . Acts 22.16 . Titus 3.5 . Eph s. 5.26 . S. Paul calleth also Baptisme , the Lauer of regeneration , by which we are saved . The same Apostle saith , that Christ hath sanctifyed his Church , by the lauer of water ; in the word of life . By which testimonies , albeit we speak nothing of many others , it appear'd sufficiently clear to me : since we are said , to have our sins washed away by baptisme ; to be sanctifyed : to be born of new again : that by it we receive also grace , without which , these things could not be verified , and performed . The like is also affirmed of the Eucharist , of which our Saviour saith : If any man eate of this bread , Iohn . 6.51.54 . he shall live for ever . And again He that eateth my flesh , and drinketh my blood , hath everlasting life . Now this everlasting life , is no otherwise had here , but by receiving Grace , which is the seed of Glory , and of eternal life & happinesse . Therefore these two Sacraments , which are all , that the Presbyterians admit , do confer grace by the vertue & institution of Christ ,

What was the belief of the holy Fathers , and of the whole Church , in this point , it is so clear ; that Calvin himself , and other chief Protestants do acknowledge it to be the same , which is now believed by the Catholiques , against their doctrin . Cal. lib. 4. Instit. cap. 14. sect. 14. & 26. For. Calvin confesseth , that with great consent , it was taught and believed for many ages ; That the Sacraments of the new Law do confer grace , if they were not hindered by mortal sin ; which , albeit he calleth a pernicious and pestilentious opinion , and alleadgeth , that it drawes men from God , to rest in the sight of corporall things , and not in God himself ; yet he confesseth also , that it was taught by S. Augustin , & the holy Fathers : whom he striveth to excuse , by saying , that in their immoderat praises of the Sacraments , Cent. 2. c. 4. & cent. 3. c 4. Muscul . in loc. com . p. 299. they vsed hyperbolical speeches . The Lutheran Centurists do ascribe the same doctrin , as an errour , to the most ancient Fathers : as to S. Clement , Iustin , Cyprian , and others . Musculus saith plainly : that Augustin did rashly affirm , that the Sacraments of the new law conferred grace . These open confessions shall save our paines , of citing the Fathers testimonies . And that this doctrin of the Catholiques doth manifest the perfection of the Christian Sacraments , it is so clear of it self , that it needeth no illustration . Vpon this consideration , S. Augustin , Aug. tract. 80. in Ioan. admiring the wonderfull effects of the Sacraments , cry'd out : Vnde tanta virtus aquae , vt corpus tangat , & cor abluat ? Whence comes , saith he , so great vertue to the water , that it toucheth the body , and cleanseth the soule ? Where he ascribes this wonderful effect , to the goodnesse & omnipotency of God : which sheweth also , that his speeches are not hyperbolicall , as Calvin falsly pretends . Thus much briefly , to shew that I found the Catholique doctrin to be conforme to the Scriptures & holy Fathers , and to manifest the perfection of the Christian Sacraments . And therfore Calvins opinion , which is iust contrary , must needs be against all these . He himself confesseth that it is against the holy Fathers , and consequently it cannot be conforme to the Scriptures , whereon they founded their faith , and not vpon humane imaginations . That it taketh away a great perfection from the Sacraments , denying them to conferre grace , is so evident , that it needs no proofe . Calvin saw this so clearly , that he pretended , the Farhers vsed immoderate praises of the Sacraments , and that this vertue , which the Catholiques do ascribe to the Sacraments , makes people to trust more in creatures , them in God himself . But as I found Calvins doctrin to be false ; so I soone perceived , that his pretence of preserving Gods honour , was very frivolous . For how can the vertue of the Sacraments derogate from the power & honour of Christ ; since all power & vertue , that they have , is acknowledged to be from Christ , who is the principall Agent and Author of grace , they being only the instruments , by which he produceth it ? How can the vertue of the Sacraments draw people from God , and make them rely more on corporal things then on God : since it , being so spiritual and supernatural , rather drawes people from corporal things to God , and makes them to admire more his power & to love his goodnesse ? This was the effect , that the vertue of the Sacraments produced in S. Augustin ; when with admiration he cryed out : Whence hath the water that vertue , that it toucheth the body & cleanseth the soule . A Catholique did further illustrate this matter to me , by an example . Who can be so void of reason ( said he ) as to think , that the vertue , which proceeded from the hemme of our Saviours garment , by touching whereof , Luke 8.44 . the woman in the Gospel was cured , did derogate from the honour of Christ ; or would make the women to rely , or fixe her ey 's more on the garmen , then on Christ himself : But rather is not the contrary most evident , that thereby the power & vertue of Christ was mvch illustrated , who , by such a small instrument , had produced so wonderfull an effect ? And was not the woman & all the people present , drawen thereby more closely to Christ , and made to love his goodnesse , and admire his power ? It is iust so in the Sacraments . As that vertue , which proceeded from the hemne of our Saviours garment , cured supernaturally the desease of the body ; so the vertue , which proceeds from the Sacraments , cures the deseases and infirmities of the soule . And , as that tended to the honour of Christ ; so doth this much more . Thus he .

Moreover , I found this Presbyterian opinion , which robs the Sacraments of all vertue , to be an ancient heresy condemned by the holy Fathers , Epiph. her . 80. Aug. haeres . 57. Damas . lib. de heres●b . in some heretiques called Messalians , who taught , that sins were purged without the divine Sacraments , as S. Epiphanius S. Augustin & Damascen do testifie . There is indeed this difference , between them & the Calvinists : that they ascribed that power of purging sins to prayer : which these do , in their own manner , to Faith . Lastly , this opinion of Luther & Calvin is so false & absurd , Prot. Apol. tract. 3. sect. 4. in marg ad 111. Mont. Orig. pag. 72. that diverse famous Protestants , as Osiander , Whitaker , Hooker , Bilson , and others cited in the Protestants Apology , besids some more late Doctours of the late English Church , haue reiected it , and believe with the Catholiques , that the Sacraments of the new law do not only signifie , but also conferre grace : and acknowledge the difference , which the holy Fathers haue put between the Sacraments of the old law , and these of the Euangel. All which considerations gave me sufficient ground , not to make any longer such a grosse errour , an article of my faith .

But , because the first & chief Protestants deny the Sacraments to conferre grace , I was curious to know , for what end they thought the Sacraments were ordain'd , Melanch in locis com . c. de signis Zuing. de vera & fal . relig c. de Sacram . Luth. de capt . Bab. cap. vltimo . also Cal. lib. 4. Inst. c. 14. and for what vse they served : and , in this matter , I found a diversity among them . Melanchton said , that they serve as badges , to distinguish vs from infidels . Zuinglius maketh Sacraments no better then Souldiours marks , by which they are distinguished . Luther saith , that they are external signes ordain'd to stirre vp our faith . Calvin is of the same opinion ; but he addeth : that they are seals of Gods promises , ordain'd to vphold our faith , to witt , his special & iustifying faith . When it was obiected to Luther by the Catholiques , that the Sacrament of baptisme could not stirre vp faith in infants baptized , who have no vse of reason : he was brought to that straight , that he said infants did actually beleeve whilst they were baptized : which is so false , that , as S. Augustin speaks , they , Aug. epist. 57. ad Dardan . Cal. lib. 4. Instit. cap. 16. sect. 19. who affirm such things , do an iniurie to humane senses . Calvin , not relying fully vpon Luthers vnreasonnable opinion , saith , that the baptism of infants stirreth vp their faith , when they come to the vse of reason . Which doctrin gives great advantage to the Anabaptists , and sheweth , that the baptism of infants is not profitable , before they attayne to the vse of reason . So that , according to the chieff Protestant Reformers , the Sacraments are nothing but badges , or bare signes & tokens , or seales of Gods promises , without any inward effect of grace . And therefore , they are made by them to serve to little , or no purpose . By which , I saw what vncertainty is among these Reformers , even in the principal points of our faith : and how abiectly they speak and think of the Christian Sacraments : Whereas the Catholique Church & holy Fathers speak most reverently , & esteem highly of them : shewing , that they were ordain'd principally for our sanctification , according to that famous definition of a Sacrament , Aug. lib. 10. de Ciuit. Dei . c. 5. Idem quaest. 84. in Leuit. Et lib. 19. con● . Faust . cap. 11. collected out of S. Augustin . A Sacrament , is a visible signe of invisible grace , instituted by Christ , for our Sanctificat●on . To which purpose , the same holy Father saith , Without the grace of invisible Sanctification , to what would the visible Sacraments serve ? And again the vertue of the Sacraments vnspeakably auaileth much . Therefore , the Presbyterians Sacraments , being without invisible Sanctification , serve to little vse , according to S. Augustin .

There was one doubt , which I had in this matter , concerning that which the Catholiques teach , that the Sacraments do conferre grace , ex opere operato , or by the work wrought . For I have heard some Ministers affirm ▪ that the Papists intended thereby to shew , that the Sacraments produced grace , as well in those , who were evil disposed , and came without due preparation , as in those who were well disposed , and came well prepared to receive them : which I iustly esteem'd to be most false and impious . Therefore , having proposed this difficulty to a Catholique ; I was informed by him , that this was a meer calumny of the Ministers ; Luther . de capt. Basil . cap. de Bapt. Cal. in Antid. sess. 7. can . 5. & 8. wherein they followed their Predecessors , Luther & Calvin , who said ; that to conferre grace , by the work wrought , according to the Catholiques , was nothing else , but to conferre grace to a sinner , without faith and repentance . But the Catholiques , said he , have no such false and absurd meaning . They only , by that phrase do shew , that the grace , which Christ produceth by the Sacraments , as by his instruments , doth not depend either vpon the the holynes of the Minister , or vpon worthinesse of the receiver , but vpon the work wrought , that is , on the Sacramental action , which is instituted by Christ , for that end . As for example ; the Sacrament of baptisme confers the grace of Sanctification to infants , washing away their original sin , and making them the children of God ; and this effect it vndoubtedly produceth in infants , in whom no dispositions are required : so that , if they die , before they commit any actual sin : all of them would infallibly go to heaven . Here it is evident , that baptisme confers grace , by the work wrought , or by the Sacramental action and institution of Christ , and not , for any worthinesse of the infants . Again , although the dispositions of faith , love , repentance and the rest , be required in these persons , who , being come to age , are to be baptized ; yet baptisme doth produce their Sanctification , not by vertue , or for the merit of these dispositions , ( although , without them , iustifying grace would not be produced ) but for the institution of Christ , to whom , and not to the merit of the receaver , all the grace is attributed . Thus he shew me , how the Catholique Doctours did explaine the matter , and that it never entered into any of their heads , that the Sacraments would produce grace in those , who were ill disposed , or received them without due preparation ; since the Scripture sheweth , that these , 1. Cor. 11. v. 9. who receeive the Eucharist vnworthily , receive vnto themselves damnation .

Vpon these considerations , I thought it no wonder , that the Presbyterians , who esteem their Sacraments to be of so little value , haue also made them to be of so little vse . For they haue abrogated and condemned all private baptisme and Communion ; so , that these two Sacraments , which are all they have , cannot be any more vsed in private , although vpon never so great necessity . And , for their Communion , as they never give it in private , for the comfort of the sick so they give it very seldom in publick , for the devotion of the whole : for in some remarkable Townes , and other parts of the Countrey , it hath not been once administrated these 8. or 9. yeares . By all which , I saw clearly enough , that the doctrines and practises of the Presbyterians , were not only against the excellency , but also against the necessity of the Christian Sacraments ; which were thereby rendred altogether gracelesse , and almost vselesse . Therefore I intended Godwilling , to follow no longer such wicked opinions and practises : which destroy the nature , end , and vse of the Christian Sacraments .

CHAP. XIX . That Baptisme taketh away Original sin : which is denyed by the Presbyterians .

VPON the determination of the former question , this other was soone decyded . For , if Baptisme conferres grace , as hath been proved generally , of all the Christian Sacraments , in the former chapter ; then it also taketh away sin , which cannot stay with grace , in the same place . And so accordingly , the Catholiques teach , Concil. Trid. sess. 5 , can , 5. that Original sin is taken away by Baptisme ; as the Councel of Trent hath defined , in these words : If any man shall deny , that , by grace conferred in the Sacrament of Baptisme , the guilt of original sin is taken away : or saith also , that all , that is properly sin , is not taken away , but only razed , and not imputed ; be he accursed . The chieff Protestants & Presbyterians hold the contrary , as an article of their faith . Luther saith : to deny sin to be remaining in a child , after baptisme ; Luth. art. 1. damnat . à Leone . X. Cal. lib. 4. Instit. cap. 15. sect. 10. Confess . Westmin . ch. 6. is to tread both Paul and Christ vnder foote . Calvin accordeth to him . It is false , saith he , that by baptisme , we are loosed and exempted from original sin . The Presbyterian confession of Westminster saith : that , by original sin , we are wholly defiled , in all the faculties & parts of soule & body . And that this corruption of nature , during this life , doth remain in those , that are regenerated , and that it self , and all the motions of it , are truly & properly sin .

I found the Catholique doctrin to be firmly founded in the Scriptures , to have been zealously defended by the holy fathers , who account them infidels , who deny it ; and to be agreable to the very instinct of almost all Christians . And consequently the Presbyterian belief , which is iust opposite , must be against all these ; as also I found it to have been an ancient heresy , and that it is so false and absurd ; that diverse Protestants have been scandalized at it and abandonned it : and some have condemned it as blasphemy . All which I shall briefly touch .

That baptisme taketh away original , yea and all sin , the Scripture sufficiently sheweth . Ananias said to S. Paul . Acts 22.17 . Acts 2.38 . Ephes. 5.26 . Titus . 1. v. 5.1 . Pet. 3.21 . Arise and be baptized , and wash away thy sins . S. Peter gave this advice to the Iewes : be every one of you baptized , for the remission of your sins . S. Paul saith , that Christ hath loved his Church , and delivered , himself for it ; that he might sanctifie it , cleansing it by the lauer of water , in the word . Again : He hath saved vs by the lauer of regeneration . S. Peter saith : Baptisme saveth you also . If then Baptisme washeth away our sins , how are they not taken away ? if we be cleansed from sin : how can the filthinesse of sin remain ? If we be borne of new again , in the lauer of regeneration , how can the old man , or death of sin abide in vs ? Christ is called , in the Scripture , the Lamb of God , that taketh away the sins of the world . But how could he be said , to take away the sins of the world ; if he did not take away Original sin , which is the sin of the whole world ? And how is that sin taken away , but by Baptisme ? These places of Scripture appeare so clear , for this truth ; that , without great violence , they cannot be wrested to an other sense . But now , let vs heare the iudgment of the holy Fathers , & of the primitive Church .

S. Augustin sheweth the doctrin of the ancient Church , against the Pelagians , who falsely alleadged , that the Catholiques maintaind , Baptisme did not take away all sins , but did only shave them : for which supposed doctrin , they branded the Catholiques , with the name of Manichees . He puts down their calumny in these words : Aug. lib. 1. cont. duas epist. Pelag. c. 13. These Manichees do teach , that baptism doth not give remission of sins , nor takes away crimes , but only shaves them . To which calumny S. Augustin answer's thus . Who affirmes this against the Pelagians , vnlesse he be some infidel . For we teach , that baptism gives remission of all sins , and takes away crimes , and not shaveth them . Where may be observed , not only what was the doctrin of the auncient Church , but also that the contrary , is a point of the Manichean heresy ; and that these , who maintain it , are infidels , in S. Augustins iudgment . Again , the same holy Father sheweth the great vertue of baptism , when he saith : Aug. lib 1. de peccat . mer. & rcmis . c. 5. by the begetting flesh , original sin is only contracted : but by the regenerating Spirit , remission is made not only of original , but also the of voluntary sins . S. Chrysostom doth more largely illustrate this matter , shewing , that baptism doth not only take away sin , but also bringeth many graces , & privileges to the persons baptized . They are , Chrys , in homil. ad Neophitos . saith he , not only made free , but holy : not only holy , but iust : not only iust , but children : not only children , but heires : not only heires , but brethren of Christ : not only brethren of Christ , but coheires : not only coheires , but memhers : not only the temple , but the members of the Spirit . Yow see how many are the privileges of baptism . Many indeed think , that the heavenly grace consists only in the remissien of sins : but we have reckoned ten privileges . For this cause we baptize infants &c. Idem in homil. ad baptizandos . Thus S. Chrysostom . Again , the same holy Father sheweth , that albeit a sinner were defiled with all sorte of iniquity , and tyed with the bands of all wickednesse ; yet when he comes vnto this Bath , he riseth more pure , then the beames of the Sun . And as a little spark of fire cast into the deep sea , is not leasurely , but instantly extinguished by the aboundance of waters , & forthwith it is shewed to be nothing : so all humane malice , when it comes to the waters of these heavenly fountaines , is more easily put out , then the heate of that little spark . And least this should be thought , to be said out of ambition or exaggeration ; he proves all from these words of S. Paul . 1. Cor. 9.10.11 . Do not erre . Neither fornicators , nor Idolaters ; nor Adulterers &c. shall possesse the kingdome of God . And these things indeed you were : but you are washed , but you are sanctifyed ; but you are iustifyed . Then , after an excellent discours on the vertue of baptism , he sheweth , why it is not called the lauer of remission of sins , nor the lauer of purification , but the lauer of regenerion : because saith he , it doth not only forgive our ssns , nor simply purify vs , who were wrapped vp in wickednesse , but it makes vs , as if we were borne from heaven . More testimonies need not to be added ; since the Centurists do confesse , that the most auncient Fathers as S. Clement , Cent. 2. cap. 4. & cent. 3. c. 4. S. Iustin , Cyprian , and many others , maintain'd the same doctrine . Yea they maintain'd this so eagerly , that some of them do brand those , who believe the contrary , with the note of infidelity : as we have seen lately out of S. Augustin . Greg. lib. 9. regist . ep. 39. To whom also accordeth S. Gregory the great , who saith : that nothing can be more vnfaithfull , then to , teach , that sins are only superficially , or not fully , taken away in baptism .

Moreover : this truth is so engrafted in the hearts of Christians , that the most part of Protestants believes it , albeit it be against the faith of their Church , and albeit it be also true , that few of them know so much . Hence it came to passe , that diverse Presbyterians were scandalized at some words , which a great Apostle of the Covenant spake lately , against this truth . For when one , striving to cleare himself , before the Presbytery , of some imputation , wherewith he was charged , had said , that he was as innocent of that , whereof he was accused , as he was free of original sin , by baptisme : the said Apostle presently took him vp sharply , & told him ; that he was speaking flat Popery , and that neither he , nor any man whosoever would be freed from original sin , so long as they lived . Wherevpon , many , to whose eares this discourse came , took great offence , as if this had been the private opinion of that Minister , not knowing that it was also the belief of the Presbyterian Church , and of their first Reformers . Hence it may appeare , that this article of the Presbyterian faith , is not only against the Scriptures , & holy Fathers : but also against the very instinct of almost all Christians And besids all these absurdities , I found it to have been a most auncient heresy , defended by the Origenists : who thought , as S. Epiphanius witnesseth , Epiph. haer. 64. that sins were not taken away by baptism , but only covered , and were at length purged by death . So that we have , for the most part , auncient and condemned heresies , for the articles of the Presbyterian faith . Yea a famous Protestant of Germany condemnes this opinion , in the name of his Lutheran brethren , as a blasphemie against the holy Scriptures . This blasphemie , Shlusselburg . lib. 1. Theol. art. 18 saith he , of the Calvinists ( that baptism doth not purge sins ) the holy Ghost in in many places refuteth . All which , besides many other considerations , were more then sufficient to hinder me , from making such a pernicious errour , ( which indeed makes baptism of no effect ) an article of my faith .

I will conclude this matter with the testimonies of two most renowned Fathers , who found by experience , the wonderfull effects of baptisme . Aug. lib 4. Confess cap. 4. S. Augustin doth relate , how a dear Camer●d of his , whom he had infected with the errours and heresies , which himself followed before his conversion , falling extreamly sick , being without vnderstanding or sense , was in that condition baptized . And how thereafter he coming to his senses , S. Augustin began to iest him , with the baptism , which he had received without vnderstanding . But , saith the father , he found that he had received it , and abhorred me as an enemy ; admonishing me , with a wonderfull libertie , that I would leave off to speak such things , if I would remain a friend . Whereat . S. Augustin professeth , that he much admired , to see such a change , wrought in the mind , by that , which was done in the body of him , who at that time , knew not what they did . Cypr. epist. 2. ad Donat. S. Cyprian also ingenuously confesseth , what a vitious man himself was before baptism ; and how suddenly he was changed , and became an other man , by the grace which he received in that Sacrament : and acknowledging thankfully the many benefites which Christianity conferred vpon him , he calleth it truly , The death of sins , and the life of vertues . The like admirable change was also wrought by baptism , in the soule of S. Augustin . By all which may be knowen , that baptism not only purgeth the soule from sin , and adorneth it with grace ; but also it changeth admirably the mind of man .

The false supposition of the Presbyterians , that original sin , is nothing else but concupiscence , shall be hereafter refuted in the triall of the Covenant .

CHAP. XX. That Baptism is necessary for the Salvation of Infants ▪ which is denyed by the Presbyterians .

I took notice of ā other dangerous errour , which was taught by our first Reformers , and is yet maintain'd by the Presbyterians , against the necessity of baptism . For as they teach that baptism taketh not a way original sin , so they belieue , that it is not necessary for salvation , & that children , dying without that Sacrament , may be saved . Vpō this dangerous doctrin , followeth a most dangerous practise . For they , believing baptism not to be necessary , suffer many children to die without it : and they have also made a law , abrogating all private baptism . Our first Reformers shew their minde clearly , The Scoti●h Confession &c. of baptism . Confess . Westminst . chap. 28. n. 5 Cal. in Antido . to Concil. ad sess. 6. c. 5. & lib. 4. instit c. 16. sect. 24. & 25. & cont . art . Parisiens . p. 307. F or . R●yon . de ●ortu & progressu haeres . lib. 8. c. 11. when they say , in their first Confession , That baptism isnoto of such necessity , that the want of it , can be hurtfull to the Salvation of children . And they deny also the profitt of it , when they subioyn : that many have ben baptized , and yet were never inwardly purged . The same is almost repeated by our new Presbyterian Reformers , in their late confession at Westminster : where they say ; that grace and salvation are not so necessarly annexed vnto baptism , that no person can be saved or regenerated without ; it or , that all that are baptized , are vndoubtedly regenerated . These doctrines and practises are d●rived from Calvin , the first Foundator of Presbytery , who taught , that the children of the faithfull are holy , from their mothers womb , are already sanctifyed , and have remission of their sins ; and that they have need of baptism , not as of a help necessary , but as of seale , ordain'd by God , to seale in them the grace of adoption . And if they die , they may be saved without baptism . And , according to this doctrin , he made a law in Geneva , that the children to be baptized , should expect sermon ; and he suffered a child to dye without baptisme ; because it was brought , a little late , to the Church ; as Florimond Reymond testifyeth .

Now , I found the opposite doctrin , to witt , that baptism is necessary for the salvation of infants , to be most firmly founded in Gods word , to haue been strongly and zealously defended by the holy Fathers , and the ancient Church , and to be conforme to the general instinct of Christians . Therefore , the Presbyrian doctrin which is contrary , must be against all those . And besids , I found it to be an auncient heresy , and to be so dangerous and pernicious an errour , that diverse famous Protestants have abandonned it . All which points I shall briefly touch .

1. Our Saviour saith clearly , in the Scripture vnles a man be borne again , of water and of the Spirit , he cannot enter into the kingdom of God . Iohn . v. 5. Which place , the holy Fathers and the ancient Church vnderstood of baptism . Aug. lib. 1. de pecc . mer. & remiss . c. 30. S. Augustin sheweth that this place was so expresse & convincing , that it confounded the Pelagians , who denyed original sin , and made them acknowledge the necessity of baptism , although not for the remission of original sin , which they denyed ; yet , for the attayning of the kingdom of heaven . But yet to maintain their errour , they foolishly imagined that children might be saved without baptism , although without it , Vrb. Reg. 1. parte oper. in Caetechismo minori fol. 104. 105. 107. they could not enter into heaven . Vrbanus Regius a famous Protestant in Germany , saith : that the right beleeving Fathers and Christians vnderstood this place , of baptism . And to beleeve ( saith he ) that none , either man , or child can be saved , without baptism , both the Scripture , and the authority of the auncient Church compelleth vs .

For the Fathers , we shall bring S. Augustin , who writeth thus to S. Hierome . Aug. epist. 20. ad Hier. Whosoever saith , that such children shall have life in Christ , who depart this life without participatien of the Sacrament of baptism , that man questionlesse gainsayeth the preaching of the Apostles , and condemneth the whole Church ; where such hast is made to runne with children , because it is beleeved , without doubt , that otherwise they cannot at all be quickned in Christ . And , in another place he saith most earnestly : Aug. lib. 3. de origine an●mae cap. Do not beleeve , do not say , do not teach , that children , preveened by death , before they receive baptism , can attayn remission of their original sin , if you desire to be a Catholique . And that this was not only the belief of S. Augustin , but also of the other holy Fathers , as of S. Cyprian , Nazianzen , S. Hierom , C●nt . 3. c. 4. & Cent. 4. c. 4 Aug. epist. 90 & 92. S. Ambrose , S. Hilarius , &c. the Centurists themselves do acknowledge : yea the Carthaginian & Milevitan Councels , as S. Augustin testifieth , professed the same , and condemned their opinion , who think that children can be saved , without baptism . And that the necessity of baptism , is conforme to the generall instinct of Christians , may appeare by the former testimony of S. Augustin : where he sheweth , that Christians make such haste , and are so earnest , to have their children baptised ; because they believe , that otherwise they cannot be quickned in Christ . Therefore the Presbyterian doctrin , which denyeth the necessity of baptism , gainsayeth the Scriptures , & Fathers , and ●s against the common belief of Christians .

Moreover , it was condemned , Aug. lib de haeres . c. 69. as an old heresy in the Pelagians . For they denyed also , that baptism was necessary for the remission of original sin . There is indeed this difference between them , & the Presbyterians : that they , denying original sin , thought it not necessary for the remission of it ; albeit they esteem'd it necessary , for the attayning the kingdom of heaven . But the Presbyterians , graunting original sin , believe , that baptism is neither necessary for the remission of it ; nor for obtaining of heaven : and so their errour , in this point is greater , then that of the Pelagians . For they promise the kingdom of heaven to children dying without baptism : which the Pelagians presumed not to do : it being so clearly against the Scriptures .

That diverse famous Protestants have abandonned this errour , and do hold , that Salvation is not promised to the children of the faithfull , dying without baptism , Breirly sheweth in the Protestants Apology : Prot , Apol. trac . 3. sect. 4. n. 11. where he cites for this purpose , the Confession of Auxburg , Vrbanus Regius , Hosmanus , Bilson Bishop of Winchester , and others . King Iames also , in the conference at Hampton-Court , maintain'd that baptism was necessarie , by the necessity of command ; albeit he did not think it necessarie , by the necessitie of means . All which considerations , were more then sufficient motives , to make me abandon the Presbyterian opinion , and to embrace the Catholique belief concerning the necessity of haptism , for the Salvation of infants .

But , finding that the Presbyterians have principally two exceptions , against the ancient Catholique doctrin , I proposed them to a Catholique , for my greater satisfaction . First , said I , the Presbyterians do alleadge , that the necessity of baptism is against the power of God ▪ by tying him to the ordinary means . 2. They affirm that it is against his mercy , to exclude so many children from the kingdom of heaven . And therefore , in their Covenant , they accuse you , who are Catholiques , of cruel iudgment , against children , dying without baptism . To which the Catholique answered , that these pretences were frivolous . For first , said he , that cannot be against Gods power , which is according to his divine will , by which his power is in some kind limited . Now , God , whose power is infinit , and who might save children by many other means , then by baptism , hath declared his will ; th t , vnlesse a man be borne again , he cannot enter into the kingdom of heaven ; and therefore , so much as we know by his reveal'd will , he hath appointed no other remedie for original sin , but baptism ; which , being determinated by Gods proper will , cannot be against his power . Neither is God hereby tyed to any ordinary means ; but to such , wherevnto he hath freely determinated himself , according to his will . Vpon which only will of God , and his divin institution , and not vpon the fancy & speculation of man , do depend the remedies , which are necessarie , for the Salvation of infants . Now , Gods will and institution cannot be knowen , but by the divin revelation : and God hath reveal'd no other remedie , but baptism . Therefore , as the Catholiques do well , by grounding their faith , on the divin revelation ; and by vseing all diligence , to apply the remedie , which is appointed by Christ for the Salvation of infants ; so the Presbyterians do ill , by founding their faith , in this point , not vpon the Scriptures , but vpon vncertain coniectures , which are also against the Scriptures : and they do also ill , by neglecting the remedie ordain'd by God , to expose the Salvation of infants to meer vncertainties . S. Augustin saith excellently to this purpose : Let not according to our fancy , Aug. lib. de pec . mer. & remis . c. 32. eternal salvation be promised to infants , dying without the baptism of Christ , which the divin Scriptures , preferable to all humane ingines , do not promise . Secondly , the Catholique said that the Presbyterians speak not consequentially , when they say , that Gods power should not be tyed to the ordinary means . For , by this phrase , they would make people believe : that they esteem'd baptism the ordinarie mean of taking away , or of pardoninng original sin : which indeed they do not . For they teach with Calvin , that original sin is taken away before baptism , which doth not , according to them , purge or forgive sin : but is only a scale of sin already forgiven . And therefore , the Presbyterians , in this matter , both contradict themselves , and would deceive others .

Next , the same Catholique shew me , that the Presbyterians , by their other pretence , would seem to plead for the mercy of God , as they did by the first , for his power ; but with a like bad successe ; and that they , very vnreasonably , accuse the Catholiques iudgment . For it is no crueltie to conform our iudgments to the iudgment of God , which we know by his own revelation . Gods iudgments , although they be sometimes so secret , that we cannot alwayes penetrate into the true causes of them ; yet it is most certain , that they are ever iust ; and therefore , not cruell . But , as in this matter , Gods iudgment is clearly reveal'd ; so it is very easy to find the cause of it ; to witt , original sin : which , as it was contracted by generation from Adam ; so it must be purged , and taken away by regeneration in Christ ; or else he , who is truth it self , saith , that none can enter into the kingdom of heaven . Besides : the Catholiques iudgment against infants , dying , without baptism , is not so cruel , as the Presbyterians iudgment is cruel against many children , dying with baptism . For the more common sentence of Catholique Divines is , that children dying without baptism are not troubled with any sensible paine , but that they are only excluded , for want of it , from the supernaturall happinesse , which the baptized enioy in heaven ; and that otherwise , they leade a happie life But the Presbyterians , in their new confession , teach that all children baptized , are not vndoubtedly regenerated : to which is consequent , that many infants baptised are not saved , as not belonging to the Covenant of grace : which Bucer did expresse more clearly , Bucer in cap. ●3 . Math. when he saith , that children predestinate are saved without baptism ; and the not predestinate are damned even with baptism . Now , I enquire which of these two iudgments is more cruell ? To say : that children , dying without baptism , do not enter into heaven , but yet they suffer no sensible paine : or to say that many children , dying with baptism , are not only excluded from heaven , but are also eternally tormented in hell , with sensible paines ? Without all doubt the last ; which is the iudgment of the Presbyterians , is incomparably more cruell . Moreover , it is more rigorous , then the iudgment of these other Catholiques Divines , who teach , that infants dying without baptism , are not only excluded from heaven , but are condemned to hell , and to some sensible paines therein , for the same reason . For it is more rigorous , without doubt , to condemne , to hells sensible paines , some infants that are baptized , and some that are not ; then to iudge , that the only not baptized children are liable to that paine . By this it may be seen , that the Presbyrians , who accuse others falsly of cruell iudgment , against children dying without baptism , are guilty themselves of more cruell iudgement against children , dying with baptism .

But , albeit , said he , the Catholiques iudgment in this matter were false or cruell , as the Presbyterians do alleadge ; yet there followeth no cruelty nor inconuenience vpon it , to children , who are thereby , with the greater care and commiseration , carried in all haste to baptism . So that this pretended cruelty in iudgment , produceth true mercy & compassion in action . But if the Presbyterians doctrine be false , as it must be , if the criptures ▪ Fathers & Councels be true , great evils and cruelties follow vpon it to the children . For thereby , many of them are suffered to die without baptism , and so are cruelly deprived of their Salvation . These mens pretended mercy in Iudment , produceth reall cruelty in their actions . Thus he , in answer to my doubts .

Moreover , the same Catholique shew me , that according to the Catholique Doctours , the baptism of infants may be supplyed by Martyrdom , which is also called baptism in the Scripture , as when our Saviour said to the children of Zebedee : Mark . 10 38. Can you be baptized with the baptism , wherewith I am baptized . And so the Church did of old , and doth still , honour the Innocent children murdered by Herod , as Martyrs . The same is also verifyed of those , who are come to age , as S. Augustin testifieth . Whosoever also , Aug. de civitate ▪ Dei lib. 13. c. 7 saith he , not having teceived the lawer of regeneration , dyeth for the confession of Christ , it availeth as much to him for remission of his sins , as if they had been washed away in the sacred font of ba●tism . The baptism of water may be supplyed also , by a true conversion to God , when the baptism of water is not contemned , but rather desired , and yet , through some necessity , men die without it , as S. Ambrose testifieth of Valentinian the yonger· I haue lost him , Ambr. orat . de obit●● Val. ent. iunioris . Mark . 1.4 . Luke 3.3 . saith he , whom I was to regenerate : but he hath not lost the grace which he hoped for . This true conversion & penance is also called baptism in the Scriptures ; for it is said , that S. Iohn preached baptism of penance , vnto remission of sins . And , according to this doctrin , the ancients did handsomly distinguish three kinds of baptism , which they called Sanguinis , flaminis , & fluminis : that is , the baptism of blood , of the Spirit , & of water .

Lastly , he said , that although baptism were not a necessarie mean , ordained by God , for Salvation of Infants ; yet it hath the necessitie of a command to Pastors , Mat. 28.19 . as is evident by our Saviours words to the Apostles : Goe and teach all nations , baptizeing them &c. Therefore , although it were supposed , that no hurt come to the children , dying without baptism ; yet they , who by their office are obliged to baptize , commit a great sin , when they wilfully neglect to obey Christs command : which the Presbyterian Pastors manifestly do , suffering so many children , notwithstanding the many teares and cries of their parents , to die without baptism . And , according to this observation , King Iames answered well a Minister in Scotland , who enquired of him , if he thought baptism so necessarie , that , if it were omitted , the child would be damned . No said the King , but I verily believe , if yow , being called to baptise a child in danger of death , would refuse to do it , that you would be damned . This answer may be seen , in the first dayes conference at Hampton-Court . Where it is also shewed , that such a neglect of , baptisme is not only a damnable sin , in the Minister , but likwise that it is very dangerous for the child . For who , saith the Bishop of London , hath any car● of religion , and would not by all meanes be carefull , that his child receive baptism ? Who would not rather assure his action , vpon the promises of Iesus Christ ; then the omission of it , vpon the secret iudgment of God ? Then , whereas the Ministers do alleadge that Christs command extends only to publique , and not to private baptism , this is a meer fancy without any ground in Scripture , where no such distinction is made : yea it is against Scripture . For do we not read , that S. Paul was baptized privatly by Ananias , and the Eunuch by S. Philip. Acts. 9.18 & Acts. 8.38 . But they who teach that Gods commandments are impossible to be kept , and make dayly profession to break them , may let this passe with the rest . These , and diverse other inconsequentiall errours of the Presbyterians concerning baptim , he did manifest vnto me ; which , for brevities sake , I omitt .

Therefore , to conclude this point : I cannot believe the Presbyterian doctrin against the necessity ob baptism , because i● is against our Saviours expresse words , against the holy Fathers & whole ancient Church ; because it is an ancient heresy condemned in the Pelagians ; because it is against the common instinct of Christians , and is condemned by diverse famous Protestants ; so that King Iames , the head of a famous Protestant Church , iudged it damnable in the Ministers ; and his Prelats esteem'd it most dangerous to the infants . For which dangerous doctrin , and the cruel practise flowing from it , I can find no other ground , but Ministerial tradition from Geneva , and that against the Scriptures and all the former authorities . Florimond above cited , sheweth , Flor. Reym . de orta haeres . lib. 8. c. 11. &c. how this tradition descended from Calvin , and that Musculus Superintendent of Berne deposed a Minister named , Samuel Hueber , for having baptized a child in the night , when it was in danger of death ; and Beza did assist to that censure . Moreover , he sheweth , how in a Protestant Synod , at Figear , it was ordain'd , that the Ministers should comfort the parents of children dying without baptism But all in vaine : so that the Ministers of Poictou , in an aslembly at Chastelrauld in the yeare 1599. were enforced to give way to Ministers , to baptize in private houses , that they might avoid the cryes of tender hearted mothers . I have heard of some pittiful accidents that have fallen forth in our Countrey , vpon this same occasion : so that some mothers have almost gone out of their witts , when the Ministers suffered their children to die without baptism . And I knew a Protestant father , who , for this same reason , took great indignation at all Presbyterian Ministers . Such a strong impression hath God made of this truth in the hearts of the simple people , who , in many other things , have suffered themselves to be too simply misled , to abandon the truth . By all which , it may be f●en how the Presbyterians , make void , and destroy the Sacrament of baptism .

CHAP. XXI . Of the reall presence of Christs body in the holy Sacrament : which is denyed by the Presbyterians .

AS the Presbyterians , by denying both the effect and nec●ssity of bapism , do in effect quite take away that so holy and necessary a Sacrament ; so I conceived , if it be true that Christs body be really present in the Eucharist ( as the Catholiques beleeve ) that the Presbyterians , who deny the reall presence , and do give vs nothing , but signes and tokens of Christs body , do also destroy this other most excellent Sacrament . The Catholiques belief in this point , Concil. Triden . sessio 13 c. 1. is clearly set down by the Councel of Trent , where it is said : The holy Synod doth openly and simply professe , that , in the hol● Sacrament of the Eucharist , after the consecration of bread & wine , our Lord Iesus Christ , true od & true man , is truly , really & suhstantially contain'd , &c. Our first Scottish Confession speaks not so clearly . For , after some ambiguity of words , by which it would seem to graunt the reall presence , it acknowledged that hrists body is only in the heavens . For it saith , that the holy Ghost , by true faith , 1. Scottish . confes . art. 21. carrieth vs above all things , that are visible &c , and maketh vs to feed vpon the body & blood of Christ Iesus , which is in the heavens . And yet notwithstanding the far distance of place , which is betwixt his body , now grorifyed in the heavens , and vs now mortall in this earth : yet we assuredly beleeve &c. The late Gonfession of Westminster , albeit it vseth also some ambiguous expressions yet it affirmeth that Christs body is not corporally or carnally in , with , or vnder the bread & wine . Confess . West . chap. 29. n. 7. And it s knowen also that the Presbyterians do zealously maintaine , that Christs body is only in the heavens , and that it is impossible even to the omnipotency of God , to make a body to be present in two places at once . And therefore , according to them , Christs body cannot be really present in the Sacrament .

Although this be a most important question , and is much agitated by the curiosity of carnal reason ; yet I was soone satisfyed in it ; because I was resolved by Gods grace , to found my faith vpon no other ground , but vpon the divine Scriptures , as they were vnderstood by the ancient Church & holy Fathers . And therefore , after a little diligence and some conference with a Catholique , on this matter ; I found , that the reall presence of Christs body in the Sacrament was conforme to the clear words of the Scriptures , which were so vnderstood by the holy Fathers , and which , in right reason , cannot be otherwise vnderstood ; and that God hath approved this truth by famous miracles . And , vpon the other part , I found , that the Presbyerian doctrin is against Scriptures , Fathers , Councels and right reason , that it is an ancient heresy , and so false , that many Protestants do eagerly oppose it : and lastly , that such great confusion was in this matter , among the first Apostles of this new religion ; that it is no wonder to see it so much multiplied among their children . All which points I will briefly touch .

1. The Catholiques bring expresse Scripture for the reall presence , to witt the words of Institution of this holy Sacrament , related by three Evangelists and one Apostle : where our Saviour alwayes saith , This is my body . This is my blood . And to know that he mean'd of his true & reall body , he adioyneth my body , which shall be given for you , and my blood which shall be shed for you . Now it was his reall body , which was given for them , and his reall blood which was shed for them . S. Iohn . ch. 6. Therefore it was his reall body , & reall blood , which they received in the Sacrament . Moreover , S. Iohn relateth along discourse , which our Saviour had to the Iewes , in which he affirmes , that he was the bread of life , that came down from heaven . And the bread , which he was to give , was his flesh , for the life of the world : and vnlesse they eate his flesh , and drink his blood , they should have no life in them . And , notwitstanding that the Iewes murmured at all these things , saying : How can this man give vs his flesh to eate ! and this is a hard saying , who can heare it ? Yet our Saviour did with many asseverations affirm it , over and over again : yea and the suffered them to depart from him , because they would not believe this divine mystery . Now Christ is not a mocker or deceiver of men , to speak one thing , yea and to averre it with asseverations , which are equivalent to oaths : and to intend the contrary . Christ is not ignorant of the vsual manner of speech : Therefore , since he tells the Apostles plainly , that the Eucharist is his body delivered for them , it must be his body , ( as the Catholiques beleeve ) and cannot be not his body , as the Presbyterians imagine . If the Scripture be Iudge of controversies , then this controversie is decyded : for that Iudge , to which Protestants make ordinarly their appeales , hath so determined the cause against them , that they dare not stand to the clear words of their Iudge ; in so much , that some learned Protestants do confesse , that the Scripture taken in the native , proper and literal sense , is plainly for the Catholiques , against themselves ; and namely Morton , when he speaks thus to the Catholiques . If the words he certainly true in a proper and literal sense ; Morton deinstit , Sacrament . lib. 2. c. 1. then we are to yeeld to you the whole cause . And therefore , they are enforced to runne to their tropes & figures .

But I found the holy Fathers making no such glosses , on our Saviours clear words , & taking them in their proper sense . S. Augustin , citing these words of our Saviour , this is my body , Aug. in ps. 33. speaks thus : A man may be carried by the hands of others , no man is carried in his own hands : but Christ was carried in his own hands , when recomēding his body , he himself said : this is my body . For he carried himself in his own hands . And again , We receive with a faithfull heart and month , Idem contr. adversar . legis lib. 2. c. 9. Ambros . lib. 4. de Sacram . cap. 4. Chrys. lib. 2. de Sacerdotio . Cypr. de Coena Domini . the Mediator of God and man , the man Iesus Christ , who giveth vs his flesh to eate . S. Ambrose saith clearly . Before consecration , it is bread : but when the words of consecration come , it is the body of Christ . Heare him saying , take eate . This is my body &c. S. Chrysostom saith ; He , who sitteth above with the father , in that same instant of time ( O miracle ! O the bounty of God! ) is touched by the hands of all , and he gives himself , to those , who will receive and embrace him . S. Cyprian . The bread , which our Lord gave to his Disciples , being changed not in shape , but in nature , by the omnipotency of the word , is made flesh . Many more testimonies of these , and of the other holy Fathers , in all the first ages , even vntill the time of the Apostles , Concil. Nicen. apud Bellar. lib. 2 de Euch. aristi . c. 10. Concil. Ephes. apud eund. lib. 2. cap. 25. may be seen collected by Coccius and Gualterus . So that I found both the Scriptures & Fathers , giving sentence against the Presbyterians . The first for the letter , and the other for the sense .

This same truth is also confirmed by the testimonie and authority of the vniuersal Church , in general Councels : as the first Nicen Councel , whose words Bellarmin cites . The third generall Councel of Ephesus , to which S. Cyrill of Alexandria did preside , by which Synod the epistle of S. Cyrill to Nestorius , where the real presence of Christs body in the Eucharist is contain'd , was approved , as it was thereafter , by the fourth and fift generall Councels . to speak nothing of other more late Councels .

Besides all these authorities , it was also made evident vnto me , by the light of reason , that our Saviours words , concerning the institution of this Sacrament , cannot be but literally vnderstood . For 1. the principall articles , or points of our faith , are not delivered in the Scriptures , but in proper and clear words . But this , by all mens Confession , is a principall mystery of our faith . Therefore it is delivered in clear and plaine tearmes . 2. That cannot be ascrybed to Christ without blasphemy , which no reasonable or prudent man would do . But no reasonable or prudent man would make his testament in obscure and figurative words : for that were the high way to deceive his children & heires , and put them at variance . Therefore since Christ , at the institution of this Sacrament , a little before his death , was making his Testament , as is manifest by his words , when he calleth the Chalice , Luke 20.22 . the new Testament in his blood , by which , he left vnto his children the most precious legacie of his body , for their comfort & nourishment , he spake properly & clearly , and not figuratively . 3. Chr●st promised the Iewes a more excellent foode then Manna , Iohn . 6.33 . to witt , the bread of life , his own flesh , But , if the Sacrament were meer bread , and not Christs body , it would not be more excellent then Manna , which was called the bread of Angels , but much inferiour to it : as is evident . 4. Christ , who is goodnesse and wisdom it self , would not , for tropes and figures , have vsed so many asseverations , as are set down in the 6. chapter of S. Iohn . Neither would he have suffered so many of his disciples and others to go away from him , after so many doubts proposed by them : but he would have cleared the matter vnro them . Lastly . If this liberty be once graunted to expound the Scripture figuratively , when we are not forced to it , by any other Scripture or article of our faith ; then , nothing will remaine , but vncertaine opinions , of divine things ; and so , by this means , the whole mysteries of the Christian religion may be denyed , or overturned . For there is no more requisite ( according to this licentious rule ) but that some few Novelists think a mystery impossible , albeit all the holy Fathers & ancient Church did ever esteem it not only possible , but also a truth reveal'd by God , and an article of their faith . And so diverse heretiques have imagined the mysterie of the Incarnation , of the holy Trinity , and such like principal articles of the Christian religion to be impossible , and therefore have expounded all the Scriptures , which speak of them , figuratively : as the Presbyterians do here . For these reasons , besides the authority of the holy Fathers , it appear'd sufficiently evident to me , that the words of Christ , concerning the holy Sacrament , ought to be literally & plainly vnderstood , and not figuratively .

This truth also of the reall presence was shewed to me , to betestifyed and confirmed from heaven , by miracles : both auncient and modern ; which are related by famous and faithfull Authors . For either some singular benefites have been obtain'd by the faith of this holy Sacrament , as expulsion of Devils , deliverance from shipwrack , and the like : or some punishments have fallen vpon those , who either did not beleeve the reall presence , or vsed the Sacrament irreverently : or some visions and apparitions of Christ , in the forme of a child , or flesh , have been seen to confirm those , who were doubtfull of the reall presence . Of the first sorte , Prosp. de promissi & Praed. Dei &c. cap. 6. S. Prosper bringeth an example , which fell out at Carthage , how a young Arabian maide , who by a certaine sin , made her self an habitation to the Devil , by whom she was so miserably vexed some dayes , that her throat being stopped , she could receive no meat or drink , was at length delivered , by the Communion of the sacred body of our Lord . But most famous is that miracle , which . S. Bernard , by the holy Sacrament , did at Milan , before innumerable people . For he cured a woman , who had been possessed many yeares by the Devil , and was rather a monster then a woman , In vita S. Bernardi . lib. 2. cap. 3. by holding the holy Sacrament above her head , and saying ? O wicked Spirit , here is present thy Iudge . Here is the highest power ; resist now if thou canst . Now , said he , the Prince of this world shall be cast forth . This is that body , which was taken of the body of the Virgin , which was stretched on the tree of the crosse , which lay in the sepulchre , which , in the sight of his disciples , ascended vnto heaven . I command thee , O wicked Spirit , in the terrible power of this Maiesty , that , going out of this hand maid of our Lord , thou presume to touch her no more . God approved the truth of S. Bernards faith ( which was alwayes the faith of the Catholique Church ) by granting his desire . Flor. Reym . de ortu haeres lib. 2. cap. 12. The like miracle was done , in this last age , at Laon in Picardie , on the person of a young woman named Nicolas Obry , as is related , with many admirable circumstances , by an eye witnesse , Florimond Reymond , Counsellour of the Parliament of Burdeaux , by which miracle , he professeth himself to have been drawen out of the gulf of heresie . Ambros . in Orat. funeb de obitu Satyri . S. Ambrose doth also relate : how his brother Satyrus , by the great faith he had of this holy Sacrament , was miraculously delivered from shipwrack .

How God hath punished those , who have abused or blasphem'd this holy Sacrament , both auncient and modern histories do shew . S. Cyprian relateth many of these miracvlous punishments , Ott Mile●it . cont . Parmen. lib. 2. For. de ortu haer●s . lib. 4. c. 10. which fell out in his time , so that some were filled with vnclean Spirits , & others were turned into madnesse . S. Optatus doth shew , that the Donatists , who threw the holy Sacrament of the Catholiques vnto dogges , immediatly thereafter felt the divine iudgment : for the dogges , becoming enraged did set vpon their own Masters , and tore them in pieces . The above named Florimond doth relate , how an Arian woman of Cracovie , in the yeare 1579. looking out at her window , and seeing the holy Sacrament caried in procession , cry'd out : Behold the beare which the Papists carie , and adore . But immediatly , she was punished : For the Devil , seazing on her , did so torment her , that blaspheming she expired in her husbands armes . Moreover , Idem lib. 4. cap. 6. the same-Author sheweth , that a Iew , having made himself Christian , did steale , out of a Catholique Church , three consecrated hosties , with which he fled to Hungarie , where he sold one of them to a Iew , in Presburg ; and with the other two , he went to another town , called Nickesburg : where he assembled diverse of his companions , to shew their outrage against the Sacrament . Whence it came to passe , that , one of the company , taking a knife , did stob the sacred hostie , which was lying on a table , saying ; if thou be the God of the Christians , shew it by some miracle . The blow was no sooner given , but the blood did spring vp , by which , they were astonished , and , in the same houre , thunder came from heaven , which destroyed that house , and consumed into ashes that wicked company , except only three , who half burnt , were left to be witnesses of their wickednesse , and having escaped the fire of heaven , were severly punished by the hand of man : as the Author recounts . This miracle was so much the more famous , that the table and the two hosties , of which one was pierced by a knife , were found entire among the middest of these ashes , and were collected , at the sight of innumerable people . This miracle fell out in the yeare 1580. I passe by many more , which were showen me , to this purpose .

Paul . Diac. in v●ta S. Greg. Ioann . Eiar . in vita eiusd . Greg. lib. 2. c. 41. Lastly : for the comfort of the faithfull , or for confirmation of the doubtfull , some visions have appeared in the holy Sacrament . That which is recounted in the life of S. Grego - the great , is very remarkable . The historie is briefly this . When S. Gregorie was giving the Sacrament to the people , he came to a woman , who smiled , when he said to her , the body of our Lord Iesus Christ preserue thy soule , wherevpon the Pope did withdraw his hand , & lay'd the Sacrament on the altar . After the holy solemnities were ended , he enquired at the woman , why she had laughed in so dreadfull an action . She in end confessed , that she could not acknowledge that bread , which she had made with her own hands , to be the body of Christ . Then S. Gregorie prayed God earnestly for her , and obtain'd , that the bread , even in external forme , should be turned into flesh : by which miracle ; he both reduced the woman vnto the faith , and confirmed the people in it . The faith of S. Lowis King of France , Bosius li 14 de signis Eccles. p. 145. ex Villanaeo an. 1258. concerning this Sacrament , is much celebrated . For , when he , being advertised , that a most beavtifull child had appeard in the holy Sacrament , was desired to come and see this miracle , he refused to goe saying : that these miracles were done for these , who doubted ; but for himself , he was most certaine that Christ Iesus was truly present in the Eucharist . An other such apparition was seen at Doway in the yeare 1254. & continueda good time , Spond . suppl . anno 1254. n. 16. so that great numbers of people came from diverse parts to see it , and the memory of it is every yeare celebrated , in that town , with great solemnity .

By all which considerations , I was sufficiently satisfyed of the Catholique belief , concerning the reall presence , which I found to be containd in the holy Scriptures , beleeved by the holy Fathers . and by general Councels , and to be confirmed by miracles . And therefore I could not any longer believe the Presbyterian doctrin , which , against all these authorities , makes the body of Christ to be as far distant from the Sacrament , as the heavens are from the earth .

1. I perceived , that they scarcely pretend to have Scripture for them : but are enforced to runne from the clear words of it , to their tropes & figures : Aug. lib. 3. de doct. Christ . c. 10. which S. Augustin observed long ago to be the custom of erroneous persons , So soone , saith he , as the opinion of any errour hath once prepossessed their minds : they esteeme all to be figures . which the Scripture saith to the contrarie . And therefore , albeit the Scripture saith not once , but foure times , that the Eucharist is the body and blood of Iesus Christ , without ever saying , in any one place , that it is not his body , but only a figure of it : they beleeve the one , which it saith not , and not the other , which it affirmes . Against them , S. Iohn Damascen saith efficaciously , Damas . lib. 4. Orthodo . fidei The bread & wine is not a figure of the body & blood of Christ ; God forbid it were that : but it is the divine body of our Lord : he himself saying : this is my body . 2. They passe from the Scriptures & Fathers , and found their negative faith vpon their senses , and some carnal reasons . Chrys. homil. 60. ad popul , Antioch . Against which vaine pretences , S. Chrysostom saith well . Let vs beleeve God every where , let vs not oppose him ; although that which he saith , seem absurd to our sense & vnderstanding . Let his speech overcome our sense and reason : which , in all things , we ought to do & cheefly in the mysteries : not only looking to that , which lieth before vs , but also holding fast his words . For we cannot be deceived by his words : our sense may be easily deceived : these cannot be false : this is often deceived . Because therefore he hath said , this is my body : let vs not be holden by any doubt , but let vs beleeve and comprehend it , wi●h the ey 's of of our vnderstanding . Cyrill . Alex. lib. 4. in Ioan c. 13. S. Cyrill speaks no lesse efficaciously against those , who pretend this mystery to be against reason , and impossible ; compareing them to incredulous Iewes . A malignant minde , saith he , doth presently reiect , as frivolous & false , what it doth not vnderstand ; yeelding to none , nor thinking any thing to be aboue it self : as we shall find the Iewes to have been . For when it became them , who had seen the divine vertue & the miracles of our Saviour , to receive his speech willingly , and , if any thing seemed difficult , to have asked the resolution of him ; they did the quit contrarie , and cryed out together against God , not without great impietie . How can this man give vs his flesh ? neither did it come into their minde , that there is nothing impossible with God : for , since they were sensual ( as S. Paul speaks ) they could not vnderstand spiritual things , and so great a mystery seemed to them to be follie . But let vs make great profit by other mens sins . Let us have a firme faith in these mysteries : Let vs neuer speak nor think that word ( How ) . That 's meerly Iudaical , and the cause of great punishment . Thus S. Cyrill . 3. The Presbyterians do wrest our Saviours words , by a figurative interpretation , against all reason , as hath been shewed .

Then , I found this Presbyterian doctrin : Apud Bellar. lib. 1. de Euch. cap. 1. Gualt . Chronolog. saecul . 1. cap. 1. Elien resp . ad Apolog. Bellar. c. 1. Casaub ans. to Card. Peron . 1. instance fol. 32. English to have been an ancient heresie of Simon Magus , and Menander , and thereafter of Berengarius , who , at his death , did recant ; of the Albigenses , and of diverse others . Yea Gualterus brings some testimonies of the holy Fathers to shew , that Iudas the traitor , denyed the reall presence , and did not believe our Saviours words , in the 6. chapter of S. Iohn . Lastly diverse famous Protestants have abandoned that doctrin of Calvin . As Bishop Andrews , who writes thus against Bellarmin . We agree , faith he , with yow , of the matter ; all the contention is about the manner : a presence , I say , we believe , not lesse reall then yow . Casaubon made the like profession , in name of King Iames , & of the whole Church of England .

And , whereas I heard so much cryed out against Transubstantiation , as a thing impossible , and a noveltie lately introduced into the Church ; I found both these allegations to be false . For the holy Fathers do shew both the possibility , and the verity of it , out of the Scriptures . Cyrill . Hieros . Catech. 4. Mystag . Ambros . l. 4. de Sacram c. 4. & lib. de mysterijs initiand . cap. 9. S. Cyrill saith : Christ changed once water into wine , which is near vnto blood , and is he not worthy to be believed of vs , that he hath changed wine into blood . S. Ambrose , having shewed the power of Christs speech , how , by it , he gave a being to the world , which had no being before , saith : How much more then operative is it , that these things which were , might have a being and be converted into another . Again , the same holy Father calls this change , a conversion of nature & substance , bringing examples out of the old testament , of Moyses rod turned into a serpent , of water turned into blood . You see then , saith he , that by prophetical grace , nature was twise changed : what shall we then say of the divine consecration it self , where the words of our Saviour do operate ? if the speech of Elias was so prevalent , that it brought down fire from heaven , shall not the speech of Christ prevaile to change the species or nature of the elements ? Cypr. serm. de de coena Domini Greg. Nys . Orat. Catech. cap. 37. Damasc . l. 4. Ortho . fidei . S. Cyprian above cited , saith : that the bread is changed , not in shape , but in nature , and , by the omnipotency , of the wotd , is made flesh . S. Gregory Nyssen affirmeth that the bread & wine are transelemented . And S. Iohn Damascen averreth , that the elements are transchanged , ascribing also that change to the omnipotency of God ; albeit we cannot know the manner how it is done . Neither is that much to be admired ; for the same Father saith , we can hardly tell how bread and wine , or water , by eating & drinking , are turned into the substance of our body & blood . If we can hardly know the manner of that change , which is made every day by nature ; how can we think to comprehend the manner of this supernatural change , which is made in the divine mysteries , by the omnipotent power of the God of nature ? These testimonies , besides others , shew me sufficiently both the possibility & antiquity of the thing , signified by transubstantiation , to witt , a conversion of the whole substance of the bread and wine , into the substance of Christs body & blood , the outward formes or accidents of bread & wine remaining . Therefore the Presbyterians do affirm very rashly , in their new Confession , that this change is not only repugnant to Scripture , but also to common sense and reason : seing the holy Fathers , who cannot with any modestie be denyed , to have common sense and reason , did believe and prove it , both by the Scriptures & reason . At least , I resolved to preferre alwayes the common sense of the Fathers , to the private sense of the Presbyterians . Then , when the thing it self is clear , it is great follie in some , to make out cryes against the word transubstantiation ; which they may do , as well vpon the same ground , against the words Trinity , Consubstantial . If they receive these , vpon the authority of the Church , and a General Councel ; why not the other also , vpon the same authority ? If the change of our Saviours figure or Countenance vpon mount Thabour , be fitly called Transfiguration ; Math. 17. v. 2. why may not also this substantial change of the elements into his body & blood , be iustly called Transubstantiation ? yea Beza plainly confesseth , that if the letter of the Scripture be followed , Papistical transubstantiation is established . Beza vt infra . And we have seen , that the letter must be followed .

As I saw great vnity among the Catholiques in their belief , concerning the holy Sacrament ; so I admired to find such dissension and confusion among Protestants , in so substantial a point of the Christian religion : and that this confusion should have risen eVen among their chief Apostles , and the first builders of their high tower of Reformation . Luth. in lib. de Capt. Babyl . cap de Eucha . Zuing. in lib. de vera & falsa relig. ca. de Euc. Cal lib. 4. Instit. cap. 18. For Luther teacheth , that Christs body is truely and really in the Sacrament , but that the substance of the bread is not changed into it , and that they remayne both together . Zuinglius opposed his Master , and taught , that the Sacrament is only a bare signe of Christs body , which is not in , or with the elements ; but only really in t he heavens . Then Calvin , the third Apostle came in with pretence of a third light , wherewith he would illuminate the world , and reform these Reformers . First , he taught with Zuinglius , against Luther , that Christs body is only really in the heavens , and not in the elements . Then , against Zuinglius , he saith , that the elements are not bare signes , but they exhibite vnto vs the true body & blood of Christ , which we eate by the mouth of faith . And because it seems impossible to eate any thing , remaining at so great a distance , he telleth yow , that this mysterie is vnperceptible , as indeed it is , in his opinion , which is more hard to conceive , then the belief of the Catholiques , because it is impossible , and hath no ground , neither in Scriptures nor Fathers . But , as some grave Authours have ' observed , Calvins opinion of the Sacrament' differs nothing in reality , from the opinion of Zuinglius ; except only in obscurity of words , which are trimmed vp to deceive men , putting them in hopes of realities , but indeed giving them nothing but bare figures . For which cause , Luther and his Disciples , do brand both Zuinglius & Calvin , and their successors , with the infamous name of Sacramentarian heretiques . We do seriously censure , saith he , Luth. cont artic. Louan . Thesi 27. Idem . tom. 7. Wit f. 381. ibid fol. 382. Luther . in lib de Missa priuata & vnct sacerd. com . 7. wit om. Zuingl . in lib , da subsidi● Encharsstia . Tigurini tract. 3. cont. confes . Luth. p. 61. Zuinglians & all Sacramentaries , as heretiques & strangers from the Church of God . Again : I take God to witnesse & the whole world , that I do not agree with them , nor shall ever agree with them so long as the world endureth , but I shall keep my hands free from the blood of those , whom these heretiques draw from Christ , whom they deceive and murder . He leaveth also a perpetual curse to all those , who will make peace with them : which curse his disciples have diligently shun'd . Yea , he professeth , that amongst other things , the Devil counselled himself , to deny the real presence : to which he did not give consent , by reason of Christs clear words to the contrarie . But what the Devil could not do , in this point , with the Master , he performed by his Scholler Zuinglius ; who , by his own confession , learned this opinion of a Spirit , in the night : for which cause Luther saith , that the Devil doth now & ever , dwell in the Zuinglians , that their blasphemous breasts , are insatanized , supersatanized , and persatanized , with many other horrible expressions , of which the Zuinglians , say : did ever a man heare such words proceed from a furious and infernal Devil . Luthers Schollers do continue their Masters zeale : for one of them very famous , Schlussel de Theologia Cavin . lib. 1. c. 20. writes , that as of old , Averroes the Arabian , the Pagans , & Iewes railed at the Christians , for their beleef of Christs reall presence ; so do now , hostes abiurati testamenti filij Dei Calvinistae blaspbemi , the blasphemous Calvinists , the foresworne enemies of Christs t●stament : and with the auncient Pagans , they take great pleasure , with poisoned and Devilish blasphemies , to deface and inveigh against the receiving of Christs true body ; which we by Christs words defend . And , having shewed by all circumstances , that the words of Christs institution , ought to be litterally vnderstood , he concludes in these words . Ibidem . fol. 90. Horrible therefore and detestable is the malice of the Sacramentaries , that this so clear a word they do perversly interprete , and change into significations , tropes and figures . Melanch . in lib de verit . corp. Christi in Sacram . Melanchton also saith , that these words of Christ , This is my body , fulmina erunt , they shall be thunderbolts against those , who deny the beleef of Christ true body in the Sacrament . Thus we have seen what iudgment Luther and his followers have of the Zuinglians & Calvinists , for their negative belief of the real presence .

Neither is the iudgment of the Zuinglians and Calvinists , much better of the others , for their beleef of the reall presence by Consubstantiation . Zuinglius , speaking to this purpose of Luther , saith : Zuingl . tom 2. respons. ad Confess . Lutheri f. 478. Tigurini tract. 3. cont. Confes . Luth. p. 61. Cal in admonit vlt. ad Westphal . tom. 7. p. 829. Idem cont. Hes. husium Behold how Satan endeavoures to possesse wholly that man . And his Tigurin Schollers speak yet more clearly . Luther calleth vs ( say they ) a damned & execrable sect : but let him take heed , least he shew himself as an heretique , who will not , or cannot communicate with these , who do professe Christ . How clearly doth Luther here shew himself to have a Devil ? How many filthy things , breathing all the Devils of hell doth he belsh forth ? &c. Calvin saith , We affirm that they , ( to witt the Lutherans ) do speak and think more grosly of the corporal presence , then the Papists . And , in another place , he saith , speaking of the Eucharist ; I have shewed , a long time ago ; that the Papists are a little more modest and sober , in their raveries , then they . Beza affirmeth , that we cannot insist vpon the letter of these words of Christ , this is my body ; but Papistical Transubstantiation is established : And again : Either transubstantiation is to be established , tom , 7. p. 844. Beza de Coena Domini cont. Westph● p. 215. & p. 216 & 217. or a figure . Thus we see , how these first Apostles of Protestants , like the builders of Babilon , are divided , in so important an article of the Christian faith . The beleef of Zinglius and Calvin in this matter , is heresy & blasphemy to Luther & his Schollers . And Luthers faith , to Calvin , is a meer raverie , more insuportable , then the Popish transubstantiation . If this dissenssion was so great , at the beginning ; how great must it be now , in the progresse ? How can these men be true Apostles , who disagreed so manifestly & bitterly , in such a necessarie & princicipal point of the Christian religion ? Or what assurance can any man have , who followeth such vnsure Guides ?

To conclude this point : I could hardly desire greater satifaction for the Catholique belief of the real presence , then by Gods grace I found : to witt , expresse Scriptures , the holy Fathers , vniuersal Church , famous miracles , & the light of reason , grounded vpon the goodnesse and wisdome of Christ : whereas for the Presbyterian opinion , which is an ancient heresie , & is condemned by the Lutherans as a blasphemie , I found we had no Scriptures , but were enforced to flie , from the clear words of it , to tropes & figures , & to some shallow carnal reasons , against the Scripture & omnipotency of God : which reasons I saw clearly answered in the Catholique writers : and , as a Catholique shew me , more strong reasons have been brought by Pagans & some heretiques , against the mysterie of the Trinitie & Incarnation . I perceived also , that the Presbyterians involved their opinion in such obscurities , that , by their words , one might collect they beleeved both a real presence & a real absence , and they made vse of either , as the time required ; and that the most part of them did not know , and could not tell what they beleeved . But at length , when the best of them were well sifted ; all ended in this , that Christs body was only in the heavens ; neither was it possible to be in the Sacrament , nor in two places , at once . And so their pretended real presence proved indeed to be a real absence . In a word , I found that the Presbyterians , by taking away the real body of Christ from this Sacrament , and giving vs an emptie figure , do really take away the substance of this Sacrament , and so destroy it : as they had done before to baptism , by denying both the vertue and necessitie of it . And therefore in effect , they have destroied both these Sacraments , which they would seem to have left . Their doctrin , which denyes the Sacraments to conferre grace , shewes , that they esteem them graclesse , and their seldom vseing of them , especially of the Eucharist , manifests , that they think them vselesse or fruiltlesse . Both which errours S. Augustin refuteth , by these two excellent sentences ? Aug. qu 84. in Leuit. Idem lib. 19. cont. Faust . c. 11. Without the grace saith he , of invisible Sanctification , for what vse serve the visible Sacraments . And again . The vertue of the Sacraments , vnspeakably availeth much , and therefore it being contemned , makes men sacrilegious . For that is impiously contemned , without which piety is not perfited .

CHAP. XXII . Some Reflections , vpon both the pretended Scottish Reformations .

HAVING found aboundant satisfaction for the truth of the Catholique doctrin , in the points lately tryed , I did freely acknowledge to the Catholique , by whose advice and assistance , I had made this last Trial of our first Reformation ; that I did not only see the truth to be vpon the Catholiques side ; but also that I perceived a notable difference , between the sublimity of the Catholique doctrin , and the lownesse of Presbyterian opinions , especially concerning rhe holy Sacraments , and particularly the Eucharist . Wherevpon , he took occasion to shew me , that there is indeed such a notable difference , between the doctrines of the true Church , & all heretical opinions ; s that as some of the ancient Fathers cōpare iustly heretiques , to the prodigal child , who left his Fathers house ; so they fitly parallel their doctrines , to the husks where with he was fed . For thus speaketh S. Gregory Nyssen . A fugitive from the faith , went into a far Countrey , and divided his Fathers goods into two halfes ; Greg ▪ Nyss orat . in suam ordinat whilst he threw down sublime doctrines , to base & Swinish opinions , and wasted his riches with whoorish heresies . For heresy is a harlot , which with pleasures , as with deceits , draweth many vnto her . So one , who leaves the Catholique Church , that rich house of his heavenly father , leaves also the heavenly bread of Christs precious body , wherewith his children are nourished and feasted , and going astray vnto Calvins Congregation , finds nothing but an empty drie Calvinistical supper , having nothing divine , no iuice in it , but bare signes & figures ; which contayn lesse then Manna , or the shew bread of the ancient table . He leaves also the other sublime doctrines , concerning the Sacraments , as how they conferre sanctifying , grace , purge the soule from sin &c. and is turned vnto vaine opinions , in which nothing is solid , nothing stable that can satisfie the minde . Therefore he striveth to satiat himself dayly , with new opinions and idle inventions : but all in vaine : for these are nothing but husks , which leave the bellie empty . There is no remedie for him , but to return with the prodigal child vnto his fathers house , where he will be received with ioy , and feasted with the bread of Angels .

But , said the Catholique , to make a general reflection , vpon all that hath past vnder this Trial : Do you not now clearly see , how falsly these Reformers pretend alwayes the Scriptures to be for them , when you have found the Scriptures so expresly against them , in all these principal points of the Christian religion , already examined ? And which is very considerable ; have you not seen these Scriptures to be so vnderstood by the holy Fathers , in the pure and primitive times ; as they are now vnderstood by the Roman Catholiques ? Do y not now perceive , how Heresy , like a strumpet , fardeth her self with the colours of the divin Scriptures ; by which fain'd and false beauty , she allures and deceives many : but so soone as she is brought near the fire of Triall , how her fardings melt & fall away , and her own vglinesse appeares ? Among heretiques , saith S. Augustin , Aug. cont . epist. fūd c. 1. Ioseph . lib. 5 de bello Iudaico c. 5. there is nothing but the promise of truth , a meer shew or pretext of it , no performance . Their doctrines are like the fruites of Sodom and Gomorrha , which , as Iosephus testifyeth , have a specious shew , and appear pleasant vnto the eye ; but so soone as they are touched , fall into ashes . So truly are all hereticall opinions ; they are given out for the fruites of pure Scriptures , they appeare very specious and pleasant : but so soone as they are tryed diligently according to the Scriptures , and are touched , as it were , by the fingers of the holy Fathers , they presently evanish ; and nothing remaines but the flammes of heretical dissentions , like the smoak of Sodom & Gomorrha , as a testimonie of the divin iudgment , vpon them . Have you not now seen , that these two pretended Scottish Reformations , have between them compleated the hydious work of desolation , and destroyed the 4 principal pillars of the Christian religion : and that , as the later hath taken away two , to witt : the Lords prayer and the Apostles Creed : so the first hath taken away in effect the other two , to witt : the divin Commandments , and the holy Sacraments : and so the Presbyterians haye overturned what their Predecessors left vntouched ? In a word , they may be briefly described thus .

They have a Creed from the Apostles , which they do not beleeve : they have a prayer from Christ , which they do not say : they have Commandments from God which they professe they will not keep : and the two Sacraments of the law of grace , which they had only left to themselves , they have made altogether gracelesse , & almost vselesse . And besids all this , they have robbed the holy Trinity of Glory , and the Church of the Apostolique governement , together with all order & decency : to speak nothing of their other smaller pranks . Therefore , I am now confident , that you have found what I promised , at the beginning , to witt : that the first pretended Reformation was no better grounded , then the last ; and that the end of both hath been total desolation , and the destruction of the chief Pillars af the Christian religion : whereas , vpon the contrary , you have seen the Catholique religion ( which you had heard so often calumniated with strong and shamelesse cries ) to be , in all these principal points : conforme to the Scriptures and holy Fathers , and to the primitive Church . Thus he .

As I was so clearly convinced in all these particulars , that I behoved to renounce both knowledge , & conscience , if I would deny them ; so I did ingenuosly confesse to him my satisfaction : and withall , I promised , if I could find the like evidence for the Catholiques , in all the other controuersies , that I would , by Gods grace , render my self a Roman Catholique . To which he answered , that the triall of all the particular doctrines in controversie , after the former manner , was a long , laborious , md needlesse way , and that God had appoint●d more easie and shorter meanes , to come vnto the knowledge of the truth : or else , what would become of those , who are not capable to make such trials ? Therefore , he would vndertake to prove shortly , by a clear vndeniable Principle , and granted by all Protestants , the Protestant Religion & their whole Church to be false : and by the same principle , to shew clearly , the present Catholique Church in Communion with the sea of Rome , to be the ancient Catholique Church established by Christ & his Apostles ; and to have continued still in their doctrin , without any variation . And so with some confidence , arising from my former experience , I prepared my self to receive this new instruction .

CHAP. XXIII . That the true Church of Christ must be perpetuall , and must endure without interruption , vnto the end of the world .

THE principle , said my Catholique friend , whereby I will demonstrate the Protestant Church not to be the true Church of Christ , shall be so evident and convincent ; that , as nothing is more expresly in Scriptures , so nothing is more freely granted by Luther & Calvin , & generally by all learned Protestants . And this principle is the perpetuity of Christs Church , or that Christ must have a Church , which hath endured from his ascension , vntill this time : & shall endure from this , vntill the end of the world . Before I proceed further , I will first manifest vnto you the strength of this truth by the Scriptures , Fathers , by Protestants , and their reasons . The passages of Scripture for this truth , are many , but I shall content my selfe with some few , which may serve for your satisfaction . The first do concern the eternal kingdome of Christ , by which , all men vnderstand his Church . Of this the prophet Daniel saith . In the dayes of these Kings , Daniel . 2.44 . the God of heaven shall set vp a kingdome , which shall never be destroyed , &c. It shall break in pieces all these kingdomes , and it shall stand for ever . The Angel Gabriel , speaking of the same kingdom of Christ , to the blessed Virgin , said : And of his kingdome there shall be no end . Luke 1.33 . Calvin proveth by these places and others , which speak of the kingdome of Christ , the perpetuity of of his Church against Servetus . So doth also Beza and the Confession of Holland . If then the kingdome of Christ be perpetual , there must alwaies be some to acknowledge him to be their King . The second passages of Scripture contayne Christs promises to his Church , Math. 16.18 . and the Governours of it . Vpon this rock , saith he , will I build my Church , and the gates of hell shall not prevaile against it . By this place S. Augustin proveth , both the perpetuity , Auge lib. 1. de Symb. ad Catech. c. 8 and inuincibility of the Church . The Catholique Church , saith he , fighting against all heresies may be opposed , but cannot be overcome : all heresies have gone out of her , as vnprofitable twigges cut off from the vine , but she remaines in her roote , in her vine , in her charitie , the gates of hell cannot pervaile against her . Christ promised also his perpetu l assistance vnto the Pastors of his Church , Math. 28. ver. vlt. Behold , said he , I am with you alway , even vnto the consummation of the world . Which place both S. Augustin and S. Hierome do bring to prove the same truth . The first introduceth the Church speaking thus to Christ . Shew vnto me the fewnesse of my dayes , ug . conc. 2. in psal. 101. how long shall I be in this world . Shew this vnto me , for those who say , she was , but now is not : the Church hath made Apostasy and perished from all nations . And he declared vnto me . Behold I am with you alway even vnto consummation of the world . S. Hierome saith , that Christ , Hier. in cap. vlt. Matth. by these words , shews there should be alwayes some faithfull people in this world , & that he should never separate himself from them . I passe by many more places of Scripture , which is so evident for the perpetuity of Christs Church , that S. Augustin said against the Donatists , who denyed it , Avg. pref. in 2. expos. psa. 21. and affirmed the Church had perished : They mock Christ in a matter , which is evident , in a matter , where no man can say , I did not understand .

This truth is not only evident in Scriptures and Fathers , but it is also acknowledged by all Protestants , whose minds are best knowne by their Confessions of faith , which ought to be of more authority amongst them , then the testimonies of their private writers . Conf. Augu. c. 7. Saxoni ca c. 12. Helvetic . c. 17 The confessions of Ausburg , of Saxonie , & of the Suizers do not only affirm , that the Church must still continue vnto the end of the world : but they prove it , by the expresse Scriptures above cited . The Authors of our first Scottish Confession professe , that they beleeve as firmely the perpetuity of the Church , as they beleeve the mysterie of the Trinity : 1. Scottish . Conf. article . 16. Confes . West . ch. 25. n. 5. for thus they speak . As we beleeve in God the Father , Son and holy Ghost ; so we do most earnestly beleeve that from the beginning , there hath been , now is , and to the end of the world shall be a Church . The new Confession at Westminster professeth the same truth . And so do also Luther , & Calvin ; as we shall see presently .

Now the contrarie doctrin , to witt , that the Church of Christ did perish , or can perish , is censured , both by Catholiques & Protestants as a most damnable errour , iniurious to God , & against the clear Scriptures . S. Aug. testimonie shall suffice for the First . For against the Donatists , who defended the like error , and said , But that Church , which was of all Nations , is no more , Aug. in ps. 101. she hath perished ; he subioyneth this censure : This they say , who are not in her . O impudent speech ? And after ward ; This voice so damnable , so detestable , so full of presumption & falshood , which is sustained with no truth , enlightned with no wisdome , seasoned with no salt , vaine , rash , heady , pernitious . the holy Ghost foresaw . By the great severity of this censure , may be knowne the abominable falshood of that opinion . Neither is the iudgment of Caluin against that error , lesse severe . For writing against Servetus , who defended it , and who was burnt by his order , at Geneva ; he saith : I did not touch that long banishment of the Church from the earth , Cal. tract . Theolin refvtatione errorum Serveti p. 762. which he faineth ; wherein he plainly accuseth God of a lie . And afterward he maketh this profession . But we indeed confesse that the Church was put in glorious places : otherwise God would have lied , who promised that he should alwayes have some people , so long as the Sun and Moone shall shine in the firmament . We know what the prophets do every where teftifie of the eternall kingdome of Christ .

The reason of these great censures is very evident . For 1. there is nothing so often and so clearly promised in the Scriptures , as the perpetuitie of the Church of Christ . If then , notwithstanding these clear promises , the Church might perish ; then all the other mysteries reveal'd in Scripture might be denyed ; then it would follow , that God were a liar , as Calvin reasoneth against Servetus . 2. If the Church could perish , then that article of the Apostles Creed , I believe the holy Catholique Church , would be false , and therefore none could believe truely that to be , which had no being . This reason is brought by Luther . 3. It would follow that men could not be saved : Luth. tom. 7. de votis verae Ecclesiae f. 148. Conf. West , cap. 25. n. 2. for out of the true Church there is no ordinarie possibility of Salvation ; as our new Confession of faith acknowledgeth . Now what could be more against the goodnesse & mercy of God ? what more iniurious to the merits of Christs passion , then to take away the means of Salvation , which would be clearly taken away , if the Church did perish ? By all which , may be seen , that the perpetuity of Christs Church is not only clearly contayn'd in the Scriptures , & holy Fathers ; but also , that it 's granted by Protestants & proved by their reasons : and that the contrarie opinion , to witt , that the Church can perish , is censured both by Catholiques & Protestants , as a most pernicious & damnable Error . Thus spake the Catholique .

I was so satisfied of the truth of this principle , that I desired no more for the evidence of it : and I professed , if , by it , the Protestant Church were proved not to be the true Church ; that it could not be denyed , but Protestants were convinced , not only by a clear truth , but also by their own principles .

But , to perform this the better , the same Catholique shew me , that it was necessarie to lay down an other principle , to witt , the definition or description of a Protestant Church . And although , said he , this be difficult , by reason that Protestants are very inconstant and changeable in their doctrin , which is the essence of a Church ; so that , the definition which will serve them this yeare , may perhaps not fit them the next ; for which cause some have affirmed , that it 's as hard to find out a definition , which will alwayes agree to them , as to paint Proteus , or make a fit coate for the Moone ; yet , notwithstanding these difficulties ; a general notion may be had of them , and the best appear's to be that , which is taken from their Confessions of faith . So that the Protestant Church of Scotland may be described , to be a Society of people , beleeving the whole articles of the Scottish Confession . And other Protestant Churches , as of England , France , &c. may be described after the same manner by their several Confessions . For these Confessions distinguish them , from all other Societies , and they require no more of any , to be esteem'd a Protestant of their respective Churches , then to subscrive and swear their Confessions . But it is to be observed , that these Confessions must be beleeved wholly and intirely , and not only a part of them : otherwise all heretiques might be esteem'd Protestants . For Arius , Sabellius and the rest beleeved some of these articles ; and yet were not Protestants . These two grounds being setled , he proceeded to his proof .

CHAP. XXIV . That the Protestant Church hath not been perpetual ; yea was not at all before Luther , and therefore is not the true Church .

FROM the former two principles which I granted , and conceive no Protestant can deny , this argument was made vnto me . The true Church of Christ hath still continued without interruption , since the ascension of Christ . But the Protestant Church hath only continued since the apostasy of Luther . Therefore the Protestant Church is not the true Church of Christ . The maior is evident by the first principle of the perpetuity of the Church The Minor is proved , by the second principle , after this manner . The Protestant Church , for example of Scotland , is a Church beleeving all the articles of the Scottish Confession ( and the same may be proportionally said of all other Protestant Churches , and their Confessions ) . But before Luther , there was no Church , which beleeved that Confession , or any other of the Protestant Confessions . Therefore there was no Protestant Church before Luther : and consequently it hath only continued since the fall of Luther . The Maior is evident by the second principle . The Minor , to witt , that there was no Church before Luther , which beleeved any Protestant Confession , is proved thus . If th●re had been any Church before Luther , beleeving any Protestant Confession , it was either visible or invisible : there is no medium . But there was no Church either visible or invisible , which beleeved any Protestant Confession . Therefore there was no Church at all beleeving any Protestant Confession , before Luther . If you will affirm , said he , that there was such a Church visible : I ask where it was to be seen before Luther appeared ? Which can never be showen If you say there was a Church , beleeving some Protestant Confession , but invisible : I demand only for the present , how the true Church can be invisible ? How can the true Church be without doctrin & Sacraments : neither of which can be had in an invisible Church ? But I shall prove he after , that the Scriptures , Fathers , & right reason are as evident for the visibility , as they are for the perpetuity of the Church . Yea , I shall shew , that , albeit the true Church could be invisible , the Protestant Church was not so much as invisible , before Luther : and therefore was not at all . Visibility & invisibility are indeed the two starting holes , by which your Authors think to escape , when they are prest by this argument : and therefore they must be both diligently watcht . For there is a custom , as S. Augustin observes , common to foxes & heretiques . Aug. in psa . 80. Cant. 2 As foxes have two entries to their hole , to the end they may save themselves by the one , when they are pursued by the other ; so heretiques , whom the Scripture ressembles to foxes , have a double issue in their answers ; that they may escape by the one , when they find themselves assaulted & pres't by the other . This custome many Protestants observe well in this same matter . For , when they are pres't to shew their Church before Luther , they say often it was invisible , & therefore could neither be known nor shown . But when it is proved by the Scriptures & right reason , that the true Church must be visible ; then they make many shifts to shew it was visible ; and when all these faile , they run back again vnto their hole of invisibility , and so think to escape that way . Thus he .

But I esteeming visibility a more honorable & natural propertie of the Church of Christ , then invisibility , since Christ , saith Tell the Church , which were impossible to be done , if the Church were not visible ; & knowing that diverse famous Protestants do affirm , that their Church was visible before Luther : I willed him , if he would gain his point , to shew me first that the Protestant Church was not visible before Luther . Wherevpon he toul dme that he would prove that very particularly : but first , he would shew me in general , that even these Protestants , who pretend their Church to have been visible , cannot endure to be ask'd that fatal question ; where was your Church before Luther ? For , knowing the hardnesse of this question , and the insufficiency of their answers , they endeavour to shift it , calling it an vniust , impertinent demand , an old , but vnnecessarie question , a question of historie , which would require twentie yeares study . But , said he , if this demand be vniust , Tertul. de prescrip. c. 31. Optat. l. 1. ad Parmen p. 48. Aug. in collat. 3. diei cap. 6. Theologi Heidel praef in Protocoll . Frankentalen . Beza ep , 16. then the Fathers were vniust , who made the same demand to the heretiques of their time , & required them to shew the origine of their Churches , and to tell what they were , and whence they came . Yea , if this demand be vniust , some chief Protestants are vniust , who made the same to diverse sectaries , who have gone out from them . For the Theologs of Heydelberg speak thus to the Anabaptists : If you be the Church of God , it followeth that God hath been without people , and without a Church , &c. And the reason , which they subioyn , is very remarkable : for it is directly according to the second principle above setled . For if you ( say they ) would read over all histories , you shall find no people . from the beginning of the world , that hath made a Confession of faith like yours Beza hath also been vniust , who presseth the new Arians with the like question : If their doctrin , saith he , be true , we require them to show vs at length , in what place their Church hath been . These testimonies , to passe by many others , do shew , that this question is neither vniust , nor impertinent ; and that these Protestants , who vrge it so hardly against others , do know the great strength and evidence of it : which they cunningly dissemble , or maliciously deny , when it 's vrged against themselves .

But , that this question is not vniust , may be shewed also by reason . For , if the Protestant Church hath been visible , it must have been in some place visible . Since then we cannot see , nor heare of it , before Luther arose , although all histories have been searched , all records pervsed , which do inform vs , of things lesse considerable ; as sometimes of one single man , when , and where he arose , and opposed the Church , and yet not so much as one word can be found of a whole , visible , continual society of Protestants : and besids , that they cannot be found in histories , they have left no Monuments behind them , by which they may be known to have been in the world , before Luther : although they have left many ruinous Monuments behind them , since Luther : seing , I say , after all this diligence , we cannot find out this visible Protestant Church , and yet these Protestants affirm that it was visible , we most iustly require them to help & tell vs , where their Church was , in what kingdome , province , or citie ; and , if they cannot do this , we may iustly conclude , that their allegation is a groundlesse imagination , invented to deceive men , against their sense & vnderstanding , in a matter of greatest importance . But wc do not as yet make any such conclusion : we only require them to shew , what we cannot see by our selves , to point vnto vs , where their Church was , that we may fix our ey 's towards that place ; and for satisfaction , we are answered , that the demand is vniust , and we impertinent , if we do not beleeve , vpon their bare word , that their Church was visible ; albeit neither we can find , nor they can tell , where it was . But all prudent and indifferent men would think it much more iniustice & impertinencie , both in them to require , and in vs to beleeve , that their Church was visible , before it can be shewed where it was ; then in vs to require where it was , before we beleeve , that it was . Who giveth credit quickly Ecclesi. 19.4 . saith the wise man . is light of heart . Any heretiques , albeit never so grosse , may pretend the same , vpon as good ground : and yet no reasonable man can think it vnreasonable , to demand where their Church was , before we beleeve them .

Moreover this is not only a iust and pertinent , but also a most necessarie and important question . For thereby , all false Churches are clearly & sensibly discovered , even to the meanest capacities . Because , if the Church of Christ must be perpetual , as hath been evidently demonstrated , and if it must be also perpetually visible , as these Protestants , of whom we now speak , do grant : then it followeth , when ever a new Church or Congregation ariseth , with a new Confession of faith , which was not see nor known before , that that Church is not the true Church of Christ , which ought to be alwayes both perpetual & visibie . For this cause , the holy Fathers did vrge this question so hardly , by which they confounded all heretical & new vpstart Churches .

And , whereas some Protestants do alleadge , du Mou lin in his Nouueauté cont. Card. Peron . c. 12. that this question is a curiosity of history , an old question , which would require tventie yeares studie : it is such a curiosiry of hyst●ry , that it can be found in none , or else the laborious Centurists had not omitted it . It is indeed an old question , but was never well answered , and will yet require a new answere , as shall appear , by the insufficiency of all the old answers . And if it require twentie yeares study , they cannot complain , who have got now a hundred yeares to find out an answer to it .

But , to speak no more of these shifts , I shall shew how diverse Protestants being vrged by that fata question , make many essaies to answer it , and yet cannot make appear the visibility of their Church , before Luther , They run almost all the world over , to find their Church . They begin their iourney in France striveing to prove it in the Waldenses & Albigenses . 2. From France , they go over to England , to prove it in the Wicleffists . 3. From England they passe to Boheme , to find it among the Hussists . 4. From Boheme they trava●le to Greece , and from that , to Aethiopia & Armenia , pretending that th●se Nations were Protestants . 5. Having thus wearied themselvs all in vain , the most learned are glad to come back again to the Papists , saying that their Church before Luther , was in the very heart of Popery . 6. Finding that their new coin'd distinction of fundamental points , involves them in great labyrinths , and that the Papists will not acknowledge them , for their Associats : they passe from the later , vnto the purer times before S. Gregory , alleadging that the primitive Church & holy Fathers were Protestants . 7. After they have made this monstruous leap of 900. yeares , and there find both Pastors & people , at the sacrifice of the Masse , which the Protestants abhorre , as Idolatry ; they run to their last shift , which is to get out of the sight of the world , and hide themselves in the hole of invisibiliy . These many different answers shew , that the Protestant Church hath no great certainty of its pedegree , I shall briefly shew you the insufficiency of every one of these answers , by which it shall be proved , that the Protestant Church was not visible before Luther ; and hereby their first starting hole shall be either so stop't , or lay'd , that they cannot escape this way .

CHAP. XXV . That the Protestant Church was not visible before Luther : neither in the Waldenses , Albigenses , Wiclifists , nor Husits .

THAT the Protestant Church may be continued in the Waldenses ( and the same is to be observed of the Albigenses and the rest ) two things are to be proved by Protestants . 1. That the Waldenses have ever continued since the time of the Apostles . And this is clear by the first vndeniable principle of the perpetuity of the Church . 2. That the Waldenses were intirely of that faith , which the Protestants do now , or did professe ; that is beleeved any of their Confessions of faith . For , without this whole agreement , the Waldenses could not be a Protestant Church , as is evident , by the second principle above setled . Now it is impossible for them , to shew either of these two .

For first , concerning the continuance of the Waldenses , all histories do affirm , that they began in the twelfth age , and that their Author was one Waldo a marchant of Lions ; about the yeare 1160. whom the Centurists place in the 12. Century . How can it be then proved , Cent. 12. c. 8. that the Waldenses had continued since the Apostles time ; seing their Author , who was before a Catholique , & a Laique , lived neer 12. hundred yeares after the Apostles ; supposeing then , that Waldo became a Protestant , after he had been before a Catholique ; the question remaines , where was the Protestant Church before Waldo ? The true Church must be perpetuall .

Secondly , as the Waldenses did not continue since the Apostles , so neither did they agree intirly with Protestants , Luth. in Colloq. c de Sacr. Calvin epist. 224. in the principal articles of their religion , to witt , in Iustification by faith only , if we beleeve Luthers testimonie . And if we will trust Calvin , they held also the reall presence , in the Popish sense , of Transubstantiation . Therefore , such men could not be Protestants .

Protest . Apol. Tract. 2. c. 2. sect 3. sub . 3. Thirdly , they agreed with the Catholiques in diverse other points , as about the number & nature of the Sacraments , the vow of chastity , the necessity of childrens baptism . They began a kind of religious order , for which they were called , the poore men of Lions , and sought confirmation of it from Pope Innocent the third , but could not obtayn it .

Lastly they maintaind diverse grosse errours , which are condemned , both by Catholiques & Protestants . Ibidem subdivis. 4. As 1. that Churchmen , by mortal sin , lost all spiritual authority . 2. That the Civil Magistrats , by mortal sin , fell also from their dignity . 3. That Churchmen should possesse nothing in propertie . 4. That it was lawfull to dissemble in religion ; and their practice was conform to their doctrin : for they went to Masse , confessed and communicated . For which dissimulation , the Protestants , at the beginnining , would not acknowlege them for their brethren . These , and other grosse errors they maintain'd , as may be seen in the Protestants Apology , where the Authors are at large cited .

But , as these differences do shew the Waldenses not to be good Protestants ; so I will bring some few , to prove , that they were ill Presbyterians . Gualte . Chron. saeculo 12. c. de Walden . er - 2● . & 32. 3. error . 38. ibid. 1. They admitted no other forme of prayer , except our Lords prayer : the Presbyterians admitt many others , but not that . 2. They allowed only three orders in the Church , to witt of Deacons , Priests , & Bishops . The Presbyterians have abiured Episcopacy , & the whole hierarchie of the Church 3. The Waldenses affirmed that all oaths were vnlawfull . The Presbyterians have tak n , and enforced others to take many vnlawfull oaths in the Covenant . 4. The Waldenses maintain'd , 4. error 40. ibi . that it was not lawfull to put any man to death , hy the sentence of a Iudge : and therefore they abolished all Iudicatories , in the cause of blood . The Covenanters have shed much blood , vnder pretence of Iustice , spareing none of their opposers , who came in their reverence . 5. error 31. ibid. 5. They consecrated ordinarly their Sacrament , vpon that day only , whereon our Saviour was betrayed , and they kept it thus consecrated , all the yeare long , to be given to the sick . The Presbyterians do not professe to consecrate at all ; they give their Sacrament very seldom to the whole ; and they have made an act , never to give it to the sick . I can find hardly any thing , wherein the Waldenses agreed more with the Presbyterians , then with other Protestants , Error 37. except in this alone , that they contemned the Apostles Creed : which the Presbyterians have more then probably done , by denying it to be Apostolical . By all which it is evident , that the Waldenses did not continue , since the time of the Apostles , and from the time they arose , they were not Protestants , much lesse Presbyterians , and so are deficient in both the principles . Fox Acts. pag. 41. Illyric . in Catalog . test . p. 730. Therefore , M Fox , Illyricus , and other Protestants have their recourse , very groundlesly , to the Waldenses , to prove the continuall visibility of their Church , by them . And for this cause we must leave them , & passe to the Albigenses .

ALBIGENSES .

These men had their name from the towne of Albingia in France , where the greatest part of them remained . They began in the same age with the Waldenses , and was a branch of their sect , Osiand Cent. 13 - l. 1. c. 4. Fulk de success . Eccles pa. 332. as Osiander & Fulk do confesse . Their late riseing sheweth , that they had not continued since the time of the Apostles , and therefore could not be the true Church , as is evident , by the first principle , and consequently , albeit they had been Protestants , the Protestant Church could not be shewed continually visible in them . They are also deficient in the second principle , because they did not beleeve any Protestant Confession . For they held the same doctrin with the Waldenses , Baron . anno . 1176. 1. Prateol . Sander . ap. Gualter . error . 2. 2. error 28. ibid. 3. error 10. apud Gualt . except some few things , which they added of their own . As 1. they maintain'd with the Manichees , that there were two beginnings , to witt , God and the Devil . 2. With the Saducees , they denyed the resurrection of the body . 3. With the Manichees , Seleucians , and other ancient heretiques , they reiected baptism . And maintain'd many other errors , which are condemned both by Catholiques & Protestants ; and they committed some abominable and prophane villainies , in the Church of Tolouse . Hence it is , that , albeit some Protestants do seek to perpetual their Church by them ; yet others do clearly reiect them . Iewell saith plainly , Iewel . in defenfione Apol. p. 48. non sunt nostri : they are not ours . And Osiander reiects them more clearly . Their doctrin , saith he , was absurd , impious , heretical : they remained obstinatly in their errors , and impiety : whence men think that they have been possessed with Anabaptistical furie . And yet , notwithstanding these grosse errors , which they maintain'd , and their great differences from Protestants M. Fox reckons the Albigenses in the number of Protestant Martyrs : and some other Protestants , Spark . in respons. ad Ioan. de Albins . pag. 58. Fulk . p. 332. vt supra . as M. Spark & Fulk , do very gtoundlesly pretend , to shew the visibility of their Church by them . But , seing the Protestant Church cannot be continued , neither in the Waldenses nor Albigenses in France , we must passe next to the Wiclefists in England .

WICLEFISTS .

Fox Acts & Monum p. 85. Iohn Wicleff , an English man , was a Roman Priest , and a Curate in England . He lived in the yeare 1371. as M. Fox testifieth : and from him , began the Church of the Wiclefists , for there was none or that religion , before himself . All the world , saith M. Fox , was covered with thick darknesse , when Wicleff , like the morning flarre , did shine out in the midst of a cloude . Therefore , the Church of the Wiclefists , which began so long after the Apostles , cannot be the perpetual Church , which we are seeking . 2. The Wiclefists were not Protestants , because they did not beleeve any Protestant Confession of faith , yea , they did not beleeve the principal point of the Protestant faith , to witt , Iustification by faith only . For Melanchton saith of Wiclef ; Melanc . epist. ad Miconium . Truly he neither vnderstood nor held the iustice of faith . 3. He agreed with the Catholiques in many other points against Protestants , as in the intercession of Saints , Veneration of Images , the rites & ceremonies of Masse , Extreme Vnction , & all the 7. Sacraments : Protest . Apol. Tract. 2. c. sect. 4. Concil. Consta. cap. 8. as Breirly sheweth , out of his own works . Lastly , he maintain'd diverse grosse errors , condemned both by Catholiques & Protestants , as that all things fall out by an absolute and fatal necessity ; that God ought to obey the Devil , as the Councel of Constance doth testifie . Vpon which words his disciples made many violent & intricate glosses , which may be seen examined in D. Stratfords disputation of the Church . D. S. Disp. of the Church l. 1. c. 1. sect 3. He held also that Church men , in mortal sin , did not baptize nor conferre orders . That Princes & Magistrats fell from their dignity & power , by mortal sin . That Churchmen ought not to enioy any temporal things , but should beg , & many other seditious errors he taught . All which shew , that Wiclefs Church , which raise so lately & decayed so quickly , is not the true Church of Christ , founded by his Apostles , which must endure for ever : and that neither he , nor his Associats , for the short time they endured , were Protestants . Therefore , Fox vt sup. Huniph . in vita Iuelli p. 263. the Protestant Church cannot be continued visible in them : albeit M. Fox , D. Humphrey , and others falsly so pretend .

HVSSITS .

From England we must follow some Protestants to Bohemia , where they vndertake to prove their Church visible , in the Hussits . These men had their origine from I. Husse , who lived in the yeare 1405. That is some few yeares after Wiclef . He was first a Catholique , & a Priest , before he became Author of his sect . Therefore the Protestants cannot , by this new-vpstart , and his Congregation ( although they were granted to be Protestants ) continue the visibility of their Church vnto the Apostles . 2. Husse held not the Protestant Confession of faith , For M. Fox giveth this testimonie of him What did the Popish faith define of Transubstantiation , Fox in Apocal. cap. 11. which he did not confirme ? Who said Masse more religiously , then he ; who kep't more chastly the vowes of Priestly single life ? Yea he affirmes also , that Husse maintain'd also , free will , iustification by works , merits , veneration of images , and other points of the Roman faith , which shew , that Husse was no good Protestant . Luth. in collo . cap de Anti Christo Fox Acts & Mon. p. 190. & p. 258. Therefore Luther saith , that the Papists burnt Husse , when he did not go so much as a finger breadth from Popery . And last of all , he maintaind almost all the same errors with Wiclef , which are condemned both by Protestants & Catholiques . And yet it 's a wonder , how M Fox calleth him a most holy Martyr & his disciples , Defenders of the Gospel .

CHAP. XXVI . That the Protestant Church hath not continued visible , in the Grecians , Armenians , nor Aethiopians .

ALBEIT the Grecians were granted now to be Protestants , yet they were not alwayes so : and therefore Protestants cannot continue the visibility of their Church by them . For they were at least seven or 8 , hundred yeares , in the Communion of the Roman Church , as witnesse the first eight General Councels , all held in Grece and approved by the Popes of Rome . The first revolt was made by the Grecians , denying the procession of the holy Ghost from the Son . They were vnited again diverse times to the Church of Rome , and lastly in the Councel of Florence . Concil. Florent sess. vlt. This sheweth , that the Grecians have not alwayes remain'd in the same doctrin , and therefore , they are not the perpetual Church , which we are now seeking . 2. Since the tim , that they began their Schisme , they were not Protestants , for they have reiected the Protestants Communion , and disproved their Co fession : Censura Orietal . Eccles. c. 7.10.12.13 . &c. as is well known by the Censure , which they have published against it , where they maintayn Masse , Transubstantiation , 7. Sacraments , invocation of ●aints and diverse other points of the Roman faith . Lastly , they hold an error condemned both by Catholiques & Protestants , to witt , that the holy Ghost proceeds only from the Father , & not from the Son . Therefore , the Protestants cannot continue their visible Church , by the Grecians , who were , for many ages , Catholiques , who never were , nor yet are Protestants , and are known to this day , for a great part , to be Roman Catholiques .

The like may be said of the Armenians . For first , supposing they were now Protestants , they were not alwayes of that religion , for they remaind Catholiques , Barōnius an. 685. ever till about the 7. age . Therefore the Protestant Church cannot be continued in them 2. They never held the Protestant Confession of faith . For they maintayn the real presence , the vnbloody sacrifice , prayer for the dead , invocation of Saints , 3. They were vnited to the Roman Church , with the Grecians , Concil. Flor. de instruct A menor . in he Councel of Florence . And lastly since their falling away , they hold errors which are condemned , both by Catholiques & Protestants . For they deny the Procession of the holy Ghost from the Son : they confound the two natures in Christ , and reiterate baptisme , All which do shew that they neither were , nor are Protestants .

From Greece and Armenia , we must now at length go to Aethiopia , where M. du Moulin affirmes the Protestant Church was , Du Moulin Contr Card. Peron . e. 12. before Luther . But , supposing they were now Protestants , they were not alwayes so . For , near the space of 5. hundred yeares , they were Catholiques , at which time , they began to be corrupted with the heresie of Eutiches . Therefore , the Protestant Church for 5. Hundred yeares , was not visible in them . 2. since their Schisme , they never beleeved intirly any Protestant Confession , and never held iustification by faith only . Godingus l 1. de reb Abyssi nor . 3. They agree with the Catholiques against Protestants , in the 7. Sacraments , invocation of Saints , prayer for the dead , Masse , Transubstantiation &c. as D. Stratford sheweth out of their own Authors . They call the Pope head of all Bishops , as is evident , by the letters of their Emperour to Pope Clement the 7. Whereof a part is recited in the upplement of Spondan●s , Sponda . in Clement . 7. ●uno 1524. and they have offered diverse times obedience to the Pope . Lastly , they held diverse errors , which Protestants cannot approve . For they deny the procession of the holy Ghost from the Son , Godingus lib. 1 . ●e rebus Abyssinor . c. 18. with the Grecians : they acknowledge one only will in Christ , with the Mono helities , and one only nature in him with the Eutichians , and with the Iewes , they abstaine from certain meats and observe Circumcision . Therefore the Protestants cannot continue their Church , by the Aethiopians , nor by any of their for●er pretences : which serve for nothing , but to make it visibly appeare , that there was no visible Protestant Church , in any part of the world , for no age or time , before Luther : how much lesse , for the whole time , between the Apostles and Luther ? Yea ; albeit the Wa●denses , and all the rest above named , to whom the Protestants do pretend , were granted to have beleeved the Protestant Confession ( as it 's evident , they beleeved it not ) yet the Protestant Church could not be continued by any , or all of them , because they did not continue from the Apostles , and the most part of them lived at diverse times , without any Society or lineal descent , hanging often assunder whole ages one from an other , and the first being long decayed before the others did appeare . For this cause , some learned Protestants , seeing the impossibility of continuing the visibility of their Church , by such broken and vanishing troopes , and being ashamed to claime , as members of their Church , such erronious persons , or notorious heretiques , have vndertaken , by two other wayes , to shew their Church to be visible , before Luther : which we shall shortly run over .

CHAP. XXVII . That the Protestant Church was not visible in the primitive Church , or the holy Fathers ; nor thereafter , in the Roman Church .

IT was very ordinary for the old Protestants , of the late English Church , to alleadge , that the ancient Fathers were of their religion , and that their Church was conforme to the primitive Church . In which matter M. Iewels appeale to the Fathers of the first 6. hundred yeares , is very famous . But that pretence is idle , in regard of our present question . 2. it is false . First it 's idle : because , were it true ( as we shall see it to be , most false ) that these Fathers of the first 5. or 6. hundred years , were Protestants ; yet , could not that suffice to prove them a continued succession of 1600. years . For I enquire what became of the Protestant Church after the Fathers , to the time of Luther ? Did it perish , or not ? If it perished : then it is not the true Church , which must be perpetual , according to the first vndeniable principle above setled . If the Protestant Church did not perish , but remain'd visible for 900. years , between the Fathers & Luther : then the question remaines , where was it , in what kingdome , Province , or Citie ? which-can never be shewed . Yea , some famous Protestants do acknowledge , Pe●kins expos. symbol . p. 266. whit , that all that time the Protestant Church was not to be seen . Therefore , although the Fathers were granted to have been Protestants , the Protestant Church cannot be continued , by them , after their time .

Secondly , its most false that the Fathers were Protestants . 1. Because the Christians of the sixth age must needs know better , what was the religion and tenets of them , who lived in the fifth age , by whom they were instructed , and with whom they conversed , th n Protestants can do now . But these Christians have protested on their salvation , that it was the very same with theirs , receiv'd from them , by word of mouth . Therefore , if the Christians of the sixth age were not Protestants , neither were the Fathers and Christians of the 5. age Protestants , and so you may go vpward , even to the Apostles . This reason shall be more cleared hereafter . 2. It may be known , that the Fathers were not Protestants by the points already examined . For they did not beleeve Iustification by faith only , the impossibility of keeping the Commandments : They did not deny the necessity & effect of baptism , they did not deny the real presence : which are principal articles of the Protestant religion : but taught the quite contrary ; as hath been seen . Therefore , according to the second principle above setled , they were not Protestants . 3. Not to descend to particular doctrines , this same truth may be shewed , by the little account Protestants make of the Fathers , whom they would highly esteem , if they made for them ; and in a word , by the open Confession of the chief Protestants , that the Fathers were against them , in many things . Luther , as if he were a little after cups , speaks very intemperatly of the Fathers . In the writing ( saith he ) of Hierome there is not a word of true faith , Luth. in colloq c. de patrib . or sound religion : of Chrysostome I make do accompt : Basil is of no worth , he is wholly a Monk : I weigh him not a haire : Cyprian is a weak Divine &c. Idom de seruo . arbitr. cap. 2 , And generally he affirmeth , that the authority of the Fathers is not to be regarded . If the Fathers had been P●otestants , Luther had not so vnderva ved them , nor disclaim'd their authority . Calvin also ingenuously confesseth , that the Fathers are against him , in many points . Cal inst lib. 3. cap 5 sect. 10. It was a custom , saith he , about 1300 , years ago to pray for the dead , but all of that time , I confesse , were caried away into error , He grante●h also , that the Fathers taught satisfaction , free will , merit , fasting in Lent , &c. All which Whitaker confirmes . Whit cont. 2 , q. 5 c. 7. & li. 6. e●nt . Durieum . P. Mar. de voto It 's true , saith he , what Calvin & the Centurists have written that the ancient Church did erre in many things , as touching limbe , free will , merit of works , &c. And again , he saith : The Popish religion is patched vp of the Fathers errors . Peter Martyr accords to him . So long , saith he , as we stand to the Councels and Fathers we shall remaine alwayes in the same Errors . An other famous Protestant said more clearly , If that be true , Duditius ap. Bezam Epist. 1. which the Fathers have professed by mutual consent , it is altogether on the Papists side . This open Confession of the Protestants chief Reformers , and best Schollers , sheweth evidently , that the holy Fathers were not Protestants . And therefore the Presbyterians , who disclaime the holy Fathers & yeeld them to the Papists , are much more sincere & ingenuous in this matter , then the late English Protestants : who laid claime to the Fathers , & deceitfully made the people beleeve , that they were Protestants ; which they were enforced to deny , when they were dealing with Schollers , as may appeare by the former testimonies . By all which , it is more then evident ; that the holy Fathers and primitive Church were not Protestants ; and therefore , the Protestant Church cannot be shewed to be visible in them : much lesse can the visibility of it be continued after them . Wherefore we must go and seek out this visible Protestant Church els where : for here it cannot be seen .

The last valiant attempt was made by some famous Protestants , who , after they had seen that all their neighbours and Predecessors had wearied themselves in vaine , by travailing all the world over , to find out a visible Protestant Church , before Luther , which could not be found ; had in end their recourse vnto the Popish Church , as vnto a City of refuge , in this great straight . They taught two things . 1. That the Roman & Protestant Churches are all one Church , as agreing in all fundamental points of faith , although they dis●gree in not fundamentals ; and by this distinction , they think to answer easily that hard question , where was your Church before Luther ? To witt : they say , it was the ve the same with the Roman , which they acknowledge to be a true Church , keeping all the fundamental points of religion , which are necessary to salvation ; albeit she had some errors not fundamental , which do not destroy the nature of the Church , but only make it si k and weak . And so by this means they think to avoid all the inconveniences , into which other Protestants do fall . For hereby ; it is shewed , that the Church did not perish , nor was invisible , nor was only visible for a time , but was perpetually visible . 2. They deny , that the Protestant Church made any real substantial separa ion from the Roman : and affirm , that all , which they did , was only to free themselves of some errors , which as sicknesses ( though not in themselves mortal ) had crep't in , vpon the Roman Ch●rch , which being often advertised of her maladies , and desired to cure them , would admit no medicine : which the Protestants , taking at length , in a cup of Reformation , did purge themselves of all infirmities , and thereby their Church was rendred whole and sound . So that there is no more difference between the Roman & Protestant Church , then between the same man , whole & sick , who by health and sicknesse is not substantially different , but remaines still the same man . The Protestants , who followed this course , were famous in their own generations , and much cryed vp for learning & prudence , as Hooker , the Bishop of Spalato , Feild , Bunny , Potter , Chilingworth and diverse others , as may be seen , in the B. of Calcedons treatise of fundamental points , and in the Protestants Apologie . I shall content my self with the testimony of M. Bunny , who writes thus : Bunny Tract . de Pacification . sect. 18. p. 108. No question ought to be made for our separation from the Church . For we make not a distinct Church from them , nor they from vs . There was therefore no separation made from the Church ; neither did any of vs go out from them . The only question may be , which of vs are to be esteemed the more wholsome members of the Church , we , or they ? Neither is there any other question approved by vs . Yea , he acknowledgeth , that , vnlesse this answer be made ; the Papists have great advantage , in their old question ; seing the Protestants cannot shew a Church distinct , from the Roman , before Luther .

But this answer of these late Authors is as false and insufficient , as any of the former . First it directly contradicts the d ctrine & practice of their Reformers , who are supposed to have been heavenly Apostles . For they accused the Roman Church of Idolatrie , superstition , and diverse grosse fundamental errors , which make not a Church to be only sick , but also kill and destroy it , and as the Presbyterians speak , make it of the Church of Christ , become the Synagogue of Sathan & Anti-Christ . Then for separation : 〈◊〉 first Reformers were so far from denying it , that they invited all persons to separate themselves from the Roman Church , which they called spiritu●l Babylon , And according to this doctrin , their practice followed . Therefore it is evident , that the first Reformers did not think the Roman and Protestant Church all one , in fundamentals , neither did they deny separation from the Roman Church , but rather the quite contrarie is most clear and certaine .

Secondly , Diverse other famous Protestants condemne this new opinion , as im ious . For M. Perkins writes thus . Perk. in c. 8. ad Galat. v. 9. Whita . cont. 2. quaest. 6. c. 3. The Politician , who is of no religion , saith , hat we and the Papists differ not in substance . And Whiteker saith plainly , that the Roman Church hath taken away many fundamental articles of faith , and corrupted faith in the principal parts . All the o●her late Protestants , and especially the Presbyterians condemne the same opinion . For nothing almost can incense them m re , then to say , that the Church of Rome is a true Church , and that the Protestants made no separation from her . Hence it came to passe , that M. Hooker was sharply reproved , for this device , by the Puritans , in their Christian letters .

Thirdly , besids all these confusions & contradictions among themselves , the answer in it self is false & insufficient . For , when we are seeking a Protestant visible Church before Luther , these men shew vs the Popish Church : and albeit all the world knowes , that Papists are not Protestants ; yet they affirm , that the Popish and Protestant Church are all one , & differ not substantially : which is a double deceit , first ●o shew one thing very different for another ; and then to affirm , that they are both one . But I conceive , it can hardly enter into a mans imagination , vnlesse it be troubled , to think , that these Churches are substantially one , which differ and are clearly opposite , in the principal , substantial points of religion , as in Sacrifice , Sacraments , the observation of the divine Commandments , iustifying faith , good works and many others particulars . The one Church approveth External Sacrifice , as a most acceptable service and worship due to God , and offers vp the Christian sacrifice , as the most excellent of all sacrifices and adores it as God . The other hath no sacrifice at all , but condemnes that , as great abomination & grosse Idolatrie , which the first makes the greatest obiect and exercise of its piety . This difference alone , albeit we speak of no more , is so great ; that M. Dallie , a renown'd Min ster in France doth affirm , in his Apologie which he wrote lately for the reformed Churches , and is approved by his Colleagues the Ministers of Charenton , that it was sufficient to iustifie the Protestants separation from the Roman Church , and to hinder their vnion again with it , as being a most substantial and fundamental difference . By which , it 's evident , that the ground , whereon this answer is founded , to witt , that there are no fundamental differences , between the Catholique & Protestant Church , is false ; both in it felt , & in the iudgment of the first Reformers , & of many other famous Protestants .

But , whither there be fundamental differences , or not ; the answer is not sufficient : For the q●estion still remaines , where was the Protestant Church before Luther ? that is a Church believing all the articles of a Protestant Confession , whither some of them b called fundamental , or not fundamental ; or ( if they please ) of men holding all these articles , and esteeming some of them fundamental and some not . For we are now seeking a Protestant Church , before Luther , and according to the definition above setled , such a Church is a society , beleeving all the articles of their Cōfessiō . Therefore , they must shew vs such a Confession , or else they do not shew vs a Protestant Church . Yea , the points , which they call not fundamental , wherein they disagree from the Papists , are these , which make them properly Protestants . If then they confesse ( as they must do ) that no society can be had before Luther , which believed all these points , which they call not fundamental ; they must also grant , that there was no visible Protestant Church before Luther : which is directly to succumb & faile in that , which they vndertook to shew . So that , albeit this distinction of fundamentals , &c. were admitted , as good & true , whereas indeed , in their sense , it 's false and deceitfull , as we shall see more clearly hereafter ; yet , in relation to the present question , it would serve them to no purpose .

These reasons are , more then sufficient , to shew , that this new answer is false and insufficient and is nothing but a meer shift , devised to elude the question : And that it cannot be satisfactorie to any man , who is searching for the truth ; which is condemned by famous Protestants as f●lse and impious , and which is contrarie to the doctrin & practice of the first Reformers . This sheweth clearly the great straight & necessity : wherevnto such learned and prudent men were reduced , in answering this hard question , which required an accompt of the Protestant Church before Luther . For they could not say , the Church had perished , which had been a blasphemous falshood against the most clear Scriptures : they saw also , that all the other pretences to the Waldenses , and the rest , were false and frivolous , seing none of these agreed intirely with Protestants , neither had any of them perpetual continuance : and being ashamed of the Puritans invisible Church , which we shall see to be a meer Chimera , they had no other refuge , but to flie vnto the Roman Church , which they were therefore enforced to acknowledge , to be the true Church , which had alwayes remain'd , albeit their first Reformers had abandonned it , as a false Church , accusing it of superstition & Idolatrie , as the most part of all visible Protestants yet continue to do . But this refuge hath been shewed to serve them to no purpose . These men do in a part resemble the prodigal child , who never thought of returning to his Fathers house , till he had spent all h●s means , and till great misery & necessity compelled him : so these learned Protestants , after they had fare travailed , wearied themselv's much , and spent all their braines , in seeking out their Church , before Luther , and not finding it any where ; at length , by meer necessity , had their last refuge vnto their Fathers , house , the Catholique Church , which they had before left . But there was this deplorable difference , between the prodigal child and them : that he , being truly penitent and confessing his fault with great humility , was by his Father most lovingly met , embraced & kissed , cloathed and feasted whereas they returning , not with humility & repentance for their separation , but with idle excuses , and vaine accusations , without any other intention , save only to get their nakednesse covered , and their other vrgent necessities supplyed , were neither met , nor received , clothed , nor feasted : but have perished for famine and cold , and are now almost all , with the decay of their late ill founded Church , exstirpared out of the world . They called the Roman , a sick Church , and their own , a whole Church ; yet it is verifyed , that their whole Church is dead , and hath decayed before the sick Church . And as their Church , according to them , was only visible in the Roman Church , before Luther : so it 's now invisible in it self , and only visible , as it was in the beginning , and like to continue so , vnto the end .

By all which considerations , it is evident , that no visible Protestant Church can be found before Luther , and much lesse , a continuall succession of it from the time of the Apostles . We have travailed almost all the world over , seeking this Church and we have followed diverse Protestant Guides , who vndertook to shew it vnto vs ; but ever in the end , they faile of their promises . Therefore we must passe now from the Protestant visible Church , which cannot be seen , before Luther , to their invisible Church , which we shall see cannot be found before him .

CHAP. XXVIII . That the Church of Christ ought to be alway's visible : and therefore an invisible Church cannot be the true Church .

HAVING gone hitherto along with diverse Protestants , who promised to shew vs their Church visible , before Luther ; we must now leave them , as falling short of their promises , and quit all further search of this Church in the light : and follow these other Protestant Guides , who vndertake to find out their Church to vs in the dark . For vnto that old demand , where was your Church before Luther ? They answer that it was , although invisible . And in this answer of invisibility , the most part of all visible Protestants , and especially Presbyterians do now acquiesce , thinking this last refuge such a strong and retir'd hold for them , and so well guarded by the Scriptures , in that answer , which God gave to the complaint of Elias , that they cannot be smoaked out of it . But notwith ●anding these pretences , the same Catholique shew me , that the Church of Christ ought to be alway's visible : & that the invisible Protestant Church is a meer Chimerical invention , against the Scriptures , Fathers , famous Protestants , against the ends , for which the Church was instituted , against Protestants own principles , and that many grosse absurdities follow vpon it , to the disparagment of the Christian religion and advancement of Atheism .

The Scripture , which affirmeth so clearly , as we have seen above , that the Church must be perpetual , affirmes no lesse evidently , that it must be manifest and visible . For this cause the Prophet Esay compareth the Church to a Mountain . Esay . 2.2 . The Mountain of the Lords house , saith he , shall be established in the top of Mountains , and shall be exalted above the hilles , and all Nations shall flow vnto it . Again , the same prophet , speaking of the Church , saith : Vpon thy walls , Esay . 62.6 . o Ierusalem , I have appointed w●tchmen , all the day and all the night , they shall not hold their peace for ever . Conforme to this first prophecie , our Saviour compares his Church vnto a City , seated on a hill , which he saith cannot be hid , Math. 5.14 . and vnto a light shining in the world . Conforme to the second prophecie . S. Paul sheweth , that Christ hath established Pastors to remain continually in the Church , for the consummation of the Saints . Now , Ephes 4.11.12 . what is more manifest then a Mountain , a City built vpon a hill ? what more visible then light shining , and Pastors continually teaching ? Therefore , according to the Scriptures , the Church of Christ which must be perpetual , must be also visible , and cannot be hid or invisible .

For the Fathers , we shall bring S. Augustin , who produceth the same places , which he calls clear and evident , to prove the same truth against the Donatists . There is nothing , Aug. tract. 1 . ●n epist. Ioan. saith he , more manifest , then a Mountain ; but yet there are some Mountains vnknown , because they are placed in one part of the earth : The Mountain of the Church not so : it must be known , because it hath filled the whole face of the earth . And elswhere , bringing our Saviours words , Idem de vnit . Eccles. c. 14. he saith , The Church is not hid , because it is not vnder a bushel , but vpon a candlestick , that it may shine to all , who are in the house . A City seated on a hil cannot be hid , &c. But it is as it were hid vnto the Donatists , because they hear such clear and manifest testimonies , which shew her to be in the whole earth , and they choose rather with shut ey 's to dash against that Mountain then to go vp to it . And further he saith . Cont. Petil. li. 2. c. 104 Chrys. hom. 4. in 6. Esay . The Church hath this most certain mark , that she cannot be hid . To the same purpose S. Chrysostom affirmeth , That it is easier for the Sun to be extinguished , then that the Church shall be obscured . So that it is all one , both in it self , and with the holy Fathers , to say the Church had perished , and that it is hid or invisible . And therefore , if the one be so abominable , the other is no lesse detestable . S. Augustin , who censured so heavily the opinion of the Donatists , who taught that the Church had perished , every where , except only among themselves , as if he had foreseen this Presbyterian shift , which pretends the Church had not perrished , but was invisible , writes thus against it . Aug. de pastor . c. 16. Some one may say : It may be God hath other sheep , but I know not where , of which he taketh care , but I know them not . O how absurd is he vnto humane sense , who imagines such things . We have seen , how this opinion is against the Scriptures & Fathers , and now , in S. Augustins iudgment , it 's against sense : we shall see presently , how it is against reason , and famous Protestants .

All men ordinarly agree in this general notion of the Church , that it is a society of people instructed in the faith of Christ , governed by lawfull Pastors , and having Communion together in the Christian Sacraments . But , if the Church were invisible , there could be no instruction , no governement , no administration of Sacraments . And hence will appear , that an invisible Church is against all the ends , for which God had established a Church vpon earth . The first was to instruct and guide the members of the Church , vnto the port of Salvation . And for this end are necessary , instruction in the faith & administration of Sacraments , which require visibility , both in the P●stors , and in the people . For invisible Pastors cannot instruct , nor administrate Sacraments : and therefore the Church , which consists of Pastors & people , must be visible . For as D. Humphrey saith : Whilst the Ministers teach , Humph Iesuit . part. 2 rat. 3. others learn , they administrate the Sacraments these receive them &c. who seeth not these things , is more blind then a M●odiwarp , But , if the Church were invisible , there could be no instruction , & consequently no faith , no Sacraments , & so none could be directed in this invisible Church , vnto the port of Salvation . This sheweth , that the Church must be visible , at least to the members of it . The second ●nd , for which the Church was ordain'd , was to receive the Gentils , and to afford to all persons , who are astray , the means of salvation , by entering into the Church . This the Prophet Esay , speaking of the Church , foretold . Esay 60.11 Thy gates shall be open continually day and night , they shall not be shut , that the strength of the Gentils may be brought vnto thee . But , if the Church had been invisible , her gates had been worse then shut : for they could never have been found , to be knokt at , and so the Gentils & heretiques , albeit never so desirous , could never have entered : which is against the Scriptures and goodnesse of God . This reason proveth , that the Church must be visible even to strangers . The third end was to compose diff●rences , which might arise among Christians , according to that of our Saviour , Math. 18.17 . Tell the Church . But , had the Church been invisible , she could neither have been told , nor found . Invisible Iudges cannot compose differences : The fourth end was to oppose all errors & heresies . Ephes. 4.11 . For which cause God established Pastors in the Church , to conserve the people in the true doctrine , from the circūvention of error . But , had the Church been invisible , she could not have opposed heresies , they had prevailed without cōtroul . It there had been no Church to oppose heresies , before the Protestants peep 't vp , what had become of the Christian religion ? Surely it had been a puddle of errors , or a Masse of Confusion . So that this invisible Church is against all the cheef ends , for which God established a Church vpon earth .

It is also against famous Protestants , who sharply censure it . Melanchton , whom Luther equaleth to the Fathers , Melan. in Concil. Theol p. 393.394 . calls it Monstruous . It is necessary , saith he , to confesse the Church to be visible . Wherevnto tendeth this monstruous speech , which denyeth the visible Church ? It abolisheth all testimonies of Antiquity , it causeth an endlesse confusion and induceth a Commonwealth of vnruly Ruffians or Atheists , where no one careth for another . Humph Ies. par. 2. rat . 3. Enoch . Claph . in Antid. schi p. ●7 . D. Humphrey saith , It is a manifest Conclusion , that the Church ought to be conspicuous . Another Protestant saith of the Puritans : They affirm , against the Scripture , that the Church , for some ages , was not visible . This cannot be a sound article of the Protestant religion , which such Protestants so sharply censure .

Now we shall see , how it is against Protestants principles , yea and destroyes it self . For they ordinarly assign two necessary marks of the Church , to witt : the right preaching of the word , & administration of the Sacraments . To which the Presbyterians add their disciplin , as a third mark . I inquire then , if this Church , which some of them make invisible , for 900. some for 1000. and others for 12. hundred years , had preaching and Sacraments , during that time ; or not ? If it had : then it could not be invisible : for invisible people can neither be instructed , nor baptized . If it had no preaching , nor Sacraments ; then it hath been a miserable Church , or rather no Church at all , which wanted these two things , which are necessary to constitute a Church . If a famous Presbyterian Minister took occasion lately , whilst he was baptizing a child , on a cold winter day , to say against the Anabaptists : It is cold dipping to day : I love not Sommer Sacraments : May not any one say more iustly , against the Presbyterians ? In many dayes an invisible Church cannot be found out . I love not a Church , wherein , for a thowsand years & above , there were neither sommer nor winter Sacraments . Moreover , either this invisible Church had some government , or it had none ? If it had any , it could not be invisible , as is evident : and , if that governement was Presbyt●rian disciplin , that Church had not been only visible , to these , who obey'd it , but also very sensible to those , who did not willingjy stoop to it : or else it hath been very far different from the nature of our Scottish Presbytery . If that invisible Church had no government , then it wanted that , which no society can want , and without which , there is no order but confusion . Yea , this invisible Church is such a rare device , that it destroies it self . For no Church , albeit never so invisible , can be imagined without internal faith at least . Now faith coms by , hearing , Rom. 10.17 . according to S. Paul , and how shall they heare , saith the same Apostle , without a preacher ? But , in an invisible Church , there could be no preaching or instruction , and so no faith : and no faith , no Church . Not so much as an invisible one . In a word , this invisible Church , which wanted preaching , faith , Sacraments , and government , hath been a miserable , or rather a Chimerical Church .

Lastly , this invisible Church doth highly disparage the Christian religion . For it makes the Church of Christ ( of whose glory above the Synagogue of the Iewes , so much is recorded in the Scriptures ) not equal in glory ; but more inglorious , then the Iewish Synagogue hath been , even since the coming of Christ . For , ever since that time , the Iewes have professed their religion , and had visible Synagogues , in diverse famous nations : whereas the Presbyterians make the Church of Christ to be invisible , for many ages of that time , in which not one could be found , who had the courage , or devotion , to professe the true religion . Now , what can be more against the Sriptures , and the honour of Christ , then this wicked device ? what more opprobrious to all the Christians of these times ? God speaking of the Church , Aggai . 2.9 . saith by the Prophet Aggai . The Glory of this later house shall be greater then of the former . But , if the Christian Church had been so many ages invisible , it had been more inglorious then the Synagogue of the Iewes . which was all that time visible . Christ is called , by S Paul , Heb. 8.6 . the Mediator of a better Covenant , which was established vpon better promises . But , by the Presbyterians invisible Church , he is made Mediator of a worse Covenant , and to have failed of his promises . S Hierom saith : Hieron . cont . Lucifer . cap. 6. Nimium prophani sunt &c. They are too prophane , who affirm the Iewes had more Synagogues , then the Christians had Churches Therefore they may be called most prophane , who affirme the Iewes had many Synagogues , and deny the Christians to have had so much as one Church , throughout the whole world . Whence this opinion gives great advantage to the Iewes and infidels , against the Christian religion . For they may iustly pretend , that the Christian Church , if it was so many ages invisible , could not be the true Church & kingdom of the Messias , which the Prophets foretould clearly should be eternal , conspicuous and glorious : and that Christ could not be the true Messias , who had failed so palpably of his promises . Yea , this opinion is very dangerous to Protestants , so that it hath made some to stumble at the Christian religion , and it hath drawn others into flat Atheism . Sebastian Castalio Professor of Basil , having cited some clear testimonies of Scripture , for the perpetuity of the Church , and the conversion of Kings & Nations , writes very perplexedly vnto Edward the 6. King of England . Sebast . Cast in praef. Biblior . lat. Truly , saith he , We must confesse , that , either these things will be , or that they have been , or God is to be accused of a● lie . If any man say they have been , I inquire of him , when ? I inquire how the knowledge of God and pietie which was promised to be eternal , and more aboundant , then the waters of the sea , was not altogether perf ct , Osiand in epitom . cont. 16. parte 2. p. 647. and could so soon decay ? By which words he shewes what stuck in his stomack . David George , a Protestant of Holand , proceeded further , & , vpon this ground of the visible decay of the Church , blasphem'd against Christ , saying : If the doctrin of Christ & his Apostles had been true , the Church , which they planted , had endured . Idem p. 818. And here vpon he became an impure Apostat , from the Christian religion . Adam Neuserus , the chief Pastor of Heydelberg , of a Minister , became a Turk , and was circumcised at Constantinople . Prot. Apolog. tract. 2. cap. 1. sect. 5. These , and some other examples may be seen in the Protestants Apology . By all which may be seen , how false , dangerous & pernicious this opinion of the invisible Church is : against a most clear truth , to witt : that the Church cannot be hid . Therefore , as S. Augustin did conclude against the Donatists , Aug. li. 2. cont. p●til . c. 104. in these words . The Church hath this most certain mark , that she cannot be hid ; she is then known to all Nations : the sect of Donatus is vnknown to all Nations : that then cannot be she . So we may conclude more forcibly , against the Presbyterians . The Church of Christ hath this most certain mark , that she cannot be hid , or invisible . She is then known , or visible to all Nations . The Protestant Church , before Luther , was invisible , and vnknown to all Nations : as the Presbyterians do confesse ; Therefore the Protestant Church cannot be she .

CHAP. XXIX . That albeit the true Church might be invisible , yet the Protestants had no invisible Church , before Luther .

IT hath been already proved , that , albeit the Protestants had had an invisible Church before Luther ; yet it could not be the true Church , which must be alway's visible . Now remaines to be shewed the second thing which was vndertaken above , to witt ; that , albeit an invisible Church were sufficient , yet the Protestants had not so much as one of that nature , before Luther ; and so they succumb , as well de facto , as they have done de iure ; and consequently this device of an invisible Church , for two reasons , will serve them to no purpose : Which is shewed thus . An inv●sible Protestant Church , is a Church , which beleeved the Protestant faith in their heart , albeit they made no external profession of it . But de facto there was no Church before Luther , which beleeved the Protestant confession of faith . Therefore there was no visible Protestant Church , before Luth r. The Maior is evident : because there is this difference between a visible , and an invisible Church : that the first professeth the faith , the other professeth it not : but they both agree in this , to have inwardly the faith : Without which , there cannot be any Church . Therefore an invisible Protestant Church is a Church , which beleeved inwardly the Protestant faith . The Minor is proved of the time immediatly preceeding Luthers preaching . For either Luther himself , before he began to oppose the Pope , was a member of this lurking Protestan Church , beleeving the Protest●nt Confession , or these , who adhered to him , were members of it , or some others , who did nor ioyne with him ; and besids these no others can be found or imagined . But none of these can be said . For Luther is avowedly confessed by himself and all men , in ad lat to have been a Roman Catholique , a Priest , a friar of S. Augustins order , and , as himself acknowledgeth , said Masse devoutly , and honored the Pope in his heart . Therefore Luther , before he opposed the Pope , did not beleeve inwardly the Protestant faith , and was not a member of the Prot●stants lurking invisible Church , but was a member of the Roman visible Church . But so were Melanchton , Carolstadius , the Saxons and all the rest , who followed him , Papists , or Priests , professing the Roman religion , & knowing nothing of the Protestant , till Luther taught them . Therefore all these , who adhered to Luthers new doctrin , were before that time , not lurking Protestants ; but profes't Papists . Neither were there any other members of that suppos'd lurking Protestant Church , who did not ioyn with Luther . For , if there had been any , they should and would have come out of their lurking holes , so soon as Luther began to preach , and got the protection of secular Princ●s . For then there was no more feare of persecution , which was the only reason , why these men did not professe their religion . And therefore , that being taken away , if there had been any such invisible Protestants , they would have showen themselvs visible , acknowledged their brethren , run and ioyn'd hands with them , and said : Behold this is the faith , which we alway's beleeved , although we did not , or durst not professe it . But no such persons did appeare when they might safely , and ought in all duty to have appeared . Therefore there was no lurking Protestant Church before Luther : and consequently , the Protestants had no Church at all before him , neither visible , nor invisible .

This may be yet further illustrated & confirmed . For there may be conceived two kinds of invisible Protestant Churches . The first is a Church , which believed in their hearts the Protestant faith ; and yet made profession of the contrary religion , to witt of Popery . The second is a company of people , beleeving also internally the same faith , but making no profession of a contrary religion . And between these two extreames there is no medium . But the Protestants had neither of these two invisible Churches before Luther . Therefore they had none at all . Not the first [ which , although they had , could not have been the true Church of Christ , or a society of faithfull Christians , but rather was a miserable crue of dissembled Sycophants ; for so they behoved to be , who beleeved one thing , & professed the contrary , which they thought grosse superstition & Idolatry ] Not the first , I say . For such a dissembled Church behoved to beleeve the Protestants faith in their heart , and professe the contrary , against their consciences . But there were none before Luther , who beleeved the Protestant faith in their hearts , &c. because Luther himself beleeved the Roman Catholique faith in his heart , and of this , there can be no greater evidence , then his own testimony against himself . For he professeth , that he honoured the Pope for conscience sake , and thought , that he would have been severed from God , if he had been separated from the Pope ; and much more to this purpose . Therefore Luther was not a dissembled Protestant , but rather a sincere Papist , before he began to oppose the Pope . Neither were there any other before him , who believed the Protestant faith , & professed the contrary : because his followers were ignorant of the Protestant religion , till Luther taught it , and shew them the light . This is witnessed by prime Protestants , who say : It 's ridiculous to think , Cont. Shlus . in Theol. Cal. l. 2. f. 131. that any man before Luther , did attayn vnto the true doctrin , or that he receiv'd it from others , and not others from him . That all the world was overwhelmed , with more then Cimmerian darknesse ; that Luther was sent to dispell it , and to restore the light of true doctrin . Besids , that chief article of Iustification by faith only , was altogether vnknown before Luther , Fox Acts. p. 402. so that M. Fox affirmeth , that , Luther , by opening that veine , which lay a long time hid , overturned the foundation of Popery . M. Wotton averres , that Luther may truly glory , that he was the first , who taught Christ especially concerning that principal Euangel●cal doctrin of Iustification by faith alone . Wotson in Exam. tit . Rom. Therefore saith he , It was a great honour to Luther , to have been a Son , withovt a Father , and a Disciple , without a Master . All which testimonies do evince , that there was not so much as a dissembled Protestant Church before Luther : Neither as I conceive will any iudicious Protestant plead much for such a Church , which although it had been , could not be the Church of Christ , but rather the Synaguogue of Sathan , and so not the true Church , which we are now searching after .

Neither had the Protestants that other kind of invisible Church , before Luther ; which beleeved the Protestant faith in their hearts , and made no profession of the contrary . For first , Luther & his followers did not beleeve it , till he opposed the Pope as hath been presently proved . Secondly , they professed themselves , both by words & actions , to be Roman Catholiques , and so made profession of a religion , contrary to the Protestant , Therefore , in both these conditions , this invisible Protestant Church is visibly deficient , and consequently , there was no kind of an invisible Church before Luther , neither a sincere , nor a dissembled Church , if we will iudge of it , by the persons , who m●de it visible . Neither were there any other lurking Prot●stants : for they would have shown thems●lves , when there was no more danger for them , as hath been said , which they d●d not : or if they were lurking , they are still lurking , and will ever lurk vnto the day of Ivdgment . For there is no more reason , that they shall appeare at any time hereafter , then now , or in the time of Luther . Therefore this invisible Protestant Church is a meer Chime●a & fiction , without all ground , and against sense & experience . The Independents , who aros● within these twelve years , or thereabout , and who before had been , for the most part , violent Presbyterians , may pretend vpon the same groundlesse fancy , that their Church had alway's endured , invisibly . The same might also pretend the Quakers , who are more lately sprung vp . But if any of these Congregations were so vnreasonable , as to make that pretext , which they may as lawfully do , as any other Protest●nts : who would be so vnreasonable as to beleeve them , or who could be so simple , as to be decived by them , the beginning and progresse of those Congregations being so well known , & so late and fresh in all mens memories ? In the Presbyterian sense , any person , although never so great a liar , might take vpon him to be a Prophet . For , albeit he foretold things never so false , which never came to passe , yea that fell out quite contrary , he might say with the Presbyterians , they were all fulfilled , but invisibly . Now what is more foolish then this device ? What would be more ridiculous in the iudgm●nt of Iewes and Pagans , and more iniurious to the truth of the Christian religion ? For , if they would demand how are the prophesies , concerning the perpetuity of Christs Church , fulfil'd ? How are his clear promises to his Church kep't ? And if it were an swered , as the Presbyterians do , that they were all fulfilled and kept , but invisibly . What could more confirm these men in their infidelity , then this answer ? What could make the Christian religion appeare to them , to be more false and ridiculous ? S. Augustin did far otherwise vndersta●d the pro●hesies of the Scripture , concerning the Church . For , writing against the Donatists , on this same subiect of the Church , he saith . Let vs heare some few things out of the Psalms , so long ago sung and foretold , and let vs now with ioy see them fulfil'd . Again : Aug Vnit Eccl. Heare this out of the Divine booke , how it was foretold , and see now in the world how it is at complish'd . Therefore , as there is no other way to make a prophesy true , but by fulfilling it : so there is no other way to know it to be fulfilled , but by visible and sensible performance of it .

By what is said , may be easily seen , that the complaint of Elias , which is alway's in the Puritans mouth , makes nothing for their invisible Church , before Luther . For first Elias was only speaking of Israel , as a famous Protestant confesseth , Enoch . Cleopham . in Antidot . Schism . p. 17. in these words . Our vnskilfull Reformers say , that the Church was invisible in the time of Elias , but the holy Spirit testifyeth , that he spake this of Israel , and not of Iuda : for he knew that good Iosaphat was reigning in Iuda , and that the Church was not only visible there , but also floorishing in great piety . Wherefore it is an evil parity , to say : the Iewish Synagogue was invisible a short time , in one province , albeit it was visible at the same time in another . Therefore the Christian Church may be , or was invisible throughout the whole world ; for a thowsand years & above . 2. These , who were lurking in the time of Elias , bowed not their knees to Baal ; which if they had done , they had not belong'd to the invisible Church of God . But all the suppos'd invisible . Protestants , as Luther and his followers , bowed their knees to the Masse , ( which they esteem Idolatry ) as hath been shewed . Therefore they could not be the invisible Church of God . 3. Although these good Israelits were invisible to Elias , at such a distance , when he fled ; yet he knew many of them to be visible ; both to others , 3. Kings 18.13 . and among themselves . For Abdias told him a little before , that he had hid 100. Prophets of the Lord in two Caves , where he fed them . But all Protestants before Luther were invisible : both to others , and themselves . For not so much as one person knew himself to be a Protestant , before Luther taught that religion , as hath been proved . 4. Although the whole Iewish Synagogue had been invisible , which is most false ; yet it followes not , the whole Christian Church may be , or was so too : For this , as S. Paul testifyeth : is founded vpon better promises . 5. Heb. 8.6 . Salvation was not altogether tyed , before Christ , to the Iewish Synagogue , for there were some faithfull Gentils , as Melchisedeck , Iob , &c. But the Presbyterians , by making the whole Christian Church to be invisible for many ages ; take away all the ordinary means of salvation , which only can be had in the visible Church . Lastly . Albeit all the faithfull , both Iewes and Gentils , had been invisible , in the time of Elias ; yet this would make nothing for Protestants : vnlesse they had been also invisible , before Luther . But de facto , there were no lurking Protestants before him , as hath been clearly proved . Therefore , although the Church could be invisible , yet the Protestants had no invisible Church , before Luther . And besides the reasons brought above against this invisible Church , it may seem truly strange , that , for so many ages , not so much as one person of it , was heard of , or known ; never so much as one false brother could be found among them , to reveale them . And , which is most strange , when this invisible Church became visible , not so much as one person did appeare , who had been a lurking member of it . Such groundlesse conceipts require strong imaginations to fancy them , but much more credulous hearts to beleeve them . Wherefore Elias complaint , for many reasons , makes nothing for Protestants ; but is cleary against them .

So is also their other refuge to the Church of the predestinate , which they say was invisible , before Luther . For 1. there is no such Church , because Christs Church is a Congregation of all true beleevers ; as well reprobate , as predestinate ; Math. ch. 3. & ch. 13. There is in his floore both wheat and chaffe : and in his field both corne & tares . 2. The Predestinate are as visible , as the reprobate ; S. Peter was as visible , as Iudas . 3. Although it were granted , there had been some invisible Predestinate , before Luther ; yet none of them could be Protestants , because none believed the Protestant faith , till Luther taught it ; as hath been proved . 4. Either these supposed Protestants before Luther , professed their faith , or not ? If they professed it , then they were not invisible . Rom. 10.10 . If they profess'd it not , then they were not predestinate . For with our heart , saith S. Paul , we beleeve vnto iustice , and with our mouth Confession is made to salvation . 5. It is at least requisite , that the predestinate should not deny their faith , if they will not confesse it ; or else they cannot be predestinate . But all the supposed invisible Protestants , before Luther , denyed their faith , by professing Popery , as hath been shewed . 1. Cor. 11.19 . Therefore they could not be predestinate . Lastly , heresies and persecution make the predestinate more conspicuous . Heresies , saith S. Paul , must be , that these , who are approved , be made manifest among you . Who are more approved before God then the predestinate ? Who are made more manifest before men , then they , especially when heresy & persecution do arise ? For then , by their close adhereing to the true faith , and their profession of it [ whereas others , either through error or feare fall from it ) they are rendred more conspicuous , as the Scripture shewes ; and therefore they are not made hid & invisible , as the Puritans do alleadge . Hence it is , that the Church is so far from being invisible in the predestinate , more then in others ; that , vpon the contrary , when that might happen in others , either by error , infirmity , or feare of persecution , then the true Church shall be most manifest in the predestinate , Aug. epist. 48. ad Vincent . and is principally conserved in them . For then , as S. Augustin speaks In suis firmissimis eminet : she shines in her most stedfast members . Predestination indeed is invisible , and so is reprobation : but the predestinate are as visible , as the reprobate ; yea , Mel. in locis com . cap. de Eccles. they are the most eminent members of the visible Church , out of which they cannot be found , as Melanchton confesseth . Let vs not dreame , saith he , that the elect can be found any where , but in the visible Society of the Church . But the Protestants had no visible Church before Luther : therefore they had no predestinate ; and so many wayes this Babel is overturned . The Apostles , and all the ancient Christians , who were predestinate , were members of the visible Church , and professed their faith in the time of the Heathen persecutions , which were more cruel & vniversal , then any , that has hapned since . They had not Giges ring , to make themselves invisible ; not the black arte of dissembling in religion , as the invisible Protestants ( if there were any ) behoved to have : which are qualities very vnbeseeming the predestinate .

By all which , it remaines sufficiently proved , that the Protestant Church cannot be the true Church . For to resume briefly the argument . The true Church must have still continued since the ascension of Christ to this time . But the Protestant Church hath only continued since the revolt of Luther . Therefore the Protestant Church is not the true Church . There is nothing more certain then the Maior . The Minor hath been proved ; because , if there had been any Protestant Church , before Luther ; it had been either visible or invisible . But there was neither . Not the first : because there was no Church nor person , before Luther , that professed entirely any Protestant Confession , for any little time , much lesse for the whole time , between , the Apostles & Luther . Not the second : because , if there had been any invisible Protestant Church before Luther , it had become visible , when Luther appeared , and the feare of persecution was taken away . But no such invisible Church did then appeare . And moreover , it hath been shewed , that , although the Protestants had had an invisible Church before Luther ; yet it could not be the true Church , which ought to be alwayes visible ; and that an invisible Church is against Scriptures , Fathers , reason , Protestants own principles , disparageth the Christian religion ; gives great advantage to Iewes and infidels ; and leads men into Apostasy and Atheism . And so both the holes of Visibility and Invisibility , by which these foxes were accustomed to escape , are now lay'd , or stop't . The diverse essaies , which many Protestants make to find their Church , shew the difficulty of the question : so that they see , what they ought not to say , but cannot see what to say , that hath any probability of truth . They have travailed much to find out their Church , before Luther ; they have been above these 100. years in seeking it , and we have followed the most famous Guides among them . But both they & we have laboured in vaine , to find that , which cannot be found . Yet we make much profit of our labour , if we have discovered , that the Protestant Church before Luther , cannot be found , not because it was hid , but because it was not , as hath been proved : and therefore leave off any further search of it ; following S. Augustins advice , who writes thus to the Donatists , about the like purpose . Some thing , saith he , may be , Aug cap. 16. de vnitate Eccles. and yet not found out : but that , which hath no being , cannot be found . Let them therefore leave off to seek that , which they could not find , not because it was hid , but because it was not .

To this purpose spake the Catholique ; who , vpon my desire , delivered me thereafter these things , more fully in writing : which , after serious consideration of them , gave me such satisfaction , that I desired him to proceed to the proof of his own Church ; which he did in the manner following .

CHAP. XXX . That the Church in Communion with the sea of Rome , and she alone , is the true Church .

HAVING already proved , to your satisfaction , ( said my Catholique friend to me ) your Church not to be the true Church , and that , by the vndenyable principle of the perpetuity of the Church ; I will now endeavour , with the assistance of Gods grace , to prove no lesse clearly , by the same principle , laying aside other proofs , the Church in Communion with the sea of Rome , and her alone , to be the true Church . Which I briefly do , after this manner .

That is the only true Church , which has had a continued succession from Christ & his Apostles , to this time .

But the Church in Communion with the ea of Rome , and she alone has had a continued succession from Christ & his Apostles to this time .

Therefore the Church in Communion with the sea of Rome , and no other , is the true Church .

The Maior is clear . For to have a continued succession , & to be perpetuall , is the same thing . Now , as we have seen above , that the true Church must be perpetual , or must have continually endured from Christ & his Apostles to this time ; so it is no lesse evident , that that is only the true Church , which has been perpetual , or has still endured . This the holy Fathers do testify : this the light of reason doth evince . S. Hierom saith : Hieron . Dial. cont . Lucifer . I will bring a short and clear declaration of my mind , that we ought to remain in that Church , which , being founded by the Apostles , endures even vnto this day . And the reason is , because we ought to remain in the true Church : and that , according to S. Hierom , is the true Church , which hath still endured from the Apostles . Tertull. lib. 4. contr. Marcion . c. 5. To the like purpose Tertullian saith : That is true , which is first : that is first , which was from the beginning : that is from the beginning , which was from the Apostles . And therefore that is the true Church , which has continued from the Apostles .

This same truth is also cleared by the light of reason . For the true Church was first founded by Christ & his Apostles , before any heresies or false Churches , which carie the name of Christian , were , or could be raised by heretiques . Because truth is alway's before falshood , the body is before the shaddow , and the good seed is sow'n in the field , before the tares . Therefore , that is the true Church , which was first and from the beginning : and consequently that is the only true Church , which hath been perpetual ; for that only could be first & from the beginning . Moreover , this truth is confirmed . For it is certain , that de facto no heresies or false Churches have continued from the primitive times : because these , which arose of old , have long ago evanished ; and these , which remain to this day , have but for a short time endured . Therefore , if it be most certain , that the true Church must be perpetual : then it is also certain , that that only is the true Church , which has been perpetual ; since one only Christian Church hath been perpetual . Yea , albeit any heresy had continued even from the ancient & primitive times ( as never any of them , by Gods special providence , can see so many dayes ) yet it could not be perpetual ; because it could not be first , and from the beginning , which only the true Church can be ( as we have seen ) but it behoved to be raised thereafter by heretiques , and therefore could not be so ancient as the true Church : and consequently had not perpetually endured . By all which , the Maior of our argument is sufficiently cleared .

The Minor , to witt , that the Church now in Communion with the sea of Rome , and she alone has still endured , or has had a continued succession from Christ and his Apostles to this time , is proved by all the evidences , whereby such a proposition can be proved , & whereby the holy Fathers proved it in their times . For all histories , all Monuments & records , publique fame , the Consent of people & Nations , and , as S. Augustin speaks , the Confession of mankind bear witness , that this Church , and she alone , has had a continued succession . For this was the Church , which in the primitive times suffered and overcame all the cruel persecutions of the Iewes & Pagans ; this is the Church , which hath converted Kings & Nation from infidelity to Christianity : which hath had her gates continually open , day & night , in all generations , to receive the strength of the Gentils : and , in a word , which has made the world Christian . This is the Church , which alone in all●ges has opposed all the heresies , which did arise in their diverse ages , from the beginning of Christianity ; and albeit they all have shut out their hornes against this Church , and both by slight & might have endeavoured to destroy her ; yet she alone hath fought against them all , and gloriously triumphed over them all . This is the Church , which has held all the General Councels ; which hath condemned all errors and heresies ; which has had Pastors and people professing the faith in all ages , without interruption , and in which all the Saints , Martyrs and Doctors have lived . These things might be shown , by a particular Catalogue of this Churches chief Pastors , Councils , Nations converted , and publique Professors in every age ; if it were not too longsome : and besids it is so clear , that it is not here necessary , especially seing the Lutheran Centurists , who have raked together all they can , both for themselves , and against the Roman Church , yet can shew the succession and continuance of no other , but only of this Church . And the reason of this is clear : because this Church , and she alone , hath so clearly this succession , that no other Churches , which carie the name of Christian , can so much as pretend to have it , in the least degree of probability . For it is evidently certain , that all other Churches , which are separated from this Church , were once of her faith & Communion , and went vndeniably out of her , and therefore , they cannot be so ancient as she ; and consequently they have not alwayes had a continued succession from the Apostles ; and , if they pretended it , they would be most ridiculous , making an evident lie against sense . Therefore the Protestants wisely pretend no such thing . Yea their whole Reformation is grounded vpon a contrary pretext : that the whole Church had fallen into desolation , grosse Errors , Heresy and Idolatry , which is in-indeed to pretend , that the succession of the Church had failed , and that they were now sent , to set her vp again . By all which , it is seen that the Church in Communion with the sea of Rome , and she alone , has had a continued succession from Christ & his Apostles : and that so clearly , that no other Church can pretend to have it .

This same truth was testifyed by the holy Fathers , in their time . S. Hierom 〈◊〉 , said above , that he would bring a clear declaration of his mind , that that is the true Church , that hath still endured , to witt , the Church in Communion with the sea of Rome ; which he esteem's so much to be the true Church , that he affirmes those , who have no Communion with her , to belong not to Christ , but to Anti-Christ . For thus he writes to S. Damasus Bishop of Rome : With the successor of the Fisher , and with the disciple of the Crosse I speak . I , Hior . epist. ad Damas . following none chief but Christ , hold the fellowship of Communion with thy Holynesse , that is with Peters chaire . Vpon that rock I know the Church to be built . Whosoever shall eate the lambe without that house , is a prophane person &c. He that gathereth not with thee , scattereth : that is , saith he , who is not Christs , is Anti-Christs . This old doctrin is far different from the Presbyterians new opinions . S. Cyprian saith . : Cyp. tract de simplicitate Pr●tator . who leaves the Chaire of Peter , vpon whom the Church was built , does he think to be in the Church ? But let vs hear S. Augustin , the most glorious Doctor of the Church , shewing this same truth . For , after he had spoken much of the sincere wisdom , great holynesse and fruits of piety , of the Church , and of the great authority which God hath conferr'd on her : he subioyns these remarkable words to his friend Honoratus . Aug. de vtilite crede c. 17. Seing therefore we see so great help and assistance from God , shall we make any doubt or question at all , of retiriing into the bosome of that Church , which , to the Confession of mankind , from the sea Apostolique by the succession of Bishops , hath obtain'd the Soveraignity , & principal authority , Heretiques in vain barking round about it : being condemned partly by the gravity of Councels , partly also by the Maiesty & splendour of Miracles ? vnto which , not to grant the chief place , is either indeed an extream impiety , or a very rash and dangerous arrogancy . Thus he . Here we see , what Church in the time of the holy Fathers had this continued succession : and the same is no lesse evident to this day . In the Scriptures we read the prophesies and Christs promises of his Church ; and in this Church alone , we see no lesse clearly the performances . What the Scripture had foretold , Aug. de vnitate Eccl. c. 8. & in ps. 149. here with ioy , as S. Augustin speaks , we may see fulfilled . The Church before was only read in books , and now it is seen in Nations .

By all which authorities & evidences , both the Maior and the Minor of the argument proposed are sufficiently proved to be manifest truths , to witt : That that is only the true Church , which has had a continued succession from the Apostles to this time . And that the Church in Communion with the sea of Rome , and she alone , has had a continued succession . From which the Conclusion followes clearly . Therefore the Church in Communion with the sea of Rome is the only true Church of Christ . You see this reason is neither new , nor obscure : For it was vsed by the holy Fathers , as a most clear , short and convincing way , whereby the true Church may be known . If it was so easy & strong then , it is no lesse , but rather more evident & forcible now . If the succession of the Church for 3. or 4. hundred years , and of 30. or 40. Roman Bishops was esteem'd so strong by the Fathers , to prove the true Church : how much more forcible is the succession of the Church , for above 1600. yeares , & above 2. hundred Bishops of the sea Apostolique , to prove the same truth ? Nothing could be said by the Anciēt Fathers , in confirmatiō of this truth , which may not as iustly be said now : and nothing can be pretended now by the present Enemies of the Roman Church , against it , which might not have been as iustly pretended by her ancient enemies , the old heretiques . Neither is there any way to shun the force of this Demonstration , but either by affirming , that the true Church had perished ( which is detestable blasphemy ) or by saying she became invisible , which we have shown above to be a grosse falshood , and desperate folly .

This whole matter may be further illustrated and confirmed . There is nothing more clear in the Scripture , then that the Church of Christ must still endure , or have a continued succession of people , professing the same faith , which was taught by the Apostles . Now , it is no lesse clear , & it is granted by all Christians , that the Church in Communion with Rome had once this succession , and professed the true faith , at least for some years , after the Apostles . Therefore , either she holds still the same true faith , and so has a continued succession from the Apostles ; or else , if she hath fail'd , some other Church hath succeeded , and kept the true faith in all generations thereafter . But no other Church can be assigned , which hath still succeeded . Therefore , either the Church in Communion with the sea of Rome , which was once vndenyably the true Church , is still the true Church , and hath ever professed the same true faith , or else the true Church of Christ , which ought to be perpetual and visible , hath perished out of the earth , for many ages : which no Christian can affirm . Moreover , as the true Church is clearly & easily known , by her continued succession ; so all false Churches are evidently discoverd , by their new rising . S. Irenaeus . li. 3. c. 3. The most ancient Father , S. Irenaeus , having reckon'd out the succession of the Roman Bishops , by which he shewes the succession of the true Church , from the Apostles , saith : Haec est plenissima ostensio , &c. This is a most full demonstration , that the same lively faith , taugth by the Apostles , is still , even vnto this day , conserved in the Church , and truly delivered . And by this , saith he , Confundimus omnes , &c. We confound all Novelists , who cannot shew such a succession . S. Hierom saith , that any new Church , which hath not still endured from the Apostles , is not the Church of Christ , Hier. dial . cont . Lucifer . vt sup. Tertull. de praescrip. c. 34. Idem li. advers. Hermonem c. 1. but the Synagogue of Anti-Christ . For , by this same very thing , that they are afterwards established , they shew themselves to be those , whom the Apostle foretold were to arise . Tertullian affirmeth , that Heretiques are discovered by their age alone . Again : To cut short all disputes with Heretiques , we vse to prescribe them by their posteriority or after rising .

But it is worth the observation , and much illustrates this matter , to consider , what two contrary things the Scripture foretells of the true Church , and of heresies . Of the Church , it shewes , that it hath no later beginning then Christ , who founded it ; and can end no sooner , then the consummation of the world . Both these truths are contain'd in that one sentence of Christ , to speak of no more . Math. 16.19 . Vpon this rock will I build my Church , and the gates of hell shall not prevail against it . Of sects & heresies it shewes iust the contrary . 1. They are not so ancient as Christ , but arise afterwards , as S. Paul foretold the Ephesians , saying : I know , Acts 20.29.30 . that after my departure , there will ravening Wolves enter in among you &c. and of your selves shall arise men , speaking perverse things . 1. Iohn . 2.19 . S. Iohn saith : They went out from vs . 2. As they rise lately , so they quickly decay , S. Paul saith : 2. Tim. 3.9 . They shall prosper no further . The first two are verifyed clearly in the Catholique Church , which , being founded by Christ , hath continued to this day without interruption , and so shall continue vnto the end of the world . For this , being the work of God , cannot be dissolved , as Gamaliel wisely or rather divinly foretold . The other two are no lesse verifyed of all false Churches . For they began of late in several ages , after the Apostles : and , albeit they seem'd sometimes firmly established , yet , being the works & devices of men , they were ever at length dissolved . The first point , to witt late rising , is verifyd of the Protestant Churches , which were not known before Luther ; & their dissensions , changes , divisions and subdivisions , which every day encrease , and for which there is no remedie , shew , that they cannot endure for ever . Is it not then truly admirable , that the heresies , which have risen against the Church , being so many in number ( for two hundred Heresiarchs , are reckoned to have been before Luther & some of them vpheld by great earthly power , & maintain'd by diverse svbtile and crafty wits , covered with the mask of truth , and promoved with furious zeal ) yet never one of them hath endured ? And vpon the other part , the Catholique Church , being all alone , so ancient , so much hated , so much calumniated and persecuted by them all , hath stood out against them all , and endures vnto this day ? Is it not very considerable , that all heretiques , having intended by slight and might the destruction of the Catholique Church , which some of them have most cruelly persecuted , and the building of their own new respective Churches ; yet they could never get either of these two designs accomplished . For the Catholique Church , being founded by Christ vpon a rock , cannot be shaken . Whereas these new Churches , albeit sometimes they seem to be brought neer vnto some setling & perfection ; yet before they can get on the Capestone ( for which the Presbyterians did often in vain cry ) fall ever into ruin and confusion . Who will consider these things , & may not see the finger of God in protection of his Church , & the clear performāce of all his promises vnto her ? And vpon the other part , who may not see an evident curse fall vpon all heresies , which like Babels , can never be perfited , & being built vpon the sand , cannot long stand , or being like adulterous plants , cannot take deep rootes ?

But , that you may discern the better , how the true Church is so easily known , by her continued succession ; & all false Churches are so clearly discovered by their new rising ; I pray yow conceive in your mind these following representations , which are grounded in the Scriptures & holy Fathers . 1. Represent vnto your self the true Church as a great River , passing from one end of the earth to the other , running continually from the time of Christ & his Apostles , through all generations . And such is the Church in Communion with the sea of Rome , having succession of Pastors & people in all ages , like a river ever running , in which all the Saints , as living waters , have flowed vnto paradise . But heretical Churches are like little brooks , or rainfloods , not alway's running , but rising at several times , after stormes & tempests , not compassing the earth , but overflowing some petty corners of it , making for a short space a great noise , thereafter , running more calmly , and in end clean dried vp . S. Augustin makes this comparison , for on these words of the psalme . Aug. in psal. 57. They shall come to nothing as water running down , he saith : Let not , my brethren , some floods which are called Torrents affright you : the water runs down for a time , it makes a great noise , it shall soon cease , they cannot endure long Many heresies are now dead they have run in their streams , as much as they could , they have run out , their waters are dried vp , scarcely the memorie of them is to be found &c. Thus he . You know that the Covenant did not always run , and after it began how furiously it ran , what great noise it made , how it carried down almost all with it . Now you see it runs more calmly : it is almost run out and the great noise of it , is past .

Again , the true Church is like the Sun , ever shining in all generations , according to that of the Psalmist , He hath put his tabernacle in the Sun : Psal 18.6 . which S. Augustin expounds thus : He hath placed his Church in manifestation . And such has been the Church in Communion with the sea of Rome , always visible and ever shining , since the time of Christ . But all heresies are like Comets , which arise at certain times , & being made vp of terrestrial vapours , make a great blaze so long as their grosse matter lasts ; but so soō as that failes , they quickly evanish . So indeed are heresies made vp for the most part of tēporary interests , which make them , for a short time , give a great glister ; but so soon as the grosse matter of these interests failes , as it cannot laste long , then they begin to shine dimnly : then they languish , & in end evanish . How great a light was the Covenant esteem'd ? What a great lustre did it make in great Britain , so long as the interests concurred ? But these soon failing , new lights have risen , which have discocovered the former to be meerly humane , have made it to languish , and in a word have shown it to be a Comet .

Moreover , the Church of Christ is frequently compared by the holy Fathers , to a ship strongly built , and wisely governed by Christ ; which ever since his time hath sailed through the seas of this world ; and notwithstanding the many tempests , which the Divel and wicked men have raisd against her ; yet she riding out them all , hath carried in her all these , who have been saved , vnto the port of Salvation . She has been many wayes tossed , but could never be overwhelmed . For , Ambros lib. de Salomone c. 4. as S. Ambrose saith excellently : She cannot suffer ship shipwrak , because Christ is exalted on the mast , that is on the Crosse , the Father sits pilot in the sterne , and the holy Ghost preserves the fore-Castle . Such is the Church in Communion with the sea of Rome , as we have seen . But heretical Churches are like little boats , neither made , nor governed by Christ , but by new Sect-Masters , who foolishly abandoned the ship of the Church . Who promise a safe and more easy passage to heaven , whereby many are rashly drawn , to entrust their soules to them . But within a short space , the stormes arising , these new vnskifull Pilots , being of contrary iudgments , fall into horrible dissensions , and their passingers into bloody factions , to the destruction of one another . So that in end , these boats , which came but lately vpon the sea of this world , which intended fondly to sink the Church , are das't against rocks & split in pieces : and all these miserable soules , which remain'd in them , are overwhelm'd with waters . Hieron . epist. ad Damaum . For whosoever , saith S. Hierom , is not in the ark of Noah shall perish by the raging deluge . And thus all false Churches , after a little time , have perished .

Lastly the Church is compared by Christ vnto a house built by himself , as by a wise Master-builder , vpon ● rock , which must stand for ever . And such is the Church in Communion with the sea of Rome , which hath stood vnto this day . But heresies are new houses , built , by foolish sect● masters ; not founded vpon a rock , but vpon the sand ; which are soon shaken & overthrown .

Wherefore to conclude , I hope now through Gods goodnesse , that you , having seen such evidence for the truth of the Roman Catholique Church , will make your self a domestique of this heavenly house , which can never be shaken : that you will enter into this ship , which can suffer no shipwrack : that you will walk in this light , that can never be eclipsed ; and that you will runn this channel , wherein all the Saints have pas't vnto paradise . To this purpose spake the Catholique .

After I had considered diligently all these things , which were given me thereafter in writing , and had seen , that this reason was so well grounded in the Scriptures , and was vsed by the holy Fathers , as a most clear and convincing way to prove the true Church ; I was much satisfyed therewith . But yet I desired the Catholique , if he would fully satisfie me , to shew , that the Roman Catholique Church had never changed her doctrin , and had still kept that same which she had received from the Apostles . For I doubt not , said I , but you know , that the Ministers accuse her to have fallen from the Apostolique doctrin , in many points , and to have brought in many corruptions . Wherevnto he answered , that , by proving the Church in Communion with the sea of Rome , and her alone to have had a continued succession , he had proved clearly , her to be the true Church : and so consequently to haue stil retained the same doctrin , which was taught by Christ and the Apostles : for change of doctrin changeth the Church , and so the doctrin being changed , the Church had not continued . But , said he , for your more full satisfaction , to take away all doubts , and to dispell the mists of these calumnies , I will prove the same truth by another special way .

CHAP. XXXI . That the Church in communion with the sea of Rome , holds now , and has still held the same doctrin , which was taught first by Christ & his Apostles .

ALBEIT this truth hath been sufficiently proved , by the continued succession of the Church ; yet now , it shall be demonstrated by the special manner , whereby this Church has received and still conveighed all her doctrin : and , for more clearnesse , I frame my reason thus .

That Church , which in all ages believed nothing , as the doctrin of Christ & his Apostles , but what she received from her immediat Ancestors , as their doctrin ; holds , and hath still held the true doctrin of Christ & his Apostles .

But the Church in Communion with the sea of Rome , & she alone , hath in all ages received all her doctrin after that manner .

Therefore she alone holds , and hath still held the true doctrin , which was first taught by Christ & his Apostles : and consequently she has never changed the doctrin , which she first received .

The Maior is proved after this manner . That Church , which in all ages believes the same doctrin , which Christ and his Apostles taught in the first age , hath ever held the true doctrin of Christ & his Apostles . But that Church which believes nothing , as Christs doctrin , but what she received as such , from her immediat Ancestors , believes , in all ages , the same doctrin , which Christ & his Apostles taught in the first age . Therefore that Church , which receives so her doctrin , has ever held the same doctrin , which was taught at first by Christ & his Apostles . The reason of this vniformity of doctrin in all ages , is , because that principle of receiving no doctrin , as the doctrin of Christ & his Apostles , but what was delivered immediatly by the Christians of the preceeding age , makes the doctrin of every following age , the same , with the doctrin of the preceeding age ; and so makes the doctrin of all after ages , the same with the doctrin of the first age . For , suppose that the Church , now in this age relies vpon that principle , to believe nothing as Christs doctrin , but what her predecessors of the 15. age taught her , to be his doctrin : it is evident , that the doctrin of these two ages will be the same . And the Church of the 15. age , relying vpon the same principle , must hold the same doctrin , which the Church of the 14. age held ; and so vpward , the doctrin of the third age will be the same , with that of the second , and the doctrin of the second , will be the same , with that of the first ; and so , if this principle has been carefully observed in all ages , the doctrin of all ages will be the same , with the doctrin of the first age , which is the doctrin of Christ and of his Apostles . The Maior then is evident .

The Minor is proved thus . The Church now in Communion with the Roman sea , holds in this age , that principle . For she professeth to believe nothing contrary to the doctrin of her immediat Ancestors , and presumes to add nothing as Christs doctrin , vnto the doctrin of her Ancestors . Therefore she professeth to believe nothing , as Christs doctrin , but what she received as such , from her immediat Ancestors . If the Church of the present age professeth so , as it is evident she doth ; then the Church of the fifteenth age behoved to make the like profession , or else the Church of this age could not make it . For so many persons , as are now in Communion with the Roman Church , cannot concurre , to make so notorious & sensible a lye , as to say they professe nothing , but what was profes't and taught by their immediat Ancestors ; if these , of the 15. age , had not made truly such a profession of the same doctrines . And , for the same reason , these of the 15. age could not make that profession , and teach it vnto this age , vnlesse the 14. age had done the same , and so you may ascend vpward even vnto the first age . Therefore the Church professing , to observe this principle , now in this age , hath profes't it alwayes . If she has profes't it alwayes , she has also observ'd it alwayes , for the same reason : because so many Nations , as are in Commmunion of the Roman Church , cannnot make so notorious a lye , as to say they believe nothing , but what they received from their immediat Ancestors , if they believed any thing else , as Christs doctrin , which they had not received . Therefore , seing they affirm , in all ages , even vnto the first , that they received all their doctrin , from their Ancestors , it must be true that they did receive it all , and it must be also true , that , with the other doctrine , they received and observed this principle : To believe nothing , but what has been delivered by their immediat Ancestors : For this is , as it were , the rule & ground of all particular doctrines So that , by proving , that the present Church in Communion with the sea of Rome , professeth to observe this principle ; it 's proved she profes't it alwayes , and by proving , that she profest it alwayes it is shown , she has observ'd it alwayes : and this principle been alwayes profes't and observed , it has been ever delivered , with the rest of the doctrin , as the main ground , whereon the Church hath relyed ; by which men may come vnto the sure knowledge & possession of the true doctrin , which was taught by Christ & his Apostles . So that , if the whole Church hath not made a notorious , sensible lye , in one age , to damn themselves and their whole posterity , she hath ever received all her doctrin from her immediat Ancestors , and so it will be true , that the doctrin of all ages is the same with the doctrin of the first age , which is the true doctrin of Christ & his Apostles . Now it rests to be shown , that this Church alone observes the former principle : which is easily done . For , if there had been any other society of Christians , which had constantly kept that principle , it had also kep't the same doctrin , which the Roman Church keeps , as is evident , by what hath been said . Secondly , No other Churches , and especially the Protestant , can so much as pretend to keep this principle . For they are so far from professing , to receive all their doctrines , from their immediat Ancestors ; that , at their first rising , they accuse their Ancestors , and the Church , in their time , of Errors ; whereof they professe themselves to be Reformers , and that not by doctrin , which they had received immediatly from others ; but what they had received , or pick't out from the Scriptures , by their private collections ; which has been the ordinary custom of all heretiques . And this is evident in Protestants , who do acknowledge , that they have their doctrin , not by the testimony of the age immediatly preceeding Luther ; but from him , who opposed the whole Church , in his time , and for many ages before him ; which he pretended to reform , by the Scriptures .

The whole strength of this proof is grounded vpon this manifest truth , that a full report , from whole worlds of fathers , to whole worlds of Sons , of such things , as they heard and saw , is altogether infallible ; since sensible evidence , in a world of eye witnesses , vnanimously concurring , is altogether infallible . And such is the test mony of the whole Church in every age , for her doctrin : that it is the very same which was delivered by Christ and his , Apostles ; and therefore it was truly delivered by them . For neither can the Church be mistaken , in this testimonie : since whole Nations cannot be deceived , in what is told them , not once , or twice , but what is dayly beaten into their ears , what they are bred with , and what they see dayly with their eyes , or else we may say the whole world erres , in iudging white from black . Neither can all the Christians in the world , dispersed through so many Nations , malitiously conspire to make so notorious a lie , as to say they heard this taught , and saw it practised , if they had not seen and heard it : For that were to testify a lie , in a matter , subiect to sense , against their greatest interest , to witt the Salvation of themselvs & of their posterity . If it be impossible that all the persons of a great Citie , and much more of a whole Nation should think & affirm , that they saw and heard such things , which truly they neither saw nor heard . How much more is it impossible , that all Christians , Cities & Nations should think and affirm , they were instructed in such doctrines , & saw such practices : if it were not really true , that they had received these doctrines , & seen these practices ?

Hence it remaines evident , that this continued testimony of so many Christian , in every generation , is a most sure & infallible way , to attayn vnto the certain knowledge of what doctrin Christ & his Apostles taught : and that the Catholique Church , by her constant treading this way , has still held the same true doctrin , which she first received , and consequently has never changed her doctrin nor brought in corruption , as the Ministers do caluminate . And therefore their pretended Reformation , having no other ground but this calumnie , is a groundlesse imagination , and a destruction of Christs true doctrin .

But , that the truth of this whole matter may yet more fully appear , I will shew you briefly , that this constant testimony is the only sure & infallible way , to attayn vnto the certain knowledge & possession of our Saviours true doctrin : that it is also most easy & vniuersal , for all sorts of persons : that the holy Fathers & primitive Church did follow it : and that all Errors & heresies have been clearly confuted by it .

We have already show'n , that this testimony is a sure & infallible means : now , that it is only sure & infallible , Aug. cont . ep. fond . c. 5. is shewed . For , if there were any other , it would be the Scripture , as Protestants pretend . But that cannot be . 1. Because we cannot beleeve the Scripture , without the testimony of the Church , as S. Augustin clearly avoucheth . 2. Albeit we could know it without that testimony , yet , by the Scripture , we cannot know the whole doctrin of Christ , especially since the Scripture it self saith : 2. Thessal. 2.15 . Hold fast the Tradition . Thirdly & principally , Albeit the Scripture contain'd the whole doctrin of Christ ; yet , how shall I know assuredly , by the letter of the Scripture , the true sense of it , without which I have not the true doctrin of Christ . Yea , I may corrupt the Scripture , or follow those , who corrupt it ; as S. Peter shewes many do , vnto their own perdition . Here many , if not all Protestants are perplexed , to show , how by the Scripture , the true sense of it may be had . Some say that the Scripture is clear in all things necessary to Salvation , so that every man may easily vnderstand them . Others think that the Scripture is not so clear , but an Interpreter is necessary . But they are divyded in assigning this Interpreter . Some say the Scripture , in one place , expounds it self , in another : Others assign the private Spirit ; and last of all , some assign for an Interpreter , every mans natural reason . But all these are false & frivolous pretences . For first , they could never shew , what these necessary points are . Besides , this is an open confession , that , by the Scripture , we cannot know assuredly our Saviours doctrin in these points , which they call , not necessary . Then , is not the true belief of the Sacrament necessary for the Church ? and yet we see , what contrary glosses the Lutherans & Calvinists make , on our Saviours clear words . Lastly , if there needed no Interpreter , for things necessary ; every one although vnlearned , who could but read , might pick out what are necessary , which troubles the most learned heads among them to find out ; and these , who could not read , behoved to pin their implicit faith at at other mens sleeves . Now , what confusion would this make ? what vncertainty would there be , in this case , of our Saviours doctrin ? And how contrary are these things to truth and experience , to Protestants principles & practices ? So it is evident , that by the Scripture alone , we cannot come to the sure and infallible knowledge of our Saviours doctrin . Neither can we attayn to it , by the Scripture , assisted by any Interpreter , which Protestants assign . For it is false , that the Scripture expounds it self , it being obscure in many places , which are not interpreted by others more plaine , as may appear , besides other reasons , by the Protestants dissenssions in many points . The conference of places , study , and the like , which some require to be ioyn'd with the Scripture , are but humane helps , subiect to error , and not infallible . Then for the private Spirit , it can give vs as little assurance of the sense , as it can of the letter of the Scripture . We see what contrariety is among those , who all equally lay claim to it . Neither is the last Interpreter , to witt every mans reason [ assigned by M. Chilingworth , the last peaceable Refiner of the English Church ) any white better , but rather worse . For , besids that this opinion makes humane reason , & not the divine authority , the main ground of our faith , which is a dangerous errour ; it is so far from bringing men vnto the sure knowledge of what our Saviour taught , that it professeth no more but a moral certainty , for the truth of the whole Christian religion ; and leaves all particular doctrines , to be pickt out of the Scriptures , according to the diversity of mens particular reasons . And so , diuerse men , according to the diversity of their reasons , collect from the Scriptures , opposite doctrines . For what some think reasonable & accept , others esteem vnreasonable , and reiect as is evident in the Socinians , who deny the divinity of Christ principally vpon this ground , because it chokes their reason : as the Calvinists also chiefly for the same reason , deny the reall presence . So that this Interpreter brings as great vncertainty , to know our Saviours doctrin , as any other . And therefore , it remaines evident , that the Scripture even assisted by any Interpreter which Protestants can assigne , & much more the Scripture alone , is not a sure & infallible means for this end ; and consequently the testimony of the Church is the only sure & infallible means .

But here I did enquire of the Catholique . If the Scriptures were as cleer every where , as S. Augustin affirmes , they are concerning the Church , where he saith : they need no Interpreter , might they not then give vs vndoubted assurance of our Saviours doctrin ? To which he answered : That although the Scripture were never so clear , and as evident in every sentence , as words can be written ; Yet , because these words may be diversly vnderstood , & taken indifferent senses , they cannot be so sure & infallible away to certifie vs , what was our Saviours doctrin , as the living words & testimony of the whole Church , which received the true doctrin and the sense , together with the letter of the Scriptures , which she hath constantly transmitted vnto posterity . This is evident in a very principal point of the Christian religion to witt , the holy Sacrament . What words can be more clear then these of our Saviour : This is my body which shall be given for you , &c And yet , vpon these clear words , there are reckoned about two hundred diverse interpretations , since Protestants arose ? How then should a man , among such variety of senses come vnto the true sense & be sure , that he has attayn'd vnto it , in which only Christs true doctrin consists ? Therefore it is evident , in this case , that the written word cannot do it , and this only the Church can perform , which has conserved , both the letter and sense of the Scriptures , from corruptions . If then the Scriptures , although they were written in most cleer words , cannot certifie vs fully of the true sense of our Saviours doctrin : how much lesse can they , as they are now , being in many places hard and obscure ? These Protestants , who reiect all but Scripture , would make Christ to have been the most imprudent Lawgiver , that ever was in ths world , to have left vs only a written law , or a book in many things very obscure , and expose it to every man , to scance vpon , without assigning an Interpreter , who could give vs full assurance of the true sense of it . That way would never bring men to the sure knowledge of Christs doctrine , and the true sense of his law : but would make all things vncertain , and bring in a confusion more worthy of Babel , then of the house of God . But his divine wisdom hath otherwise provyded .

We haue seen then , said the Catholique , that the testimony of all Christians in every generation , is the only sure & infallible way : Now we shall see that it is the most easy & vniversal way , to attayn vnto the certain knowledge of what Christ & his Apostles taught . For what is more easy , then to hear a continued testimony of Pastors & people , who constantly depose , that this is the doctrin , which they have receiued from their Forefathers ? what can be more easy , then to open our eys and see the practise of all Christians ? No man of sense will deny , if the true doctrin can be surely known hereby , but it is a much mor easy way , then by the Scriptures , which are so hard and obscure ; or by any written word , although never so cleer . And it is also evident , that it is more vniversal : for the Scriptures are only for those , who can read , and vnderstand them : but this serues for all sortes of persons : learned , or vnlearned , these , who can read , or cannot , and even for the meanest capacities . This was certainly the meaning of God , when he promised vnder the Gospel a direct way , so that fooles cannot erre by it . Therefore , this being so sure , Esay 35.8 . so easy , so vniversal a way , the wisdom & goodnesse of God , who disposeth all things wisely and sweetely , has made vse of it . This may be yet further illustrated and confirmed , by the manner how the Christian religion was planted . First the Apostles stayd long in one place , that they might diligently inculcate the Christian doctrin , as S. Paul said to the Ephesians : Acts 20 27.31 . I haue not spared to declare vnto you all the Counsell of God &c. For three years , night & day , I ceased not with teares to warn every one , &c. Secondly , the Apostles earnestly exhorted their disciples , to keep carefully , what they had received : 2. Timoth. 2.2 . Galat. 1.9 . to entrust it vnto faithfull witnesses , and not to admit any doctrin contrary to that , which they had received , not although an Angel from heauen should preach otherwise . Thirdly , The mysteries of the Christian religion were not only sensibly taught to the eare ; but they were rendred visible to the sight by the ●ractise & devotion of the Christian people . Fourthly , The Christian religion was planted at once , in many diverse nations .

Therefore , it was easy for the primitive Christians to know , what was the Apostles doctrin , which they had heard so often beaten into their eares , which they saw practised with their eys , and which was profest through out the whole word : and great reason had they not to receive any doctrin contrary to it . It was also easy for them to discern & hold out all new & false doctrins . For , although some would pretend never so much the Scriptures against the publique doctrin of the Church ; yet the ancient Christians knowing certainly , that the Scriptures are not contrary to the doctrin , which the Apostles had clearly delivered by lively voice , and publickly establish'd in the Church : they vnderstood the Scriptures , according to the clear rule of faith left by the Apostles . They did not , vpon pretext of contrariety between the doctrin of the Church & the Scriptures , abandon the Apostles clear , lively doctrin , vniversally establisht ; and follow a new glosse of their writings contrary to it ; which had been indeed grosse follie , and directly against the Apostles command in the Scriptures , as has been shown . And , as this was an easy way , in the first ages , to know the truth and to discern error ; so it has been , in the succeeding ages . For the rule of faith ought to be immoveable , as the faith it self is .

God himself promiseth the continuance of this easy way , when he said by Esay : Esay 59.21 . My Spirit , which is in thee , and my words , which I have put in thy mouth , shall not depart out of thy mouth , and out of the mouth of thy seed , for ever . And again . Vpon thy walls , ô Ierusalem , Esay 62.6 . I haue appointed watchmen , all the day & all the night , &c. The Scripture directs vs to this way . Deuter. 32.7 . Remember the dayes of old , saith Moyses , Consider euery Generation , ask thy Father , and he will show thee , thy Elders & they will tell thee . God himself saith in Ieremy ; Ieremie 6.16 . stand you in the ways , and see , and ask for the old Paths , where is the good way , and walk therein : and you shall find Rest to your soules . Because many leave this old & good way , we see they change many wayes , and can find no rest , and never will , vntill they return again to the old & good way , which they foolishly abandoned . Christ directs vs to this way , Math. 18.17 . when he saith ; Tell the Church , and who heares you , heares me , &c.

The holy Fathers followed this way . S. Augustin shewes , that this is the way , to put an end to all doubts , to attayn vnto the truth , & to be at rest : which he knew by his own experience . Aug. de vtilitate cred . cap. 8. If thou seeme to thy self , saith he , to have been already sufficiently tossed , and would make an end of these labours & paines . Follow the way of the Catholique Disciplin , which has proceeded from Christ , by his Apostles , even vnto vs ; and from hence shall descend , and be conveighed vnto posterity . Tertullian affirmes , there is no other way to know the Apostles doctrin . Tertull. de praescrip. c. 21. What the Apostles taught , saith he , I will prescribe , ought no otherwise to be proued , then by these Churches , which the Apostles founded . And that we must begin with the testimony of the Church , in the time wherein we live , to ascend by every generation , vnto the ancient Church ; and so to the very mouth of Christ & his Apostles , the same Tertullian shewes , who makes this ladder of belief , Tert. de praes. c. 21. What I believe , I receiued from the present Church , the present Church from the Primitive , the Primitive from the Apostles , the Apostles from Christ , &c. According to this tradition , the holy Fathers did vnderstand the Scriptures . Vincent . Lyr. cont. heres. c. 1. S. Vincentius Lyrinensis shewes the necessity of this rule , to avoid the turnings and windings of diverse errors , where he cites and commends the following words of S. Ambrose . Let vs therefore keep the precepts of our Elders , and not with temerity of rude presumption violate those seals , descending to vs by inheritance . To the same purpose Origen writeth . In our vnderstanding , saith he , of the Scriptures , Orig. tract. 27. 〈◊〉 we must not depart from the first Ecclesiasticall Tradition , nor believe otherwise , but as the Church of God has , by succession , delivered vnto vs .

By this way also all heresies have been clearly discovered & condemned . Theodoret. l. 1. hist. c. 8. Theodoret expresly witnesseth , that the heresy of Arius was condemned by the doctrin not written , which had been always profest in the Church . For there was no end by Scripture , the Arians pretending that , as well as the Catholiques . Tertullian saith , There is no good got by disputing , out of the texts of Scripture . But , either to make a man sick , or mad . And the reason is , because , albeit you would bring never so clear Scriptures , the heretiques will expound all according to their pleasures , and they never faile also to bring Scriptures for themselvs : so that the victory is vncertain , or not so evident : but by the constant belief of the Church , all heretiques are clearly confounded . S. Athanasius by this means confounds the Arians . Behold , saith he , we have proved the succession of our doctrin , delivered from hand to hand , from father to son : But as for yov , ô new Iewes and Sons of Caiphas ; Athanas . lib. 1. de decret. Niceni Cō . what progenitors can you name for your selvs ? By this means also , the Error of rebaptizing those , who had been baptized by heretiques , was refuted ; and the custom of the Church , to the contrary , prevailed over all S. Cyprians reasons , and many authorities collected from the Scriptures . Aug. lib. 2 de bapt. c. 9. As yet , saith S. Augustin , there had been no General Councell assembled , in that behalf : but the world was held in , by the strength of Custom , which was opposed to those , who would bring in that novelty . S. Stephen Pope and Martyr wrote to S. Cyprian in these words : Nihil innovetur , nisi quod traditum est , Let nothing be changed , nothing received , but what has been delivered .

Herevpon , I proposed this difficulty , that some things were believed , after the definition of a General Councel , which were not believed before . Therefore , it would seem , that the Church has not always relied on that principle , to believe nothing , but what was delivered by the constant testimony of their immediat Ancestors . To which the Catholique answered , that the clearing of this difficulty would manifest the strength & evidence of the former proof . First , said he , it is evident , that the principal , if not all the points maintain'd by Catholiques , and now questioned by Protestants , did ever appear externally in the profession & practise of the whole Church , and were not defined by anterior Councils . Therefore , according to S. Augustins rule , they are Apostolical . Aug. lib. 4. de baptis . c. 24. For that , saith he , which the vniversal Church doth hold , and was not instituted by Councels , but has been still retayn'd in the Church , is most iustly believed to have descended from no other authority , than from the Apostles . Therefore , this obiection makes nothing for the benefit of Protestants , who condemn many things , which were publickly & vniversally profest and practised in the Church , before they were by any Councils authorized . Secondly , These points of faith , which were determined by General Councels , were not defin'd as new doctrines . For either they were generally & constantly believed by the whole Church , till some heretiques began violently to oppose them : or there were some points not so generally believed & practised , throughout the whole Church : but some Catholiques did , with submission to the iudgment of the Church , doubt of them . Now , it is evident , that the Church , in the points of the first kind , believed the same thing , after the definition of a General Council , which she believed before ; as we haue seen out of S. Athanasius , concerning the Divinity of Christ , which was believed ; as well before the great Councell of Nice , as after it . Neither were these other points , of which some Catholiques doubted , defin'd as new doctrines : but the whole Church assembled , in a General Council , after due examination , having found these points to have descended , by sufficient & approued testimony , or tradition ; and being assisted by Christ , the head of his body , which is the Church , & the holy Ghost , the Guide of it ( according to our Sauiours promise , & special necessary providence over his Church ) proposeth them to be vniversally believed , without any more doubt . And whosoever , after this definition of the vniversal Church , & of her supreme authority , call these things any more in question , become heretiques , & are cast out of the Church . But all good Christians , who had any doubt before , for want of the Churches proposeall , having now got that , do acquiesce , and are put out of all doubt : for to oppose the whole Church , Aug. epist. 118. ad ●anuar . as S. Augustin observes , would be most insolent madnesse . This whole matter is clear , in the question of rebaptization . For it was decided by a General Council , according to the custom or Tradition , which was opposed before the Council to S. Cyprian . Therefore , the same thing was a matter of faith , & was believed before the Council ; although some did not know it to be such , till the Church did interpose her supreme authority , & declare it to be so . S. Augustin shewes how much himself relies on this iudgment , and that S. Cyprian would have yielded to it , if in his time it had been interposed . Aug lib. ● . de bapt. c. 4. Neither durst we , saith he , affirm any such thing , if we were not well grounded vpon the most vniforme authority of the vniversal Church ; vnto which vndoubtedly S. Cyprian also would have yielded ; if in his time the truth of the question had been cleared , & declared , & by a General Council established . Vpon the other part , these , who after the determination of the Council , maintaynd the same error of rebaptization , were esteemed Heretiques : Vincent . cont . he es . c. 9. which made S. Vincentius cry out thus . O admirable change , the Authors of one self opinion are called Catholiques , and the followers of it , Heretiques ! And the reason of the difference is ; because , as S. Augustin observes , An erring disputer may be suffered , in other questions not diligently tried , not as yet strengthned by the full authority of the Church : Aug. serm. 14 de verbis Apostol. in these matters , an error may be suffered . But , after the iudgment of the Vniversal Church , which is the highest authority on earth , has past , and condemned any error : then it is no more to be suffered : then these , who will not hear the Church , are , by our Sauiours command , to be esteem'd as Heathens & Publicans . By which , the difficulty proposed is clearly answered , & the proof stands good : That the Church has alwayes believed that , which from father to son has been delivered ; and amongst all doctrines which have been delivered , there is none descended more clearly , then the irrefragable testimony of the Catholique Church : either as she is dilated throughout the whole world , or as she is assembled in a General Council : whereof , the continual practice of the Church from the beginning , is a superabvndant evidence .

From this truth , we will briefly deduce some Corollaries . 1. Since we neither ought , nor can arrive vnto the certain knowledge of our Saviours and his Apostles doctrin ; but by the testimony of the Catholique Church : this Testimony is not only necessary , for the knowledge of the doctrines not written ; but also of these , which are written : because the true sense of these cannot be infallibly known , but by this lively rule of faith . 2. The doctrines not written , which have been still believed and profest in the Church , are truly Apostolical & divine ; as well as these doctrines , which are contain'd in Scripture : because we have the same infallible assurance for them , that we have for these . 3. Since the Testimony and authority of the Vniversal Church is the only means , by which we can be fully assured , what was the doctrin of Christ , and therefore is the formal motive of our belief : it followes , that , what ever the Church testifieth to be revealed by God , has been truly revealed , and ought to be beleeued ; whither the matters themselvs be great , or small . And hereby , the Protestants distinction of points fundamental & not fundamental is quite overturned , and shewed to be impertinent . Because neither of these points are beleeved for themselv's , but for the divine authority , revealing them ; and this cannot be known , but by the testimony of the Church , & by her authority proposing them . Therefor , the formal motive being the same for all points , they are all alike to be beleeved , when they are by the same authority of the Church sufficiently proposed : and in that case , to deny any thing , albeit never so small for the matter , is a fundamental error , and clearly opposite to the formal motive of our faith ; for which all the points of faith are beleeved : and whosoever disbeleeves any thing at all so proposed , denies faith to God , & reiects his authority . 4. He , who contemnes , or neglects the testimony of the Catholique Church , in the time , wherein he lives , ( which is a testimony beyond all exception , & most worthie of credit ) can never come to the full & certain knowledge of our Saviours doctrin . For that is , as it were , the first step of the ladder , vpon which , if one set not first his foote , he cannot arrive vnto the top , that is vnto the first age , wherein Christ & his Apostles lived . 5. From this principle flow all the notes of the Church . As first her Vnity in all points of faith . For , if she has alway's beleeved nothing , but what was received from hand to hand , from father , to son , by the testimony of the Christian world : and all persons within her submit to the same supreme authority of one chief Pastor , & of General Councels ; the Church cannot but have Vnity in all points of faith . Secondly , the holynesse of the Church flowes also from the foresaid principle . For , if the doctrin of the Church was holy at the beginning ( as all Christians must confesse , and the doctrin by this continual testimony , remaines ever the same , as hath been proved ) Then the Church is still holy , in all her doctrines , which all tend to holynesse . Thirdly , the Church is also Catholique . For , it is by the testimony of Christians in all Nations , that the doctrin of Christ is infallibly conueighed vnto vs . Lastly , the Church is Apostolique . For it is by her continued testimony , that the doctrin of Christ is known in all generations ; and therefore she must have a continued succession from the Apostles .

Wherefore , to conclude ; I hope ; that I have proved now sufficiently the Church in Communion with the Sea of Rome , by receiving all her doctrines in all ages , from her forefathers , has ever kept the same doctrin , which she first received from Christ & his Apostles , & never changed it : and therefore , as she was ; so she still is the spouse of Christ , being a fruitefull Mother , & yet a chast Virgin , never parting from Christ : for she could never be drawn from the doctrin , which she once received from him , neither by the bloody persecutions of the Pagans , nor by the deceitfull pretexts and allurements of heretiques : yea , she never did dissemble the least Error in her deerest children , Iude v. 3. but , as S. Iude exhorts , has ever contended earnestly for the faith once delivered to the Saints . She has indeed been ever falsly accused , as an Adulteresse , by all heresies , which are themselvs , as we have seen before , harlots and strumpets : But she remaines pure & chast . Adulterari non potest , Cypr. in tract . de simplicitate Prelator . Osee 2.19 . saith S. Cyprian Sponsa Christi , &c. The Spouse of Christ cannot become an adulteresse , she is chast & incorrupt . What she once knew of Christ , she still holds , and never at all parts from him ; as he never parts from his Church , to which he said : I will espouse thee to my self for ever . S. Paul speaking of the great love of Christ to his Church , saith : that he delivered himself for it , Ephes. 5.25 . &c. that he might sanctifie it , and present it vnto himself a glorious Church , not having spot or wrinkle , or any such thing &c. And of the indissolvible coniunction between Christ and his Church , he saith : This is a great Sacrament , Ibid. v. 32. but I say in Christ & his Church . As the Iewes did loaden our Saviour with lies & calumnies ; so all heretiques strive to defame & oppresse his Spouse , by the same means : but all in Vain . For , as the innocency of Christ did appear , and the whole earth was filled with his praises ; whereas his enemies , were cloathed with shame & confusion , were scattered through the earth , had their Temple destroyed , and their Nation ruined . So within a short time , the vnspotted innocency & purity of his spouse is manifested , to the shame & confusion of all heresies ; which being accursed by the Church , with all their lies & calumnies , are ever at length destroyed from the face of the earth : for , as the Wiseman has observed , Ecclesiastic . c. 3. v. 11 the Mothers curse rooteth vp the foundation . If it was a great sin in the Iewes , that they not only refused to hear and obey Christ ; but also falsly accused him , and many wayes lyed and blasphemed against him . It cannot be a small sin in heretiques , that they do not only refuse to hear the Church ( for which crime alone , they are by Christs command to be holden , as Heathens & Publicans ) but also they falsly accuse his Spouse , which he loves so deerly , for an Adulteresse , and charge her with Idolatry , Superstition & all sorts of abomination . These calumnies , if not blasphemies , are the ground of all their new doctrines & pretended Reformations : By which we may know the rare fabrick , which is erected vpon it . But all these lies , calumnies , false accusations and railings can prevaile nothing against the Church ; which may say truly , as the Prophet David foretould of her , Psal. 128.1 . & seq. How often have they impugned me from my youth , How often have they impugned me ? But they have not prevailed against me . Sinners have built vpon my back : they have prolonged their iniquity . Our iust Lord will cut the necks of sinners : Let them all be confounded and turned back , which hate Sion : S. Chrysostom , writing on these words of the psalme ; The Queen stood at thy right hand , said truly and excellently of her . The Church is opposed , Chrysost. ver. 10. Psal. 44. and overcomes : being pursued by snaires she gets the vpper hand , being provoked with wrongs and reproches , she is made more illvstrious . She is hurt , but yields not to the print of the woūds : how ever she be tossed , she is not overwhelmed . She endures great tempests , and yet for all that suffers no shipwrack ; she wrestles , but is not thrown down . Thus he . Thererefore this cloud of the Ministers calumnie , to witt : that the Catholique Church had changed the doctrin of Christ , & brought in corruptions ( which is the very same , which all heretiques have vsed , & the new Arians vse to this day ) being dispelled : I am confident , that by Gods grace , you see now the admirable light of the Catholique Church , and therefore , abandoning the darknesse of all error , will walk in this light , by which all the Saints have attain'd vnto the light of heaven . To this effect , with many more words spake the Catholique .

After I had diligently considered all these things , the heads of which were given me in writing ; I did not only by Gods grace see with my vnderstanding , the truth of the Catholique Church ; but also I was bent with my will to follow , & embrace it , laying aside many worldly difficulties , which only stood in my way . And having heartily thanked my Catholique friend , by whose paines & charity , I had received so much help , I earnestly desired , that , for the accomplishment of the work , he would assist me to consider , how the true Church may be known by these 4. notes , which are contain'd in the Nicen Creed , and which he briefly touched above : to which he willingly condescended , shewing me , that any man , who believes the Scripture , may find the true Church so manifestly there described , by these properties , that he may easily find her out , or rather clearly see her : so that S. Augustin saith , Aug. conc. 2. in psal. 30. de vnite Eccl c. 5. lib. 1. ad Cres . c. 33. The Scriptures speake more obscurly of Christ , then of the Church ; that they are so clear for the Church , that , by no shift of false interpretation , they can be avoided : that the impudence of any forehead , that will stand against such evidence , is confounded ; and that it is prodigious blindnesse , not to see , which is the true Church . I shall collect briefly the summe of our conferences in this matter .

CHAP. XXXII . The true Church proved from the Scriptures , & first by her Vnity .

AS the great dissensions of our Ministers furnished to me the first occasions of my doubting , that their Church could not be the true Church ; so the very light of Nature did shew me , that the true Church , being the work of God , must have Vnity . For what more belongs to the house of God , which ought to be a house of Order , then Vnity ? what more fitting for his Kingdom , which must endure for ever , then Vnity , which tends to preservation ? what more vnbeseeming them , then disorder & division , which at length produces ruine & destruction ? The Scripture is full of clear testimonies to this purpose , as where it is said of the Church , My Dove is one my beloved is one , Cant. 6. and it 's called by our Saviour one sheepfold . Iohn . 10 16. S. Paul doth also excellently shew the vnity of the Church , in which are diverse functions , by the Vnity of mans body , in which are diverse members , but all animated with one Spirit , as the whole Church is quickned by one faith . For else where he saith : There is one Lord , Ephes. 4.5 . one faith & one baptism . But of these & other passages of Scripture , which were brought , there was one , which had a special influence vpon me , and that was our Saviours prayer , in the 17. of S. Iohn : where , after he had prayed most earnestly for the Vnity of his Apostles , he prayes also for the Vnity of the whole Church , Iohn 17 20. saying Neither pray I for those alone , but for them also , who shall beleeve in me , through their word : That they all may be one , as thou Father art in me , and I in thee , that they also may be One , that the world may beleeve , that thou hast sent me . I did seriously ponder this reason , which our Saviour brings , to obtain his desire , which was much vrged also by the Catholique : who shew me , that our Saviour declared thereby , the vnity of his Church should be so admirable , that the world should be moued thereby , to beleeve , that he was the Son of God , & a true Prophet sent from heaven , as some Fathers have also obserued . Therefore , it 's evident by the Scripture that the true Church must have Vnity , Apud Maldonat in hunc locum . and that that cannot be the true Church of Christ , which wants it . And , if we shall speak of the holy Fathers , they are so much for this Vnity of the Church ; that some of them have written whole Treatises concerning it .

Now it is no lesse evident both to sense and reason , that this Vnity agrees better to the Church in Communion with the Sea of Rome , then to the Protestant Churches ; or rather , it agrees fully to the one , and not at all to the other . For who may not see , by the manifold Schismes & Divisions , which are now among Protestants & all other Sectaries ; as well in Doctrine , as Government , ( which we have touched above , and which do dayly augment ) that the Protestant Churches have no Vnity ? Shortly after Luthers rising , the Protestant Church was divided into three principal sects , to witt : the Lutherans , Calvinists & Zuinglians ; that we may speak nothing of the Anabaptists , and Libertins . But now their divisions have so multiplyed , that they can hardly be numbred . And these divisions are not only great , for the matter , being in some principal points of doctrin ; but also have been very great for the manner . For thereby diverse Protestants have kild and destroy'd one another , made bloody warres , and overturned kingdome & Commonwealths . So that , if there were no other Christian Church , but the Protestant ; the world could not be moved , by the Vnity thereof , to beleeve that Christ was sent from heaven , or had been a divine Architect , who had built such a Babel of Confusion .

But , if laying aside rancour & preiudice we will cast our eyes vpon the Church in Communion with the sea of Rome : this Vnity appears wonderfully in her . For how can it be but wonderfull , to consider , that this Church , being dilated throughout the world , in so many diverse , & remote Kingdomes , Provinces & Countreys , of different languages , Customs & worldly interests ; and some of these being enemies to others , in worldly affaires , should all agree in the Vnity of the same Catholique faith , as if they were one man : Whereas all other Churches , which go out from this , vnder pretext of greater purity ( although they do not fill the earth , but are comprized in small bounds ) fall into such horrible dissensions and divisions , that they never rest , till , like generations of vipers , they destroy one an other , and oftentimes the later destroies the former , as we have seen in our time ? The Church in Communion with the sea of Rome may be known to be the true Church , by this admirable Vnity , for which Christ prayed ; and Christ by it may be known , to have been sent from heaven , who had establish't vpon earth so large a Kingdome of such admirable Vnity . If the Vnity of the Catholique Church were not a special blissing of God , how could it fall out to her alone ? How could it have continued so long , among such great multitudes of people , as have been , and are of her Communion ? How comes it to passe , that Vnity could never be conserved among heretiques , who , although but few , and new , could never shun the curse of Division ; which ever destruction followes at the heels ? For my part , I cannot resist vnto this clear reason .

As this Vnity in the Catholique Church proceeds principally , from the blissing of God ; so secondarly it flowes from the ordinary means , which his divine wisdome has appointed , and whereof all false Churches are destitute . As first from this principle , that she beleeves nothing , but what has descended vnto her , by the constant testimony of her forefathers in all ages , from the time of Christ & his Apostles . By which means , it has been shown , that she cannot but keep Vnity in faith . Secondly , She receives the Decrees of all General Councils , which , in all reason , ought to be believed , to preserve that , which was delivered by the Apostles : and , if any doubt arise , about the sense of the Scriptures , are more able to interpret them , then any other persons . To which therefore , all the members of the Catholique Church do modestly & wisey submit their iudgments : they never ransack any matter of faith once defined ; but it remaines ever inviolable . And lastly , All Catholiques submit themselves to one Supreme Pastor , whom they acknowledge to be establish't by Christ over the whole Church : From whom , the holy Fathers do affirm , that the Vnity of the Church doth much depend . This person appoynted by Christ , they shew out of the Scriptures , to have been S. Peter , to whom Christ said : Math. 16.19 . Iohn 21 16.18 . Cypr. in tract . de simplicite Praelator . I will give thee the keys of the Kingdome of Heaven &c. and again ; Feed my sheep , feed my Lambs . Vpon which S. Cyprian saith : That Christ might shew Vnity , he establish't one Chaire ; and he disposed , by his authority , the Origin of that Vnity to proceed from One , &c. The Primacy is given to Peter , that one Church of Christ and one Chaire might be shown . S. Hierom , seeing the necessity of One head , Hieron . lib. 1. cont. Iovinian . for keeping Vnity , saith excellently : One is chosen , that a head being appoynted , Occasion of schisme might be taken away . And that the Bishop of Rome is successor to S. Peter , in that same Dignity & Primacy , and that the Vnity of the Church depends vpon his authority , all the holy Fathers do affirm . The same S. Hierom , writing to S. Damasus Bishop of Rome , saith : Hier ep. ad Damasum . With the Successor of the Fisher , & with the Disciple of the Crosse I speak &c. I am ioyn'd in Communion with thy Holynesse , that is with the Chaire of Peter : vpon that rock , I know the Church is built , who gathereth not with thee , scattereth . S. Augustin affirmes , Aug. cont . epist. fundament . c. 4. that the Succession of Priests from the seat of Peter , to whom our Lord , after his resurrection , commended his sheep to be fed , vntill the present Bishop , held him within the lap of the Church . There is nothing more ordinary with the Fathers , then to reckon out the succession of the Roman Bishops from S. Peter , vnto their time . Aug. epist. 166. Cypr. epist. 73. & 45. S. Augustin tearmeth the sea of their residence , the Chair of Vnity , and S. Cyprian calls it the beginning of Vnity , & the roote of the Catholique Church .

As , by these means , the Vnity of the true Church is preserved ; so , for want of them , there can be no constant Vnity in false Churches . For they all , reiecting the infallible testimony & authority of the Catholique Church , by which we are certified of our Saviours doctrine , as has been shewed , put their own election and private iudgment in place of it : and their iudgments being diverse , they make diverse faiths , having no Compasse to steer by , but the Scriptures , which they diversly interpret , according to their pleasures . Neither do they submit themselv's to the sentence of any Church , for they beleeve , that all Churches may erre : neither is their own Church constant in her sentence ; for one Assembly ransacks and condemns , as heresy and Anti-Christian , what another has defined & approved , as Christian truths . Neither have they any supreme Pastor , to whom they obey . And , in a word , they have no bond to ty them together , except sometimes worldly interest , or the hatred of another religion . And , when these interests faile , when by mutual assistance & ioyn't forces , they have subdued or overturned that Church , which they esteem their Common adversarie : then they instantly begin , to be miserably scattered & divided ; as fresh experience sheweth , how after the destruction of the late English Church , the brethren of Scotland and England became hugely divided , notwithstanding the solemne League & Covenant which had before so straitly tyed them together . Yea , it is impossible for the wit of man , to make it otherwise . For , besides that it is impossible , that many men can a long time adhere to the same falshoods ( as we suppose all heresies to be ) the nature of man being so strongly bent vpon truth , this confusion & division followes from the nature of their principal doctrin , which is the ground work of all the rest , to witt : that every one should have liberty , of reading & interpreting Scripture , and iudging the Preachers doctrin thereby . From which ground , there must needs arise variety of sects in religion , according to the various conceipts and apprehensions of people . Moreover , God , in his iust iudgment , sends ever the curse of division among heretiques ; for , according to their sin , so are they punished . They endeavoured to divide the Church , and themselvs are divided , and so at length destroied . This God promised by the Prophet Esay , when he said ; Esay 19.2 . I will set the Aegyptians against the Aegyptians , and they shall fight every one against his brother , and every one against his neighbour : citie against citie , and Kingdome against Kingdome . S. Augustin saith : it is the iust iudgment of God , Aug lib. de agone Christi c 29. & lib 1. de bapt. c 6. that those , who seek nothing else , but to divide the Church , should themselves be miserably divided . And so he shewes , how the Donatists were cut into small threds . S. Chrysostom affirmes , that the sin of dividing the Church is so great , that nothing doth so provoke the anger of God . So that , when we have done all other manner of good , Chrys●st . hom 11. in ep. ad Ephes. we deserve no lesse severe punishment , for dividing the Vnity & fulnesse of the Church , then those , who pierced & divided Christs own body . Salomon saith : that there are six things , which our Lord hates , Proverb 6.16.19 and the seventh is abomination to him ; which is , He who soweth discord among brethren . How much then must he hate and abhorre those , who sow discord in his Church , which is his body , and his spouse , for which he died , and for the Vnity whereof he so ardently prayed ? And therefore it 's no wonder , to see the curse of division fall ever among them . And , as this division and contrariety ariseth naturally from their principall doctrin , & the ground of all the rest , besides Gods iudgment on them ; so they have no way to take it away when it doth arise . For albeit they pretend the word of God to be their Iugde of Controversies , to which they promise all obedience ; yet this Iudge could never hitherto end any controversy among them : and indeed it is not the word , but the sword , which decides all their Controversies . The iust contrary is in the Catholique Church . For , albeit all heresies and sects do first arise out from her , 1. Cor. 11.19 . as the Apostle saith : There must be heresies , and S. Iohn affirmeth , They went out from vs but were not of vs : yet , they do not arise from the nature of the Churches doctrin , or from her principles , which are constant & immoveable , all tending to Vnity ; but from the malice of the Devil . And , when they arise , the Church loseth not her Vnity thereby . For , if these coyners , or followers of new doctrines , do not submit themselvs to the iudgment of the Church ; they are iudicially cutt off from that body ; from which they first cut themselvs by misbeleef ; and by this means , the rest of the body , is preserved entire , and at Vnity within it self . So that , when any question ariseth , the Church has a solid way to take away all Controversie , and to preserve Vnity . But the Protestants principles tend to division , and they have no means to take it away , as has been shewed .

Since then , it is so evident by the Scripture , that the Church of Christ must have Vnity ; it is no lesse evident , that that cannot be the true Church , which wants Vnity , and is full of Dissensions & Divisions : as the Protestant Church appeares now evidently to be , even to the weakest vnderstandings , by her great Schismes and divisions , both in doctrin & government . And therefore he , who believes a Church of so great division or confusion , to be the true Church , cannot be said to follow the Scriptures ; but rather to controul them , and to follow his own fancies . Whereas the Church in Communion with the Sea of Rome , by her admirable Vnity , both in doctrin & disciplin , all the world over , even to the least article or point of faith , may be easily seen to be the true Church of Christ , which was founded by him ; and he , by the same Vnity , may be known to be the true Messias , who was sent from heaven .

CHAP. XXXIII . The true Church proved by her holynesse .

THE second mark , whereby the true Church is described , in the Nicen Creed , is Holynesse , I beleeve One , holy &c. Church : which property is also assign'd to her , in the Apostles Creed . I beleeve the holy Catholique Church . Besides these authorities , the very light of Nature and the Scripture show , that the true Church ought to be holy . For this , being a society of people , ordain'd by God , for a most holy end , to witt , to enioy himself , who is the Holy of Holies , for all eternity , must have holynesse of doctrin to direct them , and holynesse of life , to bring them to so holy an end . This the Prophet David sheweth , Psal 92 vers. vlt saying : Holynesse becometh thine house , O Lord , for ever . S. Paul saith , that Christ delivered himself f●r his Church , that he might sanctifie it , &c. that he might present it to himself , Ephes. 5.26.27 . a glorious Church , not hauing spot or wrinkle , or any such thing : but that it may be holy and vnspotted . It is evident then , by the ●reed , by the light of Nature , and by the Scriptures , that the true Church must be Holy . And the holynesse of it , for our present purpose , consists principally ; in two things , to wit , in holynesse of doctrine , & holynesse of life . Therefore that Church , which teacheth impious doctrin , and wherein there is little , or no holynesse of life , cannot be the true Church . Let vs then briefly see to which Church ; whither to the Protestant , or to the Church in Communion with the sea of Rome , this mark of Holynesse doth best agree

First , concerning doctrin , I find that the first Apostles of Protestants teach doctrin directly repugnant to the goodnesse of God , to the Nature of man , to the holynesse of the Christian Sacraments , & to the observation of Gods commandments , besides many other particulars . Calvin , the great Foundatour of Pressbytery , teaches , that God is the Author of sin : for thus he writeth . Cal lib. 1. instit . cap. 18 par. 3. Now I have clearly enough shewed , that God is called the Author of all these things , which these Controwlers ( to witt the Papists ) will have to fall forth , by his idle permission onely . And such things , which according to Catholiques , God willeth not , but only permits , are sins ; of which Calvin there speaks , as of the blindnesse and tyranny of Achab : of the incest of Absalon , and the like : of which he calls God the Author . Again he saith : Man , by the iust impulsion of God , Ibid par 4. doth that , which is not lawfull for him to do . And of Pharao , he saith : Deus voluit vtique illum iussui suo non obtemperare , immo vt ei repugnaret , In Rom. pc 454. ipse in eo effecit . God willed him not to obey his Commandment , yea he himself wrought that in him , that he might disobey it . Many more places are collected by Becan , in a Treatise , which he wrote on this subiect de Authore peccati . Where he cites diverse testimonies of Beza and other Protestant Authors , to the same purpose . Now , that this is an impious opinion , and against the very clear light of nature , is evident . For all men conceive by natural instinct , that God is not only good in himself , but also goodnesse it self , the Author and fountain of all goodnesse . But how can he be goodnesse itself , and the Author of goodnesse , if he be the Author of wickednesse ? A holy Father saith : Basil . quod Deus noe sit auctor malor . It 's the same madnesse to deny God , and to say he is the Author of sin . For , if he be the Author of sin , he is not good : if he be not good , he is not God . The Manicheans taught the same impiety , but with this difference , that they made not the good , but the evil God the Author of evil . Moreover , it 's evident , that God cannot be the Author of that , whereof he is the punisher . But he is the punisher of sin . Therefore he cannot be the Author of it . I know some Protestants strive to make a faire face , vpon this doctrin of Calvin , but all in vain ; for it is so black and vgly of it self , in the tearmes which he vseth , that , as it is in the proverb , these , who would blanch it , vndertake to wash a black-Moore . The text is so bad , that it can admit no good Commentarie . Feuardentius lib. 2. Theomachiae Calvinisticae cap. 12. So that the Lutherans in Germanie have condemned it , as contumelious against God , & pernicious to mankind : and the Zuinglians of Berne caused Calvins books , wherein these black errors were contain'd , to be burnt publickly , by the common Executioner . He teacheth also some doctrin no lesse pernicious , in the iudgment of many , concerning predestination : as that God by his only will has ordaind many , without any consideration of their merits , to damnation . Cal. lib. 3. Inst. c. 22. par. 2. His words are these ? By his only will , and without any consideration of their merits , they are predestinated to eternal death . Such doctrin which transformes God into the Devil , and represents him as the greatest Tyrant imaginable , cannot be holy , no more then he , who taught it , can be heavenly : albeit he be much esteem'd by the Presbyterians , who keep still this doctrin lying at their hearts , though , vpon some occasions , they are ashamd to profess it .

Secondly . As he robs God of his goodnesse , so doth he also spoile man of his free-will : which is not only false , against common experience , and the confession of mankind : for as S. Augustin saith : no fewnesse of the learned , Aug. lib. de vera relig. c. 14. no company of the vnlearned do deny it : but also in the iudgment of many Protestants , it makes all exhortations , admonitions and threats , which are so frequent in the Scriptures , both vselesse and ridiculous ; it hinders all exercise , yea , and attempt of vertue & holynesse ; and , with the opinion of Gods absolute decree of reprobation , it brings men to despaire . Thirdly , their doctrin of the impossibility to keep the divine commandments , even with the assistance of Gods grace , we have seen above to be iniurious to the goodnesse , wisdom , and iustice of God ; to be a great hindrance of the growth of piety , and of the care of a good life ; from which wicked doctrin , flowed the impious sect of the Anti-Nomians . To which , if we shall add that doctrin , which they call the life of their religion , to witt , their iustification by a special faith only , whereby they beleeve , that all their sins are forgiven them : what a wid gate is opened to all licentious liberty , to the neglect of piety and of all good works ? Their doctrin also concerning the Sacraments is not holy , which robs them of all grace , and vertue of sanctification . In a word , if the proper doctrines of the Presbyterians be impartially considered : there is almost nothing amongst them , which hath appearance of holynesse , or any invitation to it . For they do not esteem their Churches holy , they have no holy ornaments , no holy Vessels , no holy rites or Ceremonies , no holy dayes or festivities , no holy forme of publique worship , or service of God ; and nothing , that setteth forth the Maiesty & magnificence of God , or that can breed respect or reverēce in man . Yea , their principles , if they be followed , lead to prophanesse or Atheism : whereof I will bring some few instances . The first is of one named Godefridus a Valle , who wrote a book , Becan . opusc . disp. An Deus sit Auctor . peccati cap. 17. which he entitled , Of the art of beleeving nothing : In which he said , all other things false , and one only thing true : as Becan relates , to witt : that he , who would become an Atheist , should first be a Calvinist , as himself had been . For , from that doctrin of Calvin , that God is the Author of sin , and that , by his absolute decree of Reprobation , he had preordain'd the most part of men vnto damnation , without any regard of their works , but only for his own pleasure , he collected , that such a God was a most cruel Tyrant . Therefore , he would rather deny there was a God , then acknowledge such a God . And therevpon he became a profest Atheist , and was burnt publickly in Paris , in the yeare 1572. Another instance fell out , not long ago , in our own Countrey on another subiect . For , as the Presbyterian Ministers generally teach , that the Church is no more holy , then any other place ; nor no more reverence due vnto it , except only , when the Minister is preaching : so a great Apostle of the Covenant taught that doctrin very eagerly , in Aberdeen : the fruite whereof did shortly thereafter appear . For a covenanting souldier of the Saints army , was found , within few dayes , in the Colledge Church of that town , in vncivil conversation with a woman , and being brought before the same Minister , ( as I was credibly informed ) who did exaggerate the grievousnesse of the crime , from the holynesse of the place ; he answered ; that there was neither preaching nor praying in the Church , at that time By which he confounded the Minister . Now of a long time , they keep their Churches shut both night and day , except only at such times , as the Minister is to preach . I knew also a young Lady , who took great scandal at a Ministers sermon , wherein he vndertook to prove , against the Papists , the impossibility of living chastly : which doctrin she truly said was very dangerous to young people , and loosed the reines to all lasciviousnesse . So that in many points both concerning God and man , the Sacraments & the Commandments , we see the Presbyterian Church is not holy in doctrin .

But , on the other part , the Church in Communion with the Sea of Rome teacheth most holy doctrin , in all these points . For first , concerning God , she teacheth that in him there are all perfections , in an infinit degree : that he is not only good in himself , but the fountain of all goodnesse , and that no evil can proceed from him . That he is neither the cause , Author or approver of sin . That he is so good , that he would not permit sin to be , vnlesse he could draw good from it . That he has predestinate no man to damnation , but only for sins , which they willingly & freely commit . This is the doctrin of the Catholique Church , and of the holy Fathers . Aug. in Enchir. c. 100. S. Augustin saith . God , who is good , would not permit evil , vnlesse he being omnipotent could also do good of evil . The Arausican Council saith : Concil. Arausican . c. 25. We do not only , not beleeve , that some are predestinate vnto evil , by the divine power ; but , if there be any , who beleeve so great a wickednesse , we accurse them with all detestation . The same holynesse might be shewed of the Catholique doctrin , concerning free-will , and the possibility of keeping the commandments , with the assistance of Gods grace , of Iustification , of the Sacraments , which all tend to holynesse , to the exaltation of Gods goodnesse , to the killing of sin , to the advancement of piety & of all good works , as the holy Fathers have shown , of all the points of the Catholique Church : and particularly S. Augustin , who saith truly , in the Churches of her Communion , Aug. lib. 2. de Civit. Dei c. 8. nothing filthie and wicked is proposed to be seen or followed . Where , either the Commandments of the true God are explained , or his Miracles related , or his gifts praised , or his benefits desired . Besides , in the Catholique Church are many holy houses dedicated and consecrated to Gods service , holy altars , Ornaments , holy vessels , holy solemn worship & service , with many holy rites & ceremonies , manifesting the Maiesty & magnificence of God , & breeding respect & reverence in man . And , in a word , this Church Militant here on earth is a true representation of the Church Triumphant in heaven , still adoring , praising and magnifying God . Therefore holynesse of doctrin belongs rather to this Catholique Church , than to the Protestant .

Then , for holynesse of life . I never knew any Iudicious Protestant , but acknowledged that the Catholiques had too much the better of them . Luther the first Apostle professeth , that whilst he lived , among the religious of S. Augustins order , he observed chastity , Luth. in cap. 1. ad Galat. obedience and poverty : that he did all things with a single heart , for the glory of God , fearing the last iudgment , &c. But after his fall from the Catholique Church , he changed not only miserably his faith , but also his life . For thus he proclaimes his own shame . Luth. tom. 5. wit . ser. de Matrim . f. 119. Et tom. 1. epis . fol. 334. Zuingl . tom. 2. in resp . ad confes . Lutheri f. 878. As it is not in my power , to be no man , so it is not in my power , to be without a woman . I am burned with the great flammes of my vntamed lust , &c. And , to make himself more infamous , he , having vowed his chastity to God , married a profest Nun , named Katherin Bore , who had made the like vow . He is charged also by his fellow Protestants , with arrogancy , insolency & intolerable pride , which he exercised against persons of greatest quality ; as against the Emperour , Charles the fifth , and Henry the eight , King of England . His bitter railings , his fowle and filthy expressions have bred such a stench in all his writings , that they purchased to him the Title of Propheta Stercorarius , or the Dunghill Prophet . Shlus . in Theo. Calvin lib. 2. fol. 72. These qualities are very far different from Saints vertues . Concerning Calvin , it is affirmed by Conradus shlusselburg , a famous Lutheran , that he was guilty of Sodomie , and other abominable vices , for which he was branded on the shoulder , by the Magistrate of Noyon with a hote iron . That he was striken , also a little before his death , by the hand of God , with Herods desease , and that he dyed in despaire , cursing and blaspheming . No lesse vices also are layd to Beza his charge , who did celebrate his own shame and filthy lusts , with most lascivious Epigrammes . All which are not alleadgeances of Catholiques , but testimonies of Protestants , against themselvs . Neither are these Reformers commonly , even by Protestants , esteemd Saints . As for the common multitude , which followed the Reformers , Luther himself confesseth , that the world is become seven times worse , Luth. in postill sup. Euang. Domin pae Adventus . then it was before , in the Papacy : yea it is generally observed , that Catholiques , who become Protestants , change their life into worse . And , albeit the Presbyterians , during the late troubles , did vsurp to themselvs very ridiculously , the name of Saints ; yet , both in the iudgment of other Protestants , and in the truth of the matter , they were very far from deserving that title . For , if we will beleeve the old Protestants , avarice , pride , tyranny , cruelty , impudent railing , sedition , periurie , and many such other vices are the Presbyterians greatest vertues : and , who are most exorbitant in these enormities , are their greatest Saints ; as they instance in some chief Apostles of the Covenant , in whom they affirm these vices to be palpably evident . Neither have the Presbyterians any better opinion of the old Protestants , whom they call Malignants , as appear'd by their Excommunication , thundered out against the Bishops , at the Assembly of Glasgow , for very horrible crimes . And , albeit the Bishops , at least some of them , were not guilty of these crimes ; yet there was no wise man even amongst those , who loved them most , that thought any of them a Saint , or eminent for holynesse . Neither can the Presbyterians be Saints , even in their own principles , vnlesse they would make their lives not only better then their belief , but also contrary to it . For they , teaching that the Commandments are impossible to be kept , even with Gods grace ; how can they pretend to keep them ? And , if they keep them not , how can they pretend to be Saints ? These are poore Saints , who break every day Gods Commandments ; and much more , who commit a mortal sin in all their actions : as the Presbyterians commonly teach . Their actions also , which need not to be here recounted , and ought to be better beleeved , than their words , shew , that they were not Saints . A late Author , who had occasion to know well both sorts of Protestants , gives this verdict of them . Lost sheep p. 192. Amongst the legal Protestants , there are many stored with moral goodnesse , but the devotion and zeal is amongst the Puritans : but it has eaten vp almost all morall honesty among them . So the qualities , which were too evident and sensible in the Presbyterians , even of the greatest estimation , shew clearly , that they fell so far short of Saints perfections ; that they had not so much as Moral vertues . Neither did God ever testify , either the holynesse of any of their lives , or of their doctrin , by any miracle .

Vpon the other part , I find the lives of Roman Catholiques , especially of those , who were Converters of Nations and Foundators of religious Orders , Calvin . Instit. c. 10. par. 17. to be highly extolled . To speak nothing of more ancient Saints . S. Bernard , whom all the world knowes to have been most addicted to the Pope , and Roman faith , is called & esteemed a Saint by Calvin , and by diverse other Protestants . The holynesse of S. Dominick , Cent. Magd. cent. 13. col . 11. 79. Hacluite 2. parte 2. volum. p , 81. Luther . cont . Anabaptistas . Breirly Pro● . S. Francis and others is confessed by the Centurists . The approved sanctity of S. Francis Xaverius , a Iesuite , who in the last age converted sundry Nations of the east Indies , is testifyed by Hacluite , a Minister , in his book of Navigations , where he doth highly praise him . Luther confesseth , that in the Papacy is the very kernel of piety . Breirly cites the words of diverse Protestants , who acknowledge , that there are many holy men & women in the Roman Church , that Protestants are not to be compared vnto them , in the least degree ; and that the Catholique Church hath many excellent orders , and holy institutions , Apol. tract. 2. c. 3. sect. 9. subd. 1. post F. for curbing of sin , and advancing of piety , whereof Protestants are destitute . This must be a strong truth , which extorts confession from Adversaries : and this Confession is a most convincent proofe against themselves . Moreover , amongst many of the Catholique Church , there is found not an ordinary , but a sublime degree of holynesse . For many persons in all ages , of the greatest quality , honour & riches , have renounced the world , & all its pleasures , that they might serve and enioy God more freely ; so that they have not only , by Gods grace , kept , but also gone beyond the commandments , as S. Chrysostom speaks . S. Augustin describing the manners of the Catholique Church , in his time , after an excellent apostraphe , concerning the holynesse of her doctrin , saith vnto her , concerning holynesse of life : Aug. lib. de morib Eccl Cat. c. 30. Deservedly with thee the divine Commandments are kept , far and neer . By good right with thee , are many given to hospitality , many dutifull , many mercyfull , many learned , many chast , many holy , many so burning with the love of God , that , in highest abstinence from all worldly pleasures , & incredible contempt of the world , they delight only in the desert . And thereafter , shewing the diverse degrees of holy persons in the Catholique Church , as of the Anachorits , who liv'd in the wildernesse ; of the Monks , who liv'd a part by themselvs ; and of others , who were gathered together into Communities ; of religious women , who separating themselvs from the company of men , served God chastly & diligently ; and having described their diverse manner of living , their divin contemplations , fervent prayers , frequent fastings , and the rest of their holy exercises , he saith of the Anachorits , not without admiration . Aug. ibid. cap. 31. What is it , I beseech you , that these men , who cannot but love man , do see ; and yet can be without the sight of man ? Truly whatever it be , it must be more excellent , then all humane things : since , for the contemplation of it , a man can live without man . And a little after . To whom this excellent hight of holynesse doth not appear , of it 's own accord , worthy of admiration , how can it appear to him , by our words ? Then , of them all , he professeth himself vnable to praise sufficiently these holy manners , these holy orders and institutions ; and , if he would vndertake to do it , he would be affrayed , lest he seemed to detract from them : as if they would not please men , by the simple relation of them . In end , as this were an vndeniable truth , appealing to the heretiques own iudgment , he saith : These things , O M●nichaeans , reprove , if you can . But , if there had been any Presbyterians in his time , he had found them not only reproving these most holy things , but also renouncing , abiuring and accursing them ; as may by known , by their Covenant , & practice , at the beginning of their Reformation . In this indeed , the Presbyterians go beyond the Manicheans . S. Augustin proceeds to the praise of the holynesse of the Clergy , the Bishops , Priests & Deacons , whose vertue , he saith , is so much the more wonderfull , how much it 's more hard to keep it , in such a kind of troublesome life , amongst so great a multitude of persons , with whom , for their spiritual goods they do converse . And yet he saith : that he knew many holy persons in all these vocations , as also many of the laytie , of all ranks & qualities , living holyly in the world , as if they did not vse the world , and who would willingly forsake all wordly things , before they forsook the love and service of God . This Description of the ancient Catholique Church , which the Catholique shew vnto me , did represent very clearly to my sight how fitly the present Catholique Church doth agree with it , in all these holy orders and Institutions : and it did no lesse evidently manifest vnto me , how monstruously the present Protestant Church is different from it . Lastly , diverse histories , as well of Enemies , as of friends , have recorded many famous miracles , wrought in the Catholique Church , for confirmation of her doctrin , and for manifestation of the holynesse of some persons , who have lived & dyed , in her Communion . The Magdeburgian Centurists , although Protestants have recorded many great miracles , done by Catholiques , in the 13. chapter of every Century , for 1300. years together , after Christ .

Therefore , since holynesse of life & doctrin , testifyed by Miracles from heaven , hath in all ages from Christ , been found eminently in the Roman Catholique Church , and in no other , we may most iustly conclude , That she , and no other , is the true Church and lawfull spouse of Christ . Aug. epist. 50. ad Bonifacium . S. Augustin saith : The Catholique Church alone is the body of Christ , &c. out of this body , the Holy Ghost quickens no man . And a little before . For , as a member , if it be cutt off from the body of a living man , cannot retain the Spirit of life , so a man , who is cut off from the body of Christ the Iust , cannot retain the Spirit of Iustice .

CHAP. XXXIV . The true Church demonstrated by her Vniversality : for which she is called Catholique .

AS the true Church is designed , in the Apostles Creed , by her holynesse , so is she also by her Vniversality . I beleeve the holy Catholique Church . She is clearly also described , by the same vniversality , Genes 12.17 . in the Scripture . God said to Abraham : In thy seed , all the Nations of the earth shall be blessed . The Prophet Esay foretould the same , when he said of the Church : All Nations shall flow vnto it . Esay 2.2 . Psalm . 2. God promised this to Christ . I will give thee the Gentils , for thine inheritance , & the vtmost bounds of the earth , for thy possessions . Christ himself declared it , Luke 24.47 . when he said ; that repentance and remission of sins should be preached , in his name , vnto all Nations , beginning from Hierusalem . S. Paul said to the Colossians , Coloss. 1.6 . that the Gospel was in all the world & fructifyed . Therefore , to forbear from citing more testimonies , it 's evident by the Creed , by the Law and the Prophets , by the Psalmes , and the holy Apostles , and by Christ himself the most true describer of his own body , that his Church must be Catholique or Vniversal for place , having the Communion of all Nations . She must be also Vniversal for time , that is , she must endure from the time of Christ , vnto the end of the world ; as we have seen above , in the perpetuity of the Church . For of Christs kingdom , Luke 1.33 . Mat. 16.19 . there shall be no end , and the gates of hell shall not prevaile against his Church .

These places of Scripture are so clear , for the Vniversality of the Church ; that S. Augustin , having produced them against the Donatists , for the same purpose , affirmeth : Aug. de Vnitate Eccl. c. 11. no man how blunt so ever he be , and slow of heart , can say , I did not vnderstand them . That none but heretiques , with head-strong frowardnesse and blind fury , can bark against them . And that no excuse is left for those , who do not beleeve them , because they contradict Christs clear words . The next thing then , that we are to do is to see , to what company of Christians : whither to Protestants or to those Christians , who keep Communion with the Sea of Rome , this property of Vniversality , by which the true Church is so clearly described , doth best agree .

We need not make great search , in this matter . For , if we will speak of the time , before Luther , the Church in Communion with the Sea of Rome , was so much Catholique , in regard of Protestants ; that there was no little company , yea nor one person at all , of the Protestant religion , to be seen or found , to contest with her , for this glorious title of Catholique . Whereas , from Luther vpward , in every generation , she may be proved , by the most famous testimonies , histories , records & Monuments in the world , to have been alwayes Catholique , that is , to have been a most ample Society , keeping the Communion of Nations , and to have been most eminent , above all other religions , sects and heresies , that went out from her ; which being condemned by this Church , were , as vnprofitable boughs , cut off from the vine ; and so remaining , where they fell , in petty corners of the world , did soone wither and decay . Again , if we will make now the comparison between the Church in Communion with the Roman sea , and the Protestants Churches since Luther arose : we shall find the last come very short of the other , for Vniversality : and that for the same very reason , which S. Augustin brought against the Donatists . Aug. de Vnit. Eccl c. 3. These sects , saith he , are not found in many Nations , where this ( to witt , the Catholique Church ) is : and this , which is every where , is found also even where these sects are . So it may be said , Protestants are not to be found in many Nations , where the Catholique religion is profest , and Catholiques may be found , where ever Protestants are . For all the diverse sorts of Protestants are comprized , within Europe , and possesse only the Northern parts thereof , there being some most famous & large kingdomes & provinces , even within Europe , where they are not to be seen , or found , as in all Spaine , Italy , Sicily : and in others , they are but scantly sowen , as in France , Poland , Germanie , where they are not a handfull to the Catholiques . And in these Northern places , which they possesse , out of which they banished by force the publick exercice of the Catholique religion , and still persecute the professors of it , there are not deficient Catholiques , who in the midst of the enemies of their religion , have alway's profest their faith . But in other parts of the world , where the Catholique religion doth wonderfully flourish , the name of Protestants is not so much as known . For the Catholique religion is not only publickly professed , in the most famous Kingdomes and Provinces of Europe , but also it is to be found in Africk , Asia , and America . And , albeit in diverse Countries , the publick profession be Heretical , Mahometical , or Heathnih ; yet , even there , the Catholique Roman Church hath Fathers and children , professing her faith : and , what she lost by the falling away of Protestants in Europe , she has gained with much encrease , by the propagation of the Catholique faith , in the East and West Indies , & now of late in the great Kingdom of China , where many thowsands have ēbraced the faith .

If then the Society of Christians in Communion with the Roman Church remaines still Catholique , notwithstanding that the Protestants have falne away from her , and albeit they would muster together all their forces against her : how much more is she Catholique in regard of Protestants , if they be taken a part by their diverse sects & scattered troops , as in all reason they ought to be ? For none should be esteem'd of one religion , but these , who are of one Communion ; and therefore , since Vniversality doth necessarly include Vnity , no Protestant Church can be further Vniversal , then her Communion is spread , which will be found to be so little a way , that every one of those Protestant Churches , especially being compared with the Roman Catholique , will deserve rather the title of particular , then of Vniversal .

Moreover , the holy Fathers have observed , that as the Church in Communion with the sea of Rome has ever had the thing signifyed by the word Catholique : so she alone has ever possessed the glorious title of Catholique , whereof heretiques have been very ambitious ; but could never obtain it . S. Augustin did esteem the title of Catholique so plain an evidence of the true Church , Aug. cont . epist. fund . c. 4. that he said : In the bosome of the Church , the very name of Catholique holds me , which not without cause amongst so many heresies , that Church alone hath so obtayn'd ; that , although all heretiques would have themselvs called Catholiques ; yet , when a stranger enquires any of them , where the Catholiques do assemble , no heretique is so bold as to shew him his own meeting place . Again he saith : Idem lib. de vera relig. c. 6. We must hold the Communion of that Church , which is called Catholique , both by her owne , and by strangers .

This name of Catholique the true Church received from the Apostles , to make her be known from all hereticall Congregations : which she has ever caried as a badge of truth , & a title of great honour . S. Cyril , expounding the Apostles Creed , saith : Cyril . Hierosol . Catech. 15. For this end thy faith has given to thee this article , the holy Catholique Church , that thou mayst avoid the polluted Conventicles of heretiques . And a little after : When thou commest into a Town , enquire not simply where the Temple of our Lord is , for heretiques also call their dens , Temples . Neither ask simply , where the Church is ; but ask , where is the Catholique Church : For that is the proper Name of this holy Church . Vpon the other part : as no heresies could ever be Vniversal , for time or place , ( for he , who has prescribed bounds to the Sea , has also ordain'd that no heresie can cover the earth ) so by the divine Providence they could never obtain the title of Catholique but were ever denominated from their Authors : as Arians , Pelagians , Lutherans , Calvinists ; or from some accident ; as Protestants , for protesting against the Emperours Edicts : Hierom. cont. Luciferianos . which sorts of names , S. Hierom affirmes to be evident marks of the Synagogue of Anti-Christ . Neither indeed can any new sects , with any probability , call themselvs Catholiques . For what would be more ridiculous ; then , if the Independents , or Quakers , who are of so late standing , and of so litle extension , would stile themselvs Catholiques : this word signifying Vniversality , both of time & place , which they evidently want ? The same may be as iustly said of the Presbyterians , or of any other Protestant Congregation . And , if any of these sects were so vnwise as to call themselvs so , they would not be vnderstood , but taken for Papists .

I remember , that my Catholique friend shew me , that it has been an ordinary custom of those , who separat themselv's from the Catholique Church ; when they see , that they neither have the thing signifyed by the word Catholique ; nor can obtain the title of it , to shew themselvs enemies to both . This the old Donatists did , who pretended that it was not necessary , Aug. cont . Crescon . l. 3. c. 66. the true Church should have communion of Nations or be Vniversal ; that truth is often among a few , and that it was the fault of many to erre . This same some Protestants do pretend . Against which may be opposed the words of S. Augustin , Aug. epist. 48 who saith : As he shall be Anathema or accursed , who preacheth , that neither Christ suffered , nor rose again ; because we learned by the Gospel , that it behoved Christ to suffer and to rise again the third day : so he shall also be anathema , whosoever preacheth the Church to be elswhere , then in the Communion of all Nations : because , by the self same Gospel , we learn in the words next following , pennance to be preached in his name , and remission of sins , throughout all Nations . Then , for the word Catholique , Luther was so great an enemy to it , that he tooke it out of the Apostles Creed , putting the word Christian in place of it . Our Presbyterians ordinarly abstain from the word Catholique , turning it Vniversal . Beza in praefat. novi Testam . Beza calls it the vain tearme Catholique . A great Apostle of the Covenant , shew both his envie & anger , at this word . For when a Gentleman in the North , who had been summoned not long ago , to give an account of his faith , before the Presbytery of Aberdeen , had profest himself to be a Catholique ; the said Apostle was offended with that title , and willed him to call himself a Papist : which he neglecting to do , the Min̄ister then enquired of him : If the women of his religion called themselvs Catholiques also ? Which question had such an vncivil sense , ( as he proposed it ) that some of his more modest brethren , sitting in iudgment with him , shew , both by their Countenance and words , their dislike of his vncivility . S. Augustin relates , how the Donatists also were great Enemies to the word Catholique , calling it a humane forgerie , or fiction , Aug. lib. 1. cont. Gaudent . c. 33. which the holy Father calls words of blasphemie .

To conclude therefore this point . As it is evident , both by the Creed , and by the Scripture that the true Church must be Catholique ; so it 's very clear & certain , that the Protestant Church , before Luther , was not Catholique ; that as yet , it is not Catholique , and , by all appearance , never will be . For , according to the nature of heresie , it gote all what it possesseth , at the first hurle ; and these 80. years , it hath made no progresse , but rather by its own divisions hath gone backward , and has been still on the loosing hand . Therefore , the Protestant Church , not being Catholique , cannot be the true Church . Vpon the other part , it is no lesse evident , that , of all Christian societies , the Church in Communion with the sea of Rome was the Catholique Church , in the time of the Apostles , as it was also , in the time of S. Augustin and of the holy Fathers ; and ever since , it has had the Communion of Nations , kept all General Councels , made decrees , condemned all Errors & heresies : And , in a word , what the holy Scriptures have so clearly fore-tould of the Vniversality of Christs Church , and of the conversion of Gentils from infidelity to Christianity , hath been accomplished in this Church alone , and performed by her members . Therefore , this Church , and no other , is the holy Catholique and true Church of Christ .

CHAP. XXXV . The true Church proved by her continued succession , & lawfull vocation of her Pastors : for which , she is called Apostolique .

BY this note or property of Apostolique , the holy Fathers and auncient Councels would have the true Church clearly known and distinguished , from all new sects & heresies . The Church is called Apostolique , principally for two reasons . First , because it was founded by the Apostles , and from their time must continue vnto the end of the world . Secondly , because the Pastors thereof derive their Mission from the Apostles , by ordinary calling & personal succession . In the first sense , the true Church is clearly distinguished , from all sects and false Churches : because they were not founded by the Apostles , but by some new pretended Reformers , who arose after the Apostles , in their several generations ; and therefore , these new Churches , founded and erected by them , are not called Apostolique ; but have their denomination , from their founders : such as the Arians , Pelagians , Lutherans , Calvinists . In the second sense , she is also clearly distinguished from false Churches : because they have not lawful Pastors , deriving their vocation from the Apostles , by a continued and vninterrupted succession ; but intrude themselvs into the office of Pastors , without any lawfull calling . Of the first sense of the word Apostolique , we have spoken sufficiently above , when we proved the true Church , by her perpetuity and continued succession ; and disproved all false Churches , for want of it ; which proofes need not to be here repeated . Of the second sense of the word Apostolique , we shall here briefly speak .

Besids the authority of the Creed , it is evident by the Scriptures , that there must be alwayes Pastors in the Church , lawfully called to that charge . God saith by the Prophet Esay : vpon thy walls , Esay 62.6 . ô Ierusalem , I have appointed watchmen , all the day and all the night . They shall not hold their peace for ever . Ephes. 4.11 . The Apostle S. Paul sheweth , how our Saviour performed this promise , by appoynting Pastors and Teachers , To the consummation of the Saints , for the work of the Ministerie , for the edifying of the body of Christ , till we all meet in the Vnity of faith . Our Saviour also has promised his continual assistance vnto the Pastors of his Church : Behold , Math. vlt. I am with you always , even vnto the consummation of the world . As there must be always Pastors in the Church , so they must be lawfully called to that charge ; or else , they are not Pastors , but Theeves and Robbers . S. Paul saith : Heb. 5.4 . Rom. 10 15. no man takes vpon him that honour , but he , who is called of God , as Aaron . And again : how shall they preach , vnlesse they be sent● God , in the old Testament , reproved those , who went without mission , saying : I had not sent these Prophets , yet they ran , Ieremie 23.21 . and 27.15 . Iohn . 10.1 . and prophesied falsly in my name . Christ saith : who entereth not by the doore into the shee●fold , but climbeth another way , is a theef and a robber . Moreover , our Saviour has put a strict obligation , vpon all people , to hear and obey their lawfull Pastors , and has forewarned them earnestly , to beware of false Prophets . Of the first , he saith : Who heares you , heares me , Luke 10.16 . Math. 10.15 . and who contemns you , contemns me . And , whosoever shall not receive you , nor heare your words , &c. Verily , I say vnto you , it shal be more tolerable for the land of the Sodomits & Gomorrhaeans in the day of Iudgment , then for that Citie . Of false Teachers , he saith : Beware , Math. 24 5. Math 7.15 . that no man seduce you : for many shall come in my name . And again : Take great heede of false Prophets . S. Paul , to the like purpose , forewarneth the Ephesians , saying : Take heede to your selvs ; I know , that after my departure , Act. 20.28.30 . there will ravening Wolves enter in among yow , &c. For the which cause , be Vigilant . Seing then we know evidently , by the Scriptures , that there must remain always true and Lawfull Pastors in the Church ; and that false Prophets will also arise : That we are obliged vnder paine of damnation , to heare the first , and vnder no lesse danger , to beware of the last : It is most certain , that the goodnesse of God , ( who promised such a clear way , vnder the Gospel , that fooles should not erre in it ) has ordaind an easy & sensible way , for all men , to discern , between true & false Pastors ; that they may be preserved from error , in so great danger : or else , no● only fooles , but also wisemen might be miserably mistaken , and misled to their own perdition .

Now , the same Scripture points out this easy and direct way , if men would walk in it . For it shewes , that all true Pastors must have sensible vocation & Mission ; and these , who want them , cannot be true and Lawful Pastors First it's evident , that our Saviour did sensibly call 12. Apostles , and sent them with commission , to feed & govern his Church . Secondly , the Apostles did also sensibly call and ordain other Pastors , as is evident , in the election & ordination of S. Mathias . Thirdly , the chief Pastors , that is Bishops , received also power from the Apostles , to choose and ordain others , as is evident , in what the Scripture records of Titus and Timothee . This was so evident and sensible a way , that fooles might not erre in it . And , if this order was always observed , that none could be esteem'd lawful Pastors , but who were thus called and ordain'd by others , who had received that power : then it was as easy to know a true Pastor , from a false Apostle ; as it is easy to know , who is called to be a Iudge , in the State , from an vsurper : for they are both discernable , by easy and sensible signs . This is the doore , of which our Saviour speaks ; by which all these , who are lawfull Pastors , enter into the government of the Church ; and all these , who enter not by this doore , and yet vsurp that honour to be Pastors of the Church , are theevs , who climb vp another way , and so may be easily known . The auncient Iewes had also an easy way to know their ordinary Priests & Pastors , from vsurpers : For , among them , none were Priests ; but these , who were descended from Levi by Aaron , by natural generation . But , in the Law of grace , it is more easy ; where none are to be esteem'd Bishops & Lawfull Pastors , but these , who are descended from the holy Apostles , by visible ordination & personal succession .

The holy Fathers did vse this succession and Vocation of Pastors , as a most evident argument , to demonstrat the true Church ; and by want of these , they discovered also as clearly all false Churches . For it 's certain , the true Church cannot be without lawfull Pastors , & lawfull Pastors cannot be without lawfull Vocation & ordination ; & , where there are no true Pastors , lawfully called and ordaind , there can be no true Church . S. Ireneus proves the true Church , by the Succession of Pastors ; Irena●us lib. 3. c. 3 which he calls a clear demonstration , by which all heretiques are confounded . Tertullian requires the heretiques , to bring forth the origine of their Churches , to recite the order of their Bishops , Tert. lib. de praescrip by succession from the Apostles . As it is evident then , that vocation & succession of Pastors , by lawfull ordination , is an inseparable propertie of the true Church : So We shall now briefly see , to which Church it best agrees , whither to the Protestant , or to the Church in Communion with the Sea of Rome .

I find , that the Protestant Pastors are as much perplexed , to show the lawfulnesse of their Vocation , after Luther , as they were vexed , to show , where their Church was before him . For they run from one shift to another ; and , what some say , others controule & severly censure . As there were three principal sorts of Protestants , to witt : the Lutherans , Calvinists & these of the late English Church ; so , I find , they bring three different answers , to the question of their Ministers vocation . Some say , the Lutherian Ministers have an ordinary vocation , because Luther was made a Priest in the Roman Church But this answer is frivolous . For first , Luther , by that Vocation , got only commission to preach the doctrin of that Church , and not to preach against it . Secondly , it is monstruously absurd for the Lutherians , to derive their Vocation from that Church , which their first Apostle esteem'd Anti-Christian . Thirdly , Although Luthers own vocation were supposed to be good , how could he , being only a simple Priest , ordain others ; since , from the beginning of Christianity , it was never known , that a Priest could be ordaind by any , but by a Bishop ? Fourthly , Luther succeeded to none , neither Bishop or Priest , who professed his doctrin ; and therefore , the Lutherans are , in their first source , destitute of succession , and in their progresse , of lawfull ordination ; and so neither Luther , nor his successors , have any lawfull Vocation .

Calvin & most of his Schollers renounce the way of ordinary , & run to an extraordinary vocation : for they are ashamed , to derive their vocation from the Roman Church , which they imagine to be Anti-Christian : neither can they do it , because Calvin was never ordain'd a Priest . By the tyranny● saith he , of the Pope , Cal. lib. 4. Instit. c. 3. par. 4. the true line of ordination was interrupted : now , there is need of a new suppl●e . And truly this was an extraordinary charge , which the Lord imposed on vs . To him accords his Scholler Beza , who saith : that , at the beginning of their Church , ordinary vocation appear'd no where . And , Beza in epist. ad Alemannum . in the Conference at Poysie , being enquired of his Vocation , he said it was extraordinary . Against this pretext of extraordinary vocation , which is followed by all the Puritians , other Protestants do sharply inveigh . Saravia saith ; that it 's a doctrine full of danger , Saravia in defen . cont . Bez. p. 73. Prot. Apol. tract . ● . c. 2. sect. 3. subd . 2 of a new and evil example , and vpholden by no testimony of the Scripture . Diverse other Protestants , cited in the Protestants Apologie , reiect this extraordinary vocation , as fanatical , and opening a way to all seducers , who may make the same pretext . And now , the Presbyterians find by sad experience , that the Independents , Anabaptists and others make vse of it , against themselvs .

But , that Calvin and his followers had no extraordinary vocation , may be easily shown . For , vnto that , there are two things requisite , according to the examples , recorded in the Scriptures . First , that God speak sensibly vnto one , whom he is to call extraordinarly : as he did to Moyses , Elias , S. Paul Secondly , That he make that appeare by some miracle . The first is not sufficient , without the second : To which may be ioynd a third condition , to witt , holynesse of life & doctrin , which becomes Gods extraordinary Ambassadours ; without which , even their miracles ought to be suspected . Now , not only one , but all these conditions were visibly deficient in Calvin & the other pretended Reformers . For never any of them was so impudent , as to say , that God spake sensibly to them : albeit Luther confesseth , that the Devil conferred oftner then once , with him . Erasm . in diatrib● de lib. arb. Then they were so impotēt of working miracles , that Erasmus obiects to them , They were never as yet able , so much as to cure a lame horse . Lastly , their lives were not extraordinary for holynesse , befitting an extraordinary Vocation : as we have seen above . Luthers sentence against Mu●ster , Luth ●● Senat M ●us . makes also against Calvin . If he pretend , saith Luther , that he is sent by God , as the Apostles : let him prove that , by doing signes and miracles : for , where ever God will change the ordinary way , there always he works miracles .

Lastly , the late Church of England pretended a succession & lawfull Vocation of her Pastors , Mason of the consecration epist de dicatorie . above all other Protestants . For so , Mr Mason praiseth and admireth the sweet and singular providence of God , towards the new Church of England ; that , when other reformed Church as were enforced through necessity , to admit extraordinary Fathers , or Ordainers ; that is , to receive ordination from inferiour Ministers or Priests : yet , the Church of England had alwayes Bishops , who , according to the ordinary and most secure custom of the Church , had conferred holy Orders . But this pretence is also false and frivolous . For either , the first Protestant Bishops , in Queen Elizabeth time , were ordaind by the Catholique Bishops ; or had their Vocation from some others ; Sander de schis . Angl. Champ. de Voca● Ministrorum as from the Queen and Parliament . The first cannot be said . For both Sanderus , and Dr. Champn●y show , that the Catholique Bishops choosed rather to die in prison ( as they did ) then to impose their hands vpon the Queens new design'd Protestant Bishops . Besids , M. Whitaker and Fulk renounce the Catholique ordination , as vnlawfull ; albeit all the more late Diuines of the English Church had their recourse vnto it ; in so much , that Fulk expresseth himself very passionatly , thus ; We , with our whole heart , Fulk in re●ent . a pud Brairlie tr. 2. c. 2 sect. 6. ad D● renounce , abhorre , detest and spit at your filthie Anti-Christian Orders . So full of confusion are they in this matter ; that , what some of their greatest Divins esteem their greatest glory , others , no lesse famous among them , think their greatest shame . Moreover , albeit the Catholique Bishops were granted to have imposed their hands on the first Protestant Bishops : yet , by that ordination , they made them only Catholique and not Protestant Bishops : for the Church in all reason , and common sense , cannot give a lawfull Vocation to any Pastors , to preach and act against her self . Therefore , if these first Bishops of the late English Church were Protestants , when they were ordain'd ; they were not lawfully ordaind : and , if they became thereafter Protestants , they lost all lawfull exercice of their power of ordination : when they vsed it against that Church , from which they pretend to derive their lawfull vocation . Lastly , the first Protestant Bishops , in King Edward the sixth or Queen Elizabeths time , succeeded to no other Protestant Bishops , much lesse , can they show their succession vnto the Apostles : as is requisite to make them lawfull and Apostolical Bishops .

If it be said , that the first Protestant Bishops were made by vertue of the King or Queens supremacie , and by act of parliament : This is not the way prescryved in the Scripture , which has been always observed in the Church . And , if these English Bishops & Pastors had no more sure ground , for their vocation , then the Royal Supremacy ; it is no wonder , that they are both falne together , and that one Parliament has ransacted , what others had enacted So we see , that the late English Church , has been resolved into the same principles , of which it was first composed : as by the same iust iudgment , the Presbyterians , who pretend an extraordinary vocation , are almost subverted by the Independents & Anabaptists vpon the same pretext .

It rests , that I speak now a word of our Scottish Ministers Vocation , which I found as groundlesse , and more ridiculous , then any of the rest . For , besids , that the most part of them , at the beginning , were vnlettered men , and had no other Vocation to be Ministers , then that which the Presbyterians blame now in the Independents ; the Vocation of M. Xnox our great Reformer seems very strange , as it is described in his own Chronicle . In one thing indeed he shew himself more Scrupulous , then Luther : for although he had been ordain'd a Roman Priest ; yet , he thought ( not without reason ) that his Popish orders gave him no lawfull Vocation to be a Protestant Minister : and therefore , he expected another call , which was given him , after this manner . Some discontented Protestants , having conspired together , had cruelly kill'd , Spots woods in his history &c. ( as a Protestant Author speaks ) Cardinal Beaton , within his own house , the castle of S. Andrewes , possessing themselvs of all the Cardinals riches ; and thereafter kept out the Castle in rebellion against the State . To this place of security M. Knox had his refuge , carying along with him some Gentlemens children , whom he instructed in the Grammar and new Catechisme . Knox Chron. p. 74. 75 His book saith , that , when these within the Castle perceived the manner of his doctrin ; they dealt earnestly with him , to take vpon him the function of a Preacher . But he refused , alledging he would not run , where God had not sent him ; meaning , that he would do nothing without a lawfull calling . Wherevpon they , going to a private Councel , resolve or give a charge publickly to M. Knox , by the mouth of their preacher Iohn Rough : which was done , at the next Sermon , as it is there at more length described . So by this means , M. Knox gote his Vocation to be a Minister , from the call of that holy Congregation , which was guiltie of murder and robbery , and was then in actual rebellion , by the mouth of their Preacher , who could have no lawfull vocation himself ; but being an vnlettered man , had taken vp , by all appearance , that calling at his own hand ; as many others did . For it is said of him , in the 74. page . Albeit he was not the most learned , yet was his doctrin without corruption , &c. I was much astonished , when this historie of our first Reformer his Vocation was first shown me , in his own book , by a Catholique , who did not faile , to manifest the ridiculousnesse of it , by all the circumstances .

Now these are all the different Vocations of the Protestant Ministers , and all and every one of them are so vnsufficient , that they are disproved not only by Catholiques , but also by most famous Protestants , who are brought to such confusion , in this matter , that they hardly know what to say . For they can neither pretend ordinary nor extraordinary Vocation : not the first ; because they evidently want succession , as also ordination : both which are requisite to an ordinary calling . Not the second : because they want the power of working miracles , and have no extraordinary holynesse , which are qualities very requisite and vsual for all Gods extraordinary Ambassadours . And albeit neither of these qualities were required ; yet , these who pretend this extraordinary Vocation , do fall into such contradictions , that they are evidently known thereby , not to be Gods extraordinary Ambassadours : whom he never vseth to send with contrary Commissions : So that , to the Protestant Ministers or Bishops , agree well the words of S. Cyprian . Cypr. de simplicit . Pra●lator . These are men , saith he , who without any divin disposition , preferre themselvs among rash people , who make themselvs Prelats , without any lawfull ordination : who , none giving to them a Bishops office , take the name of Bishops vpon them . Therefore , the Protestant Pastors , wanting clearly succession from the Apostles , are not Apostolique , and so are not true Pastors but Vsurpers : and consequently the Protestant Church is not the true Church ; for that cannot be the true Church , which hath no lawfull Pastors .

Vpon the other part , this succession of Bishops from the Apostles , has been ever so evidently in the Church of the Roman Communion , that the holy Fathers did bring it , as a most evident argument , to show the true Church : and therefore , they reckon out ordinarly the succession of the Roman Bishops . Aug. cont . epist. fund . c. 4. S. Augustin saith , The Succession of Priests from the Seat of Peter the Apostle , vnto the present Bishoprique , holds me in the Church . And elswhere , shewing the continuance of the same succession , he saith : The continuance of the true Church , by most certain succession of Bishops , Aug. lib. con● advers. leg & prophet , c. 20. doth persevere from the Apostles time , vnto ours , and to the times after vs again . And this succession doth to this day continue in the Roman Church , as evidently , as it did in the time of the holy Fathers ; neither can any thing be said now against it , which might not have been said as iustly by the auncient heretiques . Therefore , as the Church in Communion with the Sea of Rome has been shewed to be one holy and Catholique Church ; so it is no lesse evident , that it is Apostolique , having lawfull Pastors ( as it has ever had ) deriving their Vocation from the holy Apostles , by lawfull ordination & personal succession : and consequently , this is the true Church & lawfull spouse of Iesus Christ .

This matter of Vocation is of great importance : because doctrin depends vpon it ; and because it is easily discerned , so that , it is compared by our Saviour , Iohn 10.1 . to a Gate . As then , it is more easy to hold a theef at the gate , then to thrust him out , being once let in ; so all heretiques are more easily confounded , for lack of Vocation , which is to hold them at the doore of the Church , then by the falshood of their doctrin , which is to expell them , after they are once admitted . For , if they cannot bring evident testimonies of their Vocation & ordination , from a known Pastor of the Church : they are presently known to be Wolves , who run , when they were not sent ; who enter not by the doore , but climb vp another way . Therefore , it is great deceit in some Ministers , to vndertake to prove the lawfulnesse of their Vocation , by the truth of their doctrin : which is a preposterous and ridiculous way . Numer 16. Core and his complices taught no other doctrin , but that , which was taught by Moyses ; and yet , because they vsurped the Priests office , we know how fearfully they were punished . What would be more ridiculous , then , if one would vsurp the Office of a Iudge in the state : and then would prove himself to be a lawfull Iudge , by the iustice of his decisions ? This question then of Vocation , being so important and easy , a Catholique gave me this advice , which I resolve , God willing , to follow , never to admit a Minister to dispute of religion , till he first shew the lawfulnesse of his Vocation , and to make ever that the first question .

Wherefore , having now seen such evidence for the truth of the Roman Catholique Church , to which alone , the marks and properties of the true Church , recorded in Scripture , do so clearly agree , I will draw to an end , by this subsequent Conclusion .

CHAP. XXXVI . The Conclusion .

AS light is more pleasant , after darknesse ; so is the invention of truth more delightfull , after errors . I have now , by Gods grace , and by the former Triall , seen , both our pretended Reformations ( which were called such great engyring Lights ) to be nothing , but thick Aegyptian darknesse , obscuring the chief and most clear truths of the Christian Religion : both in doctrin , & disciplin . I have now found amongst the Protestants , what S. Augustin observed amongst the Manichees , Aug. cont . epist. fund , c. 4. that they have nothing , but a meer promise of truth , a pretext of following only the Scriptures , when indeed they follow their own Errors : That their doctrin is nothing , but counterfeit Mettall , which cannot endure the fire of Triall . Yea , I have clearly seen , that their Church , which is the ground work of all , has not the least resemblance of the Church of Christ ; as she is without ambiguity described , in the Scriptures . For , according to them , the Church of Christ must endure , for ever : But the Protestant Church has only endured , since the time of Luther . According to the Scriptures , the Church cannot be hid , but must ever shine , like a light , set vpon a Candlestick : But the Protestant Church has lyen many hundred years hid and invisible , vnder a bushell . The Church of Christ must have Vnity , as becomes the house of God : But the Protestant Church is full of division & confusion , both in doctrin , & disciplin . The true Church must be holy , in all her doctrin , and fruitfull in produceing Saints : But the Protestant Church teacheth doctrines , which tend to prophanesse & to the neglect of piety & of all good works : and she is so barren , in produceing Saints , that she professeth to bring forth none , but those who continually , or dayly , break mortally Gods Commandments . The true Church , according to the Scriptures , must be Catholique or Vniversal , and must convert all Nations from infidelity to Christianity : But the Protestant Church is only in parts & pettie corners of the earth : and has never , as yet , converted any Nation of Infidels ; but , according to the nature of heresy , has only perverted some ill Catholiques . The true Church must ever have true Pastors , lawfully called and ordained , deriving their Succession , by an vninterrupted line , from the holy Apostles : But the Protestant Churches first Pastors succeeded to none ; and , without any lawfull Vocation & ordination , did intrude themselves by Vsurpation , into the Pastoral office , as all their successors have done . The true Church adheres so closly to the truth , that she is called in the Scriptures , The pillar & ground of truth : 1. Timoth. 3.15 . But the Protestant Church is so inconstant , passing from one falshood into another ; that she may be called the Pillar & ground of Error . The true Church , according to Christs promise , is ever directed by the Spirit of truth , into all truth : But the Protestant Church is misgoverned , by the Spirit of giddinesse ; as is known by fresh experience . These considerations , besides others , make me see the great darknesse , wherein I lay , and have made me to admire of my former blindnesse ; that I , reading so frequently the Scriptures , did not see the monstrous difference , which is between the Church of Christ , there so clearly described , and the Protestant Church , to which not one propertie of the true Church contain'd in the Scriptures doth agree . This shew me , how necessary it is to read the Scriptures with attention , and to implore the Divine Maiesty for spirituall illumination ; without which darknesse will seem light , and light darknesse .

But in the holy Catholique Church , I found not only promise , but also perforformance of truth . I found her faith to be more pretious then gold , which is tried by the fire , as S. Peter speaks ; 1. Pet. 1.7 . which , after greatest opposition and triall , doth ever shine more brightly . I found , in this Church , clearly fulfilled , all the Prophesies , and that to her do agree all the properties of the true Church , described in the Scriptures . For this is the Church , which alone has endured , since the time of the Apostles . This is the Church , which , as a Citie seated on a hill , could never be hid : but , as a Candle set vpon a Candlestick , hath enlightned the whole world . This is the Church , which has been admirable for its Vnity , and eminent for its sanctity : replenishing the heaven with innumerable Saints , who have all lived and died , in the bosome of her Communion . This is the Church , which is Vniversal for time & place , which has had her gates continually open night and day , to receive the strength of the Gentils , which she alone has converted , from infidelity to Christianity . This is the Church , which has had a continued succession of Pastors , descending , without interruption , from the holy Apostles . This is the Church , which adheres so closely to the faith she once received , that she would never part from it , nor yield in one syllabe or letter , neither to Heathnish cruelty , nor to heretical impiety , and which neither force , nor flatterie could ever shake : so that , she may be iustly called the Pillar & ground of Veritie . This Church is the chast Virgin & Spouse of Christ , which has been ever falsly accused , as an Adulteresse , by all Heretical Strumpets , and has been even overloaden with their Calumnies : but she has alwayes adhered vnto her heavenly spouse , who , in his own time , has manifested her innocencie , and brought confusion on her Enemies : And , in a word , this is the Church , which is admirable for its order and government ; for its supreme authority , and invincible strength , for its heavenly doctrin , and great holynesse , and lastly for her power of working miracles . What then can I do more fitly , then , after so great darknesse , to embrace so clear a light ? after so many dangerous errors and wandrings , to put my self in the direct way of Salvation , and incorporat my self without delay into this one , holy , Catholique & Apostolique Church : wherein all the holy Fathers & all the Saints have liv'd and dyed ? What can I vse more properly , then the words of S. Augustin , who saith to this purpose : since we see so great help of God , Aug. dt v●il . credendi c. 17. so great profit and fruite , shall we make any doubt at all , to retire vnto the bosome of that Church , which , from the Apostolique Sea , by succession of Bishops , has obtaind the Soveraign authority , heretiques in vain barking round about it ? &c. To which , not to yield the Primacy , is either a matter of greatest impiety , or of precipitat arrogancy . The same Motives , which held S. Augustin within the Catholique Church , have drawn me vnto it : To witt : Idem cont. epist. fund . c. 4. the Consent of People and Nations , Authority begun by Miracles , nourished by Hope , enlarged by Charity , and Confirmed by Antiquity : The Succession of Priests , from the Seat of Peter , vnto the present Bishoprick : And last of all , the very name Catholique , which , not without cause , this Church has only obtaind , among so many Heresies .

Iohn 1.41 . Iohn 4.29 . As then S. Andrew , and the Woman of Samaria were glad , when they found the Messias foretould by the Prophets ; because they were sure , to find with him , all truth : So am I no lesse overioyed , to have found the true Church , foretould and clearly described by the Messias : for , with her , I am sure to find all truth : since she is the Pillar and ground of Truth ; and Christ has promised to her the Spirit of truth , to remain with her for ever , to lead her into all truth . As the Apostles believed Christ : for the voice of God the Father , who said ; Mark . 9.7 . Luke 10.16 . This is my beloved Son : heare him ; so I believe the Church , for the voice of God the Son , who said : Who heares you , heares me , and who despiseth yow , despiseth me , Math. 18.19 . and who will not hear the Church , let him be to thee , as a Heathen & a Publican . And , as the holy Apostles did believe Christ , in all things ; because he received all , from his father : so I believe the Catholique Church , in all points , because she has received all her doctrines , from Christ & his Apostles , and has faithfully retaind them . This Catholique Church is she alone , which , Lactan. lib. 4. divinar . Instit. c. vlt. as an auncient Father writeth , retaines the true worship . This is the fountain of truth , and House of Faith . This is the Temple of God : into which , if one do not enter , or from which , if one go astray , he is a stranger from the hope of life and eternal Salvation . Here , in this house of faith , is found the the true Catholique & invariable faith , of which S. Augustin truly saith : That no riches , Aug. serm. 1. de verbis Apost no treasures , no honors , no substance of this world are comparable vnto it : Therefore , in end , I will offer vp my thanksgiving vnto God , in the words of that glorious Doctor , for the same benefite . Truly , O Lord , Aug. Soliloq. c. 33. thou art my God , who hast drawn me out of darknesse , and out of the shadow of death : and thou hast called me , into thy admirable light , and behold I see . Thanks be given to thee , O thou , who art the illuminator of my soule . I looked back , and saw the darknesse , wherein I had been , and that profound black pitt wherein I had lyen : and I was sore affraid , and said Wo , Wo be to that darknes , wherein I lay . Wo , Wo be to that blindnes , wherein , I was not able to see the light of Heaven . Wo Wo to that former ignorance of mine , when I had no knowledge of thee , O Lord . But I give thee thanks , O my Illuminator , and deliverer ; because thou hast illuminated me , and I have knowen thee . Yet still am I come too late to thee , O thou antient Truth : too late am I come to know thee , O thou eternal Truth . And , because I cannot praise thee sufficiently , I humbly desire the blessed Virgin , & all the Angels & Saints of heaven , to blisse and magnify thy glorious name ; and to offer vp their holy prayers for me , that , as by thy grace , I have acquired the true faith : So I may also attayn vnto sincere piety : and so may have the happinesse to praise thee , in their holy society , for all Eternity . Amen .

FINIS .

A LITLE TOVCH-STONE OF THE SCOTTISH COVENANT .

BEING desirous , after the Triall of Presbytery , to take a serious view of the late famous , but now vnfortunat Scottish Covenant , Presbyteries principal Chartour : I required the accustomed assistance of my above mentioned Catholique friend ; which he willingly vouchsafed to me . Wherevpon , we had diverse Conferences , and he was also pleased to write some papers on this matter , for my contentment ; out of which , I will make a brief Collection of some principall observations : whereby , as by a little Touch-stone , the Covenant , which glistered so much for a time , and which was sold for the pure gold of divine truth , may be seen , to be nothing but base , & Counterfeit Mettall .

SECTION I. Of the great esteem , and high Titles of the Covenant ; and that it was vniustly called , Gods Covenant .

THE respect , which the Covenanters gave to the Covenant , was so great , that perhaps it may seem incredible vnto posterity . For they esteemd it as much , as if God had sent it from heaven , or had given expresse order for making it . They were not content , to esteem it so much themselvs , but they would have all persons , within their power , to do the same ; They were not satisfyed with mens simple profession to beleeve it : but they enforced all persons , to swear and subscribe it , yea , and to take their Sacrament vpon it , and were resolved by furious zeal , to propagate it by force , throughout the world . They gave it also high Titles : calling it ordinarily Gods Covenant , or the Covenant between God and the Kirk of Scotland : The Confession of faith : The holy Covenant , &c. All which shew their great esteem of it .

At the very first serious view , and once reading over of the Covenant , we presently saw , that it did not deserve these high Titles , and especially of Gods Covenant : because it containd some most grosse and palpable lies , of which , we observed three most obvious .

The first is containd in the very first words of the Covenant , which begin thus . We all , and every one of vs vnderwritten , protest , that , after long and due examination of our own Consciences , in matters of true & false religion , &c. where they professe to have vsed long & due examination of their Consciences , before they swore and subscribed the Covenant . Now this is a falshood so manifest , that men need not to examine their consciensces : but only to recollect their senses , and consider , what their eys saw done , to discover it . For , when the Covenant was subscrived , at the beginning of the Troubles , anno 1638. in the Grayfriers Church of Edinburgh : all the long examination then vsed , was to heare it once read over , accompanied with a Panegyrick , made by the Lord Lowdon , and a prayer by M. Henderson : and immediatly thereafter , all almost , who were present , ran contentiously to it . Throughout the rest of the Countrey , the Ministers commendation of it was made to serve , for all the peoples long & due examination , and presently followed their subscription , with an implicit faith vpon the Ministers bare word : which is no sure ground to relie vpon . The Puritans ran to it every where , with little knowledge and furious Zeal , that they might pull down the Bishops : and the old Protestants , being awakned by their false Alarmes , did swear and subscribe it inconfideratly ; that they might oppose the entrance of Popery , which , they were made beleeve , to be at the doore . So that , it is evident , even to sense , that few of the Covenanters vsed any diligence , most of them vsed none at all , and none of them vsed long and due examination of their Consciences : but their Subscriptions and oaths went before their knowledge , and their knowledge before due Trial and diligence . Whereof this is an evident sign , that , as yet , after 19. years agitation , few of their chief heads know all the points abiured in the Covenant , as opus operatum , works of Supererogation , Stations , and the like . Therefore , the first words of the Covenant are manifestly false .

The second grosse vntruth is a little after the Middle of the Covenant , in these words . And , seing many are stirred vp by Satan and the Roman Anti-Christ , to promise , swear & subscribe , and for a time vse the holy Sacraments of the Kirk deceitfully , against their own Consciences : minding thereby , first , under the external Cloak ef religion , to corrupt and subvert secretly Gods true religion , within the Kirk : and afterward , when time may serve , to become open Enemies and Persecutors of the same : vnder Vain hopes of the Popes dispensation , devised against Gods word , to his greater Confusion , and to their double condemnation , in the day of the Lord Iesus , &c. Here , said the Catholique , are linked together diverse lies , and not only lies , but calumnies : and both so evidently false & impudent ; that the Father of lies , if he had any shame , might be ashamed of them . For what can be more false , and malitious , then to say , that the Pope stirres vp Catholiques , to swear and subscrybe the Protestant , & to abiure the Catholique Religion , against their Consciences ? That he stirres them vp , to vse the Protestants Sacraments , and that of purpose , to subvert their religion , vnder hope of his dispensation ? First , the Catholique Church hath ever constantly taught , with S. Paul , that no evil is to be done , Rom. 3. v. 8. that good may come of it , and therefore , much lesse is the greatest of evils to be done , such as is , the renouncing of the Catholique faith , and swearing of a contrary Religion , against the light of a mans conscience . Secondly , she condemned the Helchesits , in the primitive times , Euseb. lib 6. cap. 31. as Heretiques ; for affirming , that it was lawfull to Christians , to deny Christ externally , in the time of torments & persecution . Thirdly , the Popes , of whom , the Puritans think no sin to lie , are so far from stirring vp Catholiques , to do the forsaid abominations , that they earnestly dehort them from approaching to the least degree of such impiety . Which , to p●sse by other Instances , may be known by the Breviat of Pope Paul the fift , directed to the English Catholiques , in October , 1606. Where he saith : We have vnderstood , that you are compelled by the threatnings of most grievous paines , to go vnto the Temples of Heretiques , to frequent their Meetings , to be present at their Sermons : Truly we vndoubtedly beleeve , that those , who , with so great Constancy and courage have suffered most fierce persecutions , and almost infinit miseries , will never trespasse so , as to be defiled with the society of the desertors of the Divine Law . Neverthelesse , We , being stirred vp by the zeal of our Pastoral charge , and out of the Fatherly care we have , of the Salvation of your soules , are forced to admonish and earnestly beseech you : that , by no means , you would go vnto the Temples of Heretiques , or heare their Sermons , or communicat with them in Rites : least you incurre the wrath of God . For it is not lawfull for you , to do these things , without the dammage of the Divin worship , and of your own Salvation . If the Pope dehorts so earnestly the Catholiques , from going to the heretiques Temples ; how much more doth he dehort them , from abiuring the Catholique faith , and from receiving the Puritans Sacraments ? If the Pope only connived at such actions , it would be a lie and calumnie great enough , to say , he stirred vp Catholiques to do them . But it is a monstrous lie and calumnie , to say , he stirres vp men to do such abominations , when he stirres them vp to the contrary . Neither can the Covenanters ever shew , that any Pope did otherwise , since ever the Protestant religion began . The Catholiques beleeve , that God has such a care of his Church , that it needs not , by periuries , dissimulations , or any false wayes , to be advanced : and they know also , that all hereticall Churches need not , by such vniust means , to be by them subverted . For , by their own divisions , they are sufficient to subvert themselvs ; as long experience hath shewed . Lastly , it is false , that these Catholiques , who , against their consciences , renounce their religion ; do it vpon hopes of the Popes Dispensation : For all Catholiques know , that the Pope , as he himself professeth , cannot dispence in any thing , that is intrinsecally evil , and against the eternal Law of God ; as that action is , in the highest degree . All which may be known to moderate Protest●nts , even by the Confession of Apostat Catholiques .

Therefore , these being so groundlesse lies , and malitious calumnies , the Covenant did well to begin them with the Father of lies ; for thus it speaks : And , seing many are stirred vp by Satan & the Roman Anti-Christ , &c. But it had been no lie , if the Ministers had been yoaked with the Devil in that work : For they have concurred oftentimes with him , to draw and force diverse Catholiques , to renounce their faith , against their consciences : as has been known by many late experiences , since the Covenant began .

But it is strange , to see famous Protestants , yea , and the very same Accusers , guilty of the same Crimes , which they falsly lay to the charge of others , which may be shewed by their own Monuments . Who is esteem'd a more famous Protestant , then Queen Elizabeth , the Foundresse of the Late English Church ? And yet she is taxed by M. Knox , for faigning her self to have been a Papist , for bowing to Idolatry , Knox Chron. pag. 226 and going to Masse , all the time of her Sister Queen Maries reigne . It is known also , how shortly , after her sisters death , she subverted , all that in her lay , the Catholique religion ; albeit she sware to maintain it , at her Coronation . Who gave her Dispensation to vse such dissimulation in religion ? Surely it was not the Pope ; but rather she , as head of her own Church , which is now also subverted , did dispence with her self . It is yet fresh in all mens memorie , how many of the Puritans did swear obedience to their Bishops , and conformity to the late English Churches orders : and yet , when time served , they subverted both . who gave them Dispensations for such hypocrisies and periuries ? That is one of their rare privileges , that they all , and every one of them , by more then Papal power , can dispence with themselvs : as Becan shewes , in a special Treatise of their Privileges .

The third grosse vntruth of the Covenant , followeth , in these words . We therefore , willing to take away all suspicion of hypocrisy , and of such double dealing with God and his Kirk , protest , and call the Searcher of all hearts to witnesse , that our Minds and hearts do fully agree , with this our Confession , oath , and subscription : so that we are not moved , for any worldly respect , but are perswaded only in our Consciences , &c. As then the foundation was false , so is this fabrique which is raised on it . For the most rigid Covenanters know , that many thowsand Protestants were made to put their hands to the Covenant , whose hearts were far from it : and when they could , shew both their hearts & hands against it . And they were so far , from being moved , without worldly respects ; that for these only , they were induced to take the Covenant ; and , so soone as these failed , they abandoned it .

By all which , it is evident , that this Covenant , which containes so many grosse lies and Calumnies , against very sense and experience , cannot be the Covenant of God ; who Loves truth , and hates lies .

SECTION II. That the Covenant is not a Confession , but a Denyal of the Faith .

THE Covenant carieth this Title in print . The National Covenant , or Confession of Faith , &c. But it appeared very soon to vs , not to deserve that Title ; but rather that it ought to be called ; a Confossion , or Denyal of the faith , which it deny's not simply , but with many horrible execrations and blasphemies .

All heresies are of a Malignant Nature , consisting in denyal of some points of the Catholique faith : But there are some , which deny fewer , and others more points of it . In the primitive times , some heresies were cast out of the Church , for one word only against the faith : But the Covenant and Presbyterian religion deny almost al the points of the Catholique faith . For they run through heaven & earth , the Church Triumphant and Militant , they leave neither God nor man , the Angels nor the Saints , the living nor the dead vntouched : but they rob every one of them , of some excellent privilege . For they spoile God of his goodnesse , by making him the Author of sin : Christ of his merits , by denying he dyed for all ; and the holy Trinity of Glory . They spoile the Angels and the Saints of their felicity , and of all respect and reverence from men They rob the Church of the continual assistance of the Holy Ghost ; Man of his free-will , the living of the prayers of the Saints , and the faithfull departed of the suffrages of the living . They rob the Sacraments of Grace , and the Commandments of obedience . Yea , what have they left vntouched , in the Church ? They have taken away many books of the Scriptures , almost all the Sacraments , all Traditions , Priesthood , Sacrifice Vowes , set Fasts , Festival Dayes , Altars , Reliques , Holy Images , all Monuments of Piety , all the antient Ecclesiastical Lawes , all Order and Disciplin , all Comlinesse and beauty from the House of God . They have abolished the Apostolique Government , denyed the Apostles Creed , subverted the Divine Commandments , and abiured all the Evangelical Counsels , and many more points have they destroyed , as we shall see , in the progresse of the Covenant ; so , that never any heresy deserved more the title of Destroyer , never any heretical Confession of Faith deserved so much the Title of the Negation of Faith , as the Covenant . For never any heresy , or negative Confession denyed so many points of the Catholique faith ; and so overturn'd the Christian Religion , both in doctrin & disciplin , & in all the Monuments and helps of Piety .

As the matter of the Covenant is very large , containing so many points of the Catholique Faith , which it deny's ; so the manner , how it doth renounce them ( which is as it were the life and forme of the Covenant ) is very considerable . For it doth not only deny these articles : but it detests and abiures them , yea and blasphemes them , adding a blasphemous Epithet , almost to every point . For thus it speaks : We renounce and detest the Vsurped authority of the Roman Anti-Christ , his wicked Hierarchie , his Devilish Masse , Blasphemous Priesthood , Profane Sacrifice , Bastard Sacraments , Doubtsome Faith , Desperat Repentance , &c.

Behold , said the Catholique to me , what a Rapsodie of lies and calumnies , against manifest sense and experience , against the ancient faith and true religion was fathered vpon God the Author of truth , and was called his Covenant ! Behold , what a blasphemous Negation of the Faith , was entitled the Confession of Faith ! Behold , what a monstrous Idol of lies , execrations & blasphemies , the Covenanters did so highly honour & reverence , as if it had been Gods vndoubted truth : and not only did Idolatrize it themselv's : but , with furious zeal and rigour , enforced others , to adore , it against their Consciences , S. Cyptian affirmes , that the Devil , Cypr. de sim●l . Praelator . Hieron in Esaiā c. 21. in place of the old Pagan Idols , has invented the deceits of Errors & Heresies : and S. Hierom saith : that all Heretiques are Idolaters , adoring their own fictions , and imaginatio s , as divin truths . According to this doctrine , if the Covenant containe heresies ( as we shall see it containes not a few ) the Covenanters have been great idolaters . The old Pagans did indeed adore false Gods and the works of their own hands : but never any , carying the name o Chr stians , did more Idolatrize the fancies of their own braines , then the Covenanters have done . The prosperity of the Covenant for a time , did blind many : but now , the Visitation , which God has sent vpon it , has opened the ey 's of a great part ; so that the Covenant , which was before the obiect of their greatest reverence & respect , is now become the subiect of their laughter & sport . The Prophet Ieremy foretells , that these miseries should befalls to all Idols . They are vain things , Ieremy 10.15 . Hieron . ●u hunc lo●um . saith he , and a work worthy to be laughed at : in time of their Visitation they shall perish . Which words S. Hierom applies excellently to Heresies . Who would not laugh , saith he , when he considers the Idols of Heretiques ? &c. Heresies prevaile only , for a time , that these , who are chosen , may be made manifest , and be approved . But , when the Visitation of God comes , and his eys do behold their fooleries , then all are quyet and si●e it . And so now is the Covenant , silent , and fallen asleep .

But enough , for our intended brevity , of the false Titles of the Covenant , and of the grosse vntruths in it , against sense . We shall now run briefl● through the Spiritual vntruths of it against Faith .

SECTION III. Of the Covenantes vain pretext of the word and Spirit of God : and of the marks , by which they describe their Rel●gion .

THAT this matter may proceed more clearly , we shall set down in order the words of the Covenant ; and then subioyn the Observations we made vpon them . The Preface then of it goes thus .

Covenant . Wee all , and every one of vs vnderwritten protest , that , after long & due examination of our Consciences , in matters of true & false religion . Wee are now , throughly resolved of the truth , by the word & Spirit of God : And therefore , we beleeve , with our hearts , confesse with our mouths , subscribe with our hands , and constantly affirme , before God & the whole world , that this only is the true Christian faith and Religion , pleasing God , and bringing salvation to man , which now is , by tho mercy of God , revealed to the world , by the preaching of the blessed Evangel , and received , beleeved , and defended by many and sundry notable Kirks & Realms : but chiefly by the Kirk of Scotland , the Kings Maiesty , and the three Estates of this Realm as Gods eternal Truth , and only ground of our Salvation : as more particularl● is confessed in the Confession of our faith established , and publickly confirmed by Sundry Acts of Parliament : and now , of a long time , hath been openly professed by the Kings Maiesty , and whole body of this Realm , both in Burgh and Land . To the which Confession and forme of Religion , we willingly agree in our Consciences , in all points , as vnto Gods vndoubted Truth , and Verity grounded only vpon his written word .

To passe by the first sensible vntruth , about the long and due examination of their consciences , which was lately touched ; they pretend next , that they are fully perswaded of the truth of their Religion , by the word and Spirit of God . But this is no new song , neither is it only peculiar to them . All sects , although never so monstrous , which receiv'd the Scriptures , have made , and do make the same pretexts : And this they must all do , or else they would get few followers . But that the Covenanters make this pretext as falsly , as any other sects , is very evident . For first , they falsly pretend to be perswaded of the truth of their Religion , by the word of God , seing they beleeve diverse points , as principal articles of their religion , which are expresly against the word of God . Which may be shown by many Instances : but we shall be content with two or three . The Covenanters beleeve , as the principal article of their religion , that man is iustifyed by faith only , which is clearly against the word of God , which saith in expresse tearmes : Man is not iustifyed by faith only . Iames 2.24 . They beleeve , that the Commandments are impossible to be kept : Which is against the word of God , which affirmeth that Gods Commandments are not grievous , 1. Iohn . 5.3 . and that Zachary & Elizabeth did keep them . They beleeve , that the Eucharist is not the body and blood of Iesus Christ : Luke 1 6. which is directly against the Scripture , which affirmeth : It is his body and blood : and that , with such words , as design the true body & true blood . Therefore , it is evident , that they cannot be perswaded of the truth of their religion , by the Word of God , seing the principal articles of their religion are so clearly against the word of God . Yea , before their religion can be true , the most clear truth in all the Scriptures must be false , to witt : the perpetuity of the Church of Christ . For their whole religion is founded vpon that supposition , that the whole Church of Christ had become Anti-Christian , and had perished , for a long time , before Luther : Then which , nothing can be more against the word of God , as we have seen above . Neither have the Covenanters any other refuge , to shun these contradictions , between their beleef and the Scriptures , but to fly vnto tropes & figures , and pretend , that these places of Scripture must be vnderstood figuratively : which is the very fraude , that was vsed by the auncient heretiques . So soone , Aug. lib 3. de doct. Christian . 6.10 . saith S. Augustin , as any Error doth prepossesse their mynds : they esteem all to be figures , which the Scripture saith to the contrary . Yea , they must bring senses , iust contrary vnto the words of the Scriptures : as for example , the Scripture saith : Man is not iustifyed by faith only , which , according to their beleef , must be vnderstood , as if the Scripture said , Man is iustifyed by faith only : which it nowhere saith . Therefore , if men can be perswaded by the Scripture , to beleeve such things , as are contrary to the expresse words of Scripture ; the Covenanters are perswaded by the Scripture , of the truth of their religion : otherwise they are not ; but rather perswaded to the contrary .

Secondly , they come as small speed of their pretext , of the Spirit of God . For first they can bring no more ground for it , then all sects do , that is their own bare words : and therefore , they ought not to be beleeved more , then others . Secondly , They cannot be perswaded , by the Spirit of God , who oppose the Catholique Church , which , according to Christs promise , is ever directed by the Spirit of Truth . S. Iohn , who adviseth vs wisely , not to beleeve every Spirit ; but to prove the Spirits , if they be of God , gives this Touch-stone , by which they may be tryed . He that knoweth God , 1. Iohn c. 4. v. 6. saith he , knoweth vs , and he that is not of God , knoweth vs not . In this , we know the Spirit of Truth and of Error . This same Touch-stone has held in all succeding generations . For these , who would not beleeve the Catholique Church , and the Pastors thereof , succeeding vnto the Apostles : although they bragged never so much , of the Spirit of God , were instantly seen to be misled by the Spirit of Error , and were condemned as heretiques ; who , with insolent folly , would appropriat the Spirit of God vnto every one of their own giddie heads , and yet deny it to the whole Catholique Church , against the clear Scriptures The same holds against Calvin & his descendents , the Presbyterian Covenanters . Thirdly , They cannot have the Spirit of God , which is the Spirit of Vnity , who have mingled among them , the Spirit of giddinesse , and Contrariety : by which their Erroneous Spirit is discovered now , even to the most simple among the people . Lastly , the Covenanters falsly pretend that they are fully perswaded , of the truth of their religion . For , if they had full assurance of it , they would not make so many changes in it : and besides , their Director is very vnconstant : for what is more changeable , then the privat Spirit ?

Having seen now , said the Catholique , the Covenanters vain & false pretence of the word and Spirit of God , we will briefly run through the description of their religion : and , to spare paines of often repeating their names , we will turn our speech to them . First , you say : that your faith & religion is the only true faith , & religion pleasing God , and bringing Salvation to man . If this were true , the world , for many ages had been in a pittifull condition . For , about the space of a thowsand , or 12. hundred yeares , your faith & religion were not known ; and so all that time , there had been no means of salvation . By which device , you not only controule the clear Scriptures : but also show your selvs enemies to the Glory of Christ , to the riches of his Grace , and to the perpetuity of his Kingdome , yea and to the very good of Man . And lastly you oppose most famous Protestants , who acknowledge , Salvation was had in the Roman Church , before Luther ; and may be had now after him ; in so much , that King Iames , in his speech to the Parlament , 1605. sharply censures you , for this cruel opinion . We confes , saith he , that many Papists , ( especially our Ancestors , ) &c. may be saved : and often are saved : detesting , in this parte , and iudging worthy of fire the cruelty of Puritans , who yeeld Salvation to no Papist . Secondly , you describe your religion further , saying that it is now reveald to the world , by the preaching of the Evangel. But that is rather a mark of the false , then of the true religion . For the true Christian faith was reveald of old , by Christ & his holy Apostles ; and from that time , could never be hid : But your Presbyterian faith has iust two contrary qualities , to witt : it is now reveal'd , and has lyen long hid . S. Vincentius Lyrinensis sheweth the nature of your faith , by describing the doctrine of the auncient Heretiques . What do they propose , saith he , Vincent Lyr. cont. haeres . c. 12. but new and vnheard doctrines . For you shall heare some of them say . Come ô you vnwise & miserable men , ( who are commonly called Catholiques ) & learn the true faith , which , besides vs , none knoweth ; which has lyen hidd many ages , but now is lately revealed and manifested . Neither doth it a white availe you , that you call your faith the Gospel ; and the revealing of your faith , the preaching of the Gospel . For so , all heretiques call their greatest Errors , the Gospel of Christ . S. Hierom saith wisely , that the Gospel of God , Hieron . 1. ad Galat. by a false interpretation , becames the Evangel of man : or , which is wo●se , the Evangel of the Devil . So there still remaines a great question about the truth of your preaching ; which is nothing but your privat interpretation .

Thirdly , to make your faith more commendable , you pretend , that it is both auncient & Vniversal . You pretend Vniversality , when you say , that your faith is beleeved , received , and defended , by many Notable Kirks and Realmes , but chiefly by the Kirk of Scotland . Next you lay claime to a certain kind of Antiquity , when you say , that it hath been of a long time openly professed . Such is the evidence of Truth , that Enemies to it are sometimes enforced , to make vse , or rather a shew of it .

But to speak first of the vniversality of your faith : where are all these many notable Realmes and Kirks , which you affirm do professe your religion ? In Europe no such Kingdomes can be found . For Swedland & Denmark are known to be Lutherians , who have neither Vnity of faith with you , nor Communion in Sacraments , and abhorre the very name of Calvin , & of all Sacramentaries . The Realme & late Church of England maintaind the Hierarchy of the Church , abhorring very much the Anarchy of your Presbytery : and now , since England became a Commonwealth , it hates nothing more then the Soule-Tyranny , as it is commonly called there , of your Presbytery . The other famous Kingdomes of Europe are either totally , or for the much greater part , Roman Catholiques : So that , the many Notable Realmes of your religion , are as yet invisible , vnlesse you would count all those to be of your religion , who are not Papists , or who go vnder the general name of Protestants . But that cannot be done ; for the Vniversality of a Church requires Vnity in faith , & Communion in Sacraments , which you evidently want , with a great part of Protestant Churches . And therefore , knowing that you want this Vnity ; you wisely pretend , that this faith , which you so much praise , is chiefly professed by the Kirk of Scotland . For every one of you pretends to be chief , and will not yeeld to another .

Then yow come as little speed of your Antiquitie . For all the long time , that your faith was profest , from the beginning of your Reformation , to the first making of the Covenant , is but about 20. years , and as yet to this day , it has not past the bounds of one Age. If you had the Vniversality & Antiquity of the Catholique Church , how would you glory ; when you make such a stirre , with your fewnesse and Novelty ? For your one Kingdome , and your one hundred years , in which your religion has been professed : we can show you the same Kingdome , professing the Catholique religion , above 14. hundred years ; and all the famous Christian Kingdomes and Countries of the world , making the same profession , even to the first time of their Conversion , from Infidelity to Christianity . And for your one King , mentioned in your Covenant , which he took in his younger years ; disproveing it , when he became more ripe : as appears in the Conference , at Hampton-Court ; we can show you 80. Kings of the same Nation , diverse of which are glorious Saints in heaven , who lived and dyed in the Catholique Profession ; To whom we may add , all the famous Christian Kings & Emperours , that have been in the world .

But , albeit you were more spread , then you are : you would find no great advantage by it : S. Augustin compareing you , with good reason , to smoake , Aug. serm. 2. in . Psal. 36. which doth vanish so much the sooner , by how much it is greater , & more dilated abroad . This we have seen verifyed , in our time . For the late Church of England , intending to dilate her self in Scotland , did shortly thereafter vanish like smoake in England . Again , the Scottish Presbytery , indeavouring with great zeal , to propagate it self in England , lost soone much of its fyrie force in Scotland . Secondly , Antiquity of your religion would tend no lesse to your ruine : for , as S. Hierom hath observed , all heresies please only men for a time , and when they grow old , they weare out of request as may be known , by the many alterations of religion , that have happened in Scotland ; but especially in England , since their publique fall from the Catholique religion .

Then , for Acts of Parlament , whereby you say your faith is confirmed ; they cannot be very many , seing the religion is so late : neither can they give great confirmation to a religion : because they are very changeable . We see one Protestant Parliament has ransacted the Kings Su●remacy , which many Protestant Parliaments had enacted : and that , which was before declared Heresy , if not Treason , to deny , is now iudged both great follie and Treason to affirme . The true religion is warranted by a higher authority , then by earthly Courts : But the Protestant religions are made , and vnmade , by Protestant Parliaments .

The last point here proposed containes three vntruths linked together ; as where you say , that you all willingly agree in all points : All the Horologes of the world will sooner agree , then your wills . When coercive power is now taken out of your hands , you see , how many do willingly & freely disagree from you . Then you call all the points of your faith , Gods vndoubted truth , which they cannot be , besides other reasons ; because many Protestants doubt of diverse of them , yea they think them vndoubted falshoods : and besides , yourselves are often changeing them : which shewes , that many articles of your faith are doubtsome ; and your faith of them is nothing , but meer opinion .

Lastly , it is most false , that all your faith is grounded only vpon the written word : because you beleeve some things , without the word of God , as the changeing of the Sabboth into Sunday , the baptizing of infants ; and , which is more , you beleeve some points against the expresse word of God ; as your article of Iustification by faith only , to speak nothing of diverse others . And moreover , you lay down a false ground , when you professe to beleeve nothing , 2. Thes. 2.15 . but what is containd in the Scriptures , whereas they expresly bid you : Hold fast the Traditions .

Thus we have seen all your pretences ; as about the word & Spirit of God , the Vniversality & Antiquity , of your faith ( by which you would make it more commendable ) to be false & groundlesse . Now we shall see , how bitterly you renounce & accurse the Catholique faith .

SECTION IV. Of the Popes Supremacy : where it is shewed , that the Pope is not Anti-Christ , nor an Vsurper : as the Covenanters do calumniate .

AFTER the former Preface , follow these words of the

Covenant . And therefore , we abhorre and detest all contrary Religion & Doctrin ; but chiefly all kind of Papistry , in generall and particular heads , even , as they are now damned & confuted , by the word of God , and Kirk of Scotland . But in special , we detest and refuse the Vsurped Authority of the Roman Anti Christ , vpon the Scriptures of God , vpon the kirk , the Civil Magistrate , and Consciences of men , &c.

Here you ingenuously confesse your selves , to have one quality , which all heretiques have ever had ; to hate and detest most the Catholique religion . And your practice sheweth , this your Confession to be true . For , albeit any person become a Socinian , Anabaptist , or Atheist ; you take no great notice of him ; but , if you heare of any , that is become a Papist , he is sure to get no more rest . Next , as you falsly pretended your faith to be contain'd in the word of God : so now , as groundlesly , you pretend , the Catholique faith to be condemned by the same word , which , as yet , you could never make good , in any one point . It is true indeed , that the Catholique Church is condemned by the Church of Scotland : But it is as true , that the Church of Scotland is condemned by the Catholique Church , which is of far greater authority , and which has iudged & condemned all former Heresies , and Triumphed over them .

Now followes your dismall song , with your abiurations & detestations of the Faith , Order , & Disciplin of the Catholique Church ; and first , you strick at the Visible head and Governour of it , vnder Christ , whom you call Anti-Christ : detesting his Authority , which you call vsurped . The principal reason , for which you beleeve this strange article of your faith , to witt , that the Pope is Anti-Christ , is , because he claimes Primacy over other Bishops , and extends his care over the whole Church , which he affirmes to be committed to his charge , as vnto S. Peters Successor . If your reason were good , then S. Peter himself had been the first Anti-Christ : For both the Scriptures and Fathers show , that he received from Christ , the primacy over the other Apostles , and that the care of the whole Church was entrusted to him . S. Mathew shewes , that Peter was the first of the Apostles . The names , saith he , Math. 10 , 2. of the Apostles are these : the first S●mon , who is called Peter . Now Peter was not first in calling , but in preeminence . For ( as S. Ambrose saith in 2. Cor. 12. ) Andrew first followed our Saviour , before Peter : and yet the Primacy Andrew received not , but Peter . The same is showed by the change of his name , which Christ promised in the 1. of S. Iohn , and thereafter performed , Math. 16. in S Mathew : where he said : Thou art Peter , or a Rock , and vpon this Rock , will I build my Church &c. And I will give vnto thee the keyes of the Kingdome of heaven , &c. This change of the name of Simon into Peter , foretold by Christ , and thereafter performed by him , is not without great mystery : and these excellent privileges , which our Saviour promised to him , of the keyes of the Kingdome of heaven , & of binding and loosing , do show , that he was particularly to grace and advance him , above others , which he performed after his resurrection ; when he said to him : Feed my sheep , feed my Lambs ; giving him thereby the charge of his whole flock . 5. Iohn 21.16 . The same Supremacy of S. Peter may be showed , by many other preeminences , recorded in Scripture ; as how Christ prayed particularly for him , that his faith might not faile , and payed Tribut for him : but for brevities sake , they are omitted .

Now , we shall briefly see , how the holy Fathers vnderstood these Scriptures . S. Gregory the great saith : Greg. lib ● . ●p●st 7 ● It is manifest to all persons , who know the Gospell ; that , from our Lords own mouth , the ●●re of the whole Church was 〈◊〉 to S. Peter , the Prince of the Apostles : for to For what end , saith he , did Christ shed his blood ; Chrysost. lib. 2. de Sacerdotio . Aug. epist. 86. but that he might purchase these sheep , the care of which he committed to S. Peter , and his successors . S. Augustin calls S. Peter , the Head of the Apostles , the Gate-keeper of heaven , and the Foundation of the Church . S. Cyprian saith : Cypr. epist. ad Iulian. We hold Peter , the Head and Roote of the Church . And , in a word , all the holy Fathers affirm the same . They do likwise acknowledge , that the Bishops of Rome are S. Peter successors , in that supreame Authority . S. Athanasius , writing to Pope Liberius , saith : Athanas epist ad liber . & Ep. ad Felicem . For this cause , the Vniversal Church is committed to you by our Lord Iesus , that you should labour for all men . And again , writing to Pope Felix , he saith : Thou art Peter , and vpon thy foundation , the Pillars of the Church , that is , the Bishops are fortified . S. Augustin saith : Aug. ep. 165. in the Roma● Church , the Principality of the Apostolique Chair did ever flourish . And elswhere : Number the Priests from the Sea of Peter , Aug. in psal. cont . part . Donati . and in that order of Fathers , see , who succeeded to another . This is the Rock , which the proud gates of hell do not overcome . To which we shall only add the testimony of S. Bernard , who writes thus to Eugenius . Thou art he , to whom the keies of heaven are delivered , ●ern . l. 2. de consid . c. 8. and to whom the sheep are committed : there be other Porters of heaven , & other Pastor of flocks but thou ●●st ●●●erited , in more glorious and different sort : For they have every 〈◊〉 their particular s●ock : but to thee all Vniver-●●● 〈…〉 of all the Pastors themselvs . But thou wilt ask me , how I prove that ? even by our Lords word . For , to whom of all , I say , not only Bishops , but Apostles were the sheep so absolutely , and without limitation committed ? If thou lovest me , Peter , feed my sheep . He saith not the people of this kingdome , or that Citie ; but my sheep , without all distinction . So S. Bernard . By which Authorities & Testimonies , both of the Scriptures and Fathers , you see , what solid ground the Popes authority hath , that it was confer'd by Christ on S. Peter ; and that it has been acknowledged by the holy Fathers & Christian world , in the Bishops of Rome his Successors . Therefore you very rashly have reiected this authority , which has been established & confirmed , by Christs special providence , vnto this day ; but more wickedly do you call it an vsurped Tyranny , and beleeve the Pope ( for vindicating and exercising the same authority ) to be the great Anti-Christ ; whereas you ought to acknowledge him , to be the Vicar of Christ . These , who honour & reverence the Authority of the Bishops of Rome , & of the Apostolique Sea , follow the example of all the holy Fathers and auncient good Christians : but these , who now a dayes endeavour to dishonour and revile them , have the Heretiques for their Predecessors , who never caried good-will to them . S. Augustin shewes , that the Donatists called the Apostolique Sea , the Chair of Pestilence : but that is nothing , to the Epithets of the Covenanting Ministers . Who ex●eed , in railings and blasphemies , all that ever spoke : when they fall vpon this point ; making thereby the simple people beleeve , that Anti-Christian article of their faith , that the Pope is Anti-Christ . But the holy Fathers tooke it for an vndoubted mark , that these , who did not acknowledge the Popes authority , and were not of his Communion , belonged not to Christ , but to Anti-Christ . S. Hierom , writing to S , Damasus , saith : who gathereth not with thee , scattereth : that is , who it not Christs , is Anti-Christs .

Having now seen , that the Pope ( whom the Covenanters call malitiously Anti-Christ ) is the Vicar of Christ : it remaines evident , that his Authority is lawfull , & not vsurped . For he , who is a iust Possessor , is no Vsurper . Yea he has been so far , from vsurping over the Scriptures , the Church , &c. that he has chiefly preserved them , from the Vsurpations and corruptions of Heretiques . And first , it is shewed , that he doth not vsurp over the Scriptures , as the Covenanters do calumniate : For he neither Vsurps over the letter , nor the sense of them . Not the first . For both the Pope & whole Catholique Church professe , that they only declare , that to be Scripture , which they received for such , from the holy Apostles : and it 's by their care & diligence , that the letter of the Scripture has descended pure , & free from corruptions , vnto our hands : whereas , it might have been altogether corrupted , or totally perished , for Protestants . Neither do the Pope , or Catholique Church vsurp over the sense of the Scriptures : but they preserve that sense , which is conforme to the Vanimous consent of the auncient fathers , & of the Primitive Church . Secondly , the Pope doth not vsurp over the Church : because the care and charge of it was committed by Christ , to S. Peter , and to his Successors : as we have seen : and he preserves the Church , from the Vsurpation of Heretiques . Thirdly , He doth not vsurp over the Civil Magistrate . The experience of many ages , in all Christians Kingdomes & Common-wealths , is more then sufficient , to make this good : & to manifest the impudent falshood of the Presbyterian calumnie , to the contrary . Fourthly , The Pope doth not vsurp over the Consciences of men , but as chief Governor of the Church , has lawfull authority to make Ecclesiastical Lawes , which bind in Conscience ; as also all the iust Lawes of Kings & other Civil Magistrats do bind in Conscience , to which their subiects ought to obey , according to that of S. Paul : Be subiect , not only for wrath , but also for Conscience sake . Rom. 13.5 . And the contrary doctrin of Protestants , which affirmeth , that neither the Lawes of Church , Kings , or other Magistrates do bind in conscience , is much detested by the Catholique Church , and opens a broad way to all disobedience .

But now , it will not be amisse to show , how yow are destitute of all lawfull authority and deeply guilty of the same Vsurpations , which yow falsly impose on others . First , all heretiques , who go out of the Church , and having no lawfull calling , or authority , take vpon them to be Pastors , and impose their new doctrines & Lawes , vpon the Church , are truly Vsurpers , and are called Theeves by our Saviour ; who enter not by the doore , but climb vp another way . So S. Optatus speaks to the Donatists : How comes it to passe , Opt. lib. 2. cont. Parmen. saith he , that you , who are fighting against the Chair of Peter , by your presumptions and Sacrilegious boldnesse , contend to Vsurp the keies of the Kingdome to your selves . Thus Luther & Calvin , the two chief . Apostles of Protestants , were Vsurpers ; who , being private men , without any lawfull calling , or authority , would bring in new doctrines , and prescribe lawes to the whole Catholique Church . And in this , the Covenanting Ministers do imitate them . Secondly , they vsurped in particular , over both the letter and sense of the Scriptures . For Luther added the word Only to them , in the matter of Iustification , and tooke the whole Epistle of S. Iames , and the Apocalypse from them . Calvin also , by his private Spirit , made vp a new Canon , not known before his time : expunging many bookes avnciently received , out of the Scriptures : which new Rule the Covenanters follow . Then , for the sense , they transgressed the bounds set by the Fathers , reiecting the auncient sense preserved by the Catholique Church , and invented new senses of their own imaginations , which they enforced vpon others , as divine Truths . In this also , you Covenanting Ministers , have followed closely their footsteps . For you have been no lesse fertile , in inventing such new senses ; then active , in enforceing them vpon others . Thirdly , your pretended Reformers were Vsurpers over the Church , who , having no lawfull calling , nor authority , tooke vpon them to be Reformers of the Church : who would impose their own fancies , as lawes & divine Oracles on the Church : who insolently ▪ would take vpon them , to iudge and condemn the whole Catholique Church ; and who , vnder pretext of Reformation , have destroyed almost all that is sacred ▪ in the Church ; barbarously destroying many excellent Churches , and Sacrilegiously vsurping and plundering the riches & Ornaments of them . This Luther and Calvin did , at the beginning , and this you have compleated in a great measure , above all their progenie . Fourthly , you are also very guilty of Vsurpation , over the Civil Magistrate . The late riseing of your religion cannot furnish vs old histories : but for your short time , you have been prettie bussie , and afford vs a good store . For , in our Countrey , there have been only 3. or 4. Princes , since your religion Began , and none of them has been exempt from your Vsurpation . First , The Queen Regent was deposed by you , from her Regency , and died shortly thereafter , for grief . Secondly , How you vsed her daughter , Queen Mary Stewart , it is notoriously known to the world : For , after you had imprisonned her , & enforced her to renounce her Crowne ; you never desisted ; till , by persecuting of her vnto death , you made her purchase a more glorious Crown , and yet , by your calumnies , after her death , augment her glory in heaven . Thirdly , Basili . con. Doron . How you Vsurped over King Iames her Son , he himself hath registred , to your no small infamy . And albeit you did not prevaile against him ; yet , you have payed home that deficiency with Vsury , to his Son the late King Charles . By this may be seen , whither the Pope or yow do Vsurp more , over the Civil Magistrate . Lastly , you have been great Vsurpers over mens Consciences , as may be known ( to passe by all other instances ) by your furious vrgeing this same Covenant , vpon many Protestants , against their Consciences : for which , they give you the Title of Soule-Tyrants .

By all which , may be seen , that you are very guilty of the same Vsurpations , which you falsly obiect to others .

SECTION V. That the Lawes of the Catholique Church are not Tyrannous , nor her doctrin , concerning the Scriptures , and office of Christ , erroneous .

AFTER you have renounced the Popes authority , as vnlawfull , then yow renounce his Lawes as Tyrannous , and the doctrin of the Catholique Church , concerning the Scriptures & the office of Christ , as Erroneous . For thus you speak in your Covenant :

We detest all his Tyrannous Lawes , made vpon indifferent things , against our Christian libertie . His Erroneous doctrin , against the sufficiency of the written word , the perfection of the Law , the office of Christ , and his blessed Evangel.

If you renounce all lawes , made vpon indifferent things , pretending , that they are against your Christian libertie : then you renounce the most part of all Lawes , both Civil and Ecclesiastical , ( which are ordinarly , vpon such matters ) and , in a certain manner , restrain libertie . Then you may renounce also the Lawes of the Apostles : Acts 15. for they made some , vpon indifferent things ; as to abstaine from things strangled , and from blood ; giving them out in the name of the holy Ghost , and commanding them to be kept by the first Christians : which Lawes , albeit they restrain'd libertie ; yet they were not against Christian libertie , which consists principally in three things , to witt , in freedome from the slavery of sin : in freedome from the fear & servitude of the Moral Law , by receiving the gift of Charity , through Christs grace , whereby we willingly and ioyfully-fullfill the Law : and lastly , in freedome from the bondage of the Iewish Ceremonial Law , which S. Peter calls a heavie yoak . These are the liberties , wherewith Christ has made vs free ( as was shown me , at more length ) and are not , as the Covenanters do imagine , a libertie to do , what every man lists , or to be vnder no obedience of Spiritual , or Temporal Lawes . Against which licentious libertie S. Peter gives warning , in these words : Be subiect vnto every humane Creature , for God , 1. Pet. 2.13 . &c. as free , and not as having freedome , for a cloke of malice . And S. Paul to the Galatians : You are called brethren into libertie : Gal. 5.13 . only make not this libertie an occasion to the flesh , &c. Now all the Lawes of the Catholique Church , against which the Ministers make heaviest complaints , as about lentfasting , abstinence from flesh on frydayes , the single life of Church men , and the like , may be easily shown to have been observed , in the primitive times , to be most iust , nowayes Tyrannous , or against our Christian libertie ; but that they rather tend vnto Christian perfection , which is the greatest libertie of a Christian : and that the Ministers , who speak so much against these holy Lawes , make their libertie [ as S. Paul speaks ] an occasion to the flesh , or as S. Peter saith , a cloke of malice .

But it would indeed seem very strange , if it were not so ordinary among you , that yourselves do such things , without all authority , which you blame in the Catholique Church , vnto which Christ has given so great authority . For have not you , dureing the space of some few years , heaped vp more Lawes and decrees in your Assemblies , then exceed all the body of the Canon Law ? And yet you cannot deny , but the most part of these Lawes is made vpon indifferent things , and some of them , in the Iudgment of many Protestants , vpon false things : as your Lawes for swearing & subscribing the Covenant . You pretend much Christian libertie , which you promised to the people ; but indeed you kept them in more then Iewish slaverie . For , to passe by many other instances , you would not suffer the people , vpon Sundayes , after they had been much wearied , hearing both your long some Sermons & prayers , to be seen on the streets , or to go and recreat themselves in the fields : which truly was greater then a Iudaïcal servitude . The Catholiques find the yoak of Christ sweet , and the Lawes of his Church , their loving Mother , not heavie . But many Protestants find the yoak of your Presbytery , which they esteem a cruel step-mother , to be very bitter , and think your Lawes , not only against their Christian libertie , but also insupportable .

Now , we come to your other heavy accusations against the Catholique Church , which , for brevities sake , we must only touch . Yow accuse her doctrin , as Erroneous , against the sufficiency of the written word . But without all reason . For she teacheth , that the written word is sufficient in this sense , that it containes immediatly the substance of our faith , all the articles necessary necessitate medij , for mans Salvation : and also it containes mediatly , all , that we are to beleeve , in that it remits vs to the Church , which it assureth vs , is governed by the holy Ghost in all truth , Whence it evidently followeth , that we draw that truth out of the scriptures , which we draw out of the mouth of the Church : for , whosoever deputes an other to speak for him , speaks mediatly by his mouth . So S. Augustin reasoneth ; Aug. lib. 1. cont. Cres . c. 33. Albeit saith he , we can produce no example of Scripture , concerning this matter , yet hold we the truth of the same Scripture , seing we do that , which is conformable to the Vniversal Church , which the authority of the same Scripture commends vnto vs . And in this sense , the written word is most sufficient . But it is not sufficient in the common sense of heretiques , who will have the dead letter of the Scripture , to be sufficient , without having recourse to the Catholique Church for the true sense of it : and who will have nothing to be beleeved , but what is formally & expresly containd in it . For that is directly against the Scriptures themselvs , which referre vs to the Church , and bid vs stand fast , and hold the Traditions : That is also against the doctrin of the auncient Fathers . S. Chrysostome saith : Chrys. on 2. Thess. 2. It is evident , that the Apostles did not deliver all things by writing , but many things without ; and those be as worthy credit , as the others . Epiphanius saith to the same purpose : We must vse Traditions : Epiph. hares . 61. for the Scriptures have not all things . That is contrary to the practice of the Covenanters , who beleeve somethings without Scripture , and diverse points against it : as we have seen above .

And lastly , it has furnished weapons to the Socinians and Anabaptists , to fight against the Presbyterians , who now by experience , are become more wise , then at the beginning . For in their new Confession of faith , at Westminster , Confess . West . 6.1 . art. 6. they say : That the whole Counsel of God , concerning all things necessary to Salvation , is either expresly set down in Scripture , or , by good and necessary consequence , may be deduced from Scripture . So that the Scripture , which was before sufficient , without Church and Traditions , is now not sufficient to Salvation , without Logique and Consequences : which doctrin makes them fall into another grosse folly , to quite the Church , the pillar and ground of Truth , and have recourse to Philosophie and fallible consequences ; wherein these new sects are not behind with them , but by the same principle , do vndermine them .

You next accuse the Catholique Church of erroneous doctrin , against the perfection of the Law , the office of Christ and of his Evangel: But you do not make good your accusations : neither show yow , wherein these pretended Errors do consist . Yet it may be easily shown , that your accusations are false , and that your selves are guilty of the same crimes . For the Catholique Church teacheth , that the Law of Christ is most perfect , and that the very substance of perfection consists in keeping it , and that none can be perfect , without fulfilling it . And albeit it be true , that she teacheth , there be some Evangelical Counsels , which make a man more perfect , then the precise keeping of the Law : yet that doctrin is nothing against the perfection of the Law . For this , was the doctrin of Christ , of S. Paul , and of the holy Fathers . Our Saviour , having said to the young man in the Gospel . If thou wilt enter into life , Math. 19 18.21 . 1 Cor. 7.38 . keep the Commandments : and receiving answer , that he had kept them all , adioynd : if thou wilt be perfect , sell that thou hast , and give it to the poore . S. Paul also saith : Who maries , doth well , but who maries not doth better . S. Augustin vpon our Saviours former words saith : Our good Master distinguished the Commandments of the Law , Aug. epist. 89. ad Hila. from this more excellent perfection : For there he said : If thou wilt enter into life , keep the Commandments : and here : if thou wilt be perfect , sell all . By which , it may appeare , that the doctrin of the Catholique Church in this matter , being the same that Christ , his blessed Apostle , & the holy Fathers taught , is not against the perfection of the Law . And the same may be made good also by the light of reason . For every thing is perfect , when it has perfection in its own degre : and so the Catholique Church teacheth , that the Law of Christ is most perfect in the nature of a Law , that no Law can be more perfect ; and that perfection consists essentially in keeping it . Which nowayes hinders , but that there may be some works not commanded , but Counseled , which may be prefer'd in perfection , to some works commanded , and so some Counsels may be called more perfect , then the Commandments , which are about the same matter . As for example : it is more perfect to sell all for the Love of God , which is only a Counsel , then not to steal , which is a precept : As it is also more perfect , to keep chastity , then to marie , and not commit adulterie . Again , there are some Counsels more perfect , then any of the Commandments , not in regard of the external work , but of the internal charity , which they presuppose , and to which they lead . For it presupposeth a greater degree of perfection & charity , to renounce all riches & pleasures , which are otherwise lawfull , for the Love of God ; then to equal and prefer nothing to God , which is commanded . Therefore , as the Catholique Church is free of Erroneous doctrin , against the perfection of the Law ; so we may iustly inferre , that your doctrin , which teacheth , the Law is impossible to be kept , is most erroneous against the very end , and perfection of the Law ; since it was made for that end to be kept : and it robs men also of all perfection , which cannot be had without keeping the Law .

Then , for your other accusations about the office of Christ & the Evangel ; albeit you strive by such words , to affright the people : making them beleeve , that the Pope & the Catholique Church are sworn Enemies to Christ & his Gospel ; yet it is well enough known , that Christ and his Gospel are more honoured in the Catholique Church , then among all the sects of the world . For it is by her means , the Gospel has been preserved , and Christs name has been honoured among all Nations , all which she alone has converted to the faith . But you are enemies to all Christs offices . For you would destroy his Kirgly office , by making him a king many hundred years , without a kingdome , and , by destroying the spirituel governement thereof ; bringing in place of it , the Anarchy & confusion of your Pressbytery . You are Enemies also to his Priestly office , by abolishing the dayly Sacrifice ; for the continuance of which , he is called a Priest for ever , after the order of Melchisedech . You are Enemies likwise to his Prophetical office : For whereas he had Prophesied so clearly of the perpetuity of his Church , that it cannot be hid , that it should be ever governed by the Spirit of truth into all truth : You would make him a false Prophet , by teaching that the Church had failed , had been many hundred years invisible , and was fallen into Anti-Christian Errors . Lastly , albeit you pretend to honour the Gospel , and make it the only rule of your faith ; yet you do iust the contrary : because you deny what it affirmes , and beleeve the contrary to what it teacheth in expresse tearmes , and you make it such a Rule , that you frequently oppose your Iudgments to it , as has been more then once shown .

SECTION VI. That the Doctrine of the Catholique Church , concerning Original Sin , Iustification , and sanctification , is not corrupted : But that the Prebyterian Doctrine is corrupted in all these points .

Covenant . WE detest his corrupted doctrine concerning Original sin , our natural inhability and rebellion to Gods Law : our Iustification by faith only , our imperfect Sanctification & obedience to the Law .

As it is ordinary , for all those who are tainted with corrupt Errors , to call these Catholiques doctrines corrupted , which oppose their corruptions . So the Covenanters here call the Catholique doctrine , concerning Original sin , corrupted , which indeed is most pure , and op●oseth the most poysoned source of almost all their corruptions . The Catholique Church teacheth principally three things in this matter , against the Errors of the Calvinists . First , that all Children , as well of faithfull , as of infidel parents , descending from Adam by natural generation , do contract Original sin , and are borne in it : which is against a corrupt doctrin of Calvin , who affirmeth , that the Children of the faithfull are borne Saints . Secondly , the Catholiques teach , that Original sin is quite taken away and purged in the Sacrament of Baptisme : which is against an other corruption of Calvin and his followers , who affirme , that Original sin still remaineth in vs , even after Baptisme . Thirdly , the Catholique Doctors ordinarly teach , that Original sin is nothing else ; but a privation of original iustice or iustifying grace , which was in the Superior part of the soule , which is restored to vs by the merits of Christ in the Sacrament of Baptisme : which is against a most corrupt Error of all Calvinists , who affirme , that Original sin is nothing else , but concupiscence , or a pravitie of Nature , by which the Image of God is vtterly defaced in man , and by which Adam & his posterity became Enemies to God , slaves to Sathan , servants to sin . So do our Scottish Ministers speak in their first Confession , article 3. Of the first two points , something hath been said above ; and they are both evidently true by the Scriptures & Fathers . For the Apostle S. Paul saith , that all sin ●●d in Adam and were borne the children of wrath . Ephes. 2.3 . Aug. lib. 2. de peccator . remiss . c. 40. Hier. ep 7. ad Latam . S. Augustin affirmeth , that holy Parents do not beget regenerated Children , which is seconded by S. Hierom , who saith : Christiani non nascuntur , sed fiunt . We are not borne but made Christians . And that Baptism taketh away Original sin , has been so clearly above shewed , that nothing shall be here repeated ; except only what S. Augustin said ; None , except an Infidel , can deny it . The third point also was fully cleared to me by the Catholique , who shew , that as all sin is evil , & evil is nothing else , but the privation of good ; so original sin being evil , can be nothing else , but the privation of some good ; and that can be of no other good , but of Original Iustice . And as Original Iustice , albeit it comprehended many supernatural perfections , both in the soule & body , consisted principally & properly , in that Iustifying grace , by which the soule was adorned , and Vnited vnto God the Soveraign good ; so original sin , is the privation only of that Iustifying grace , in the Superiour part of the soule ; the want of which makes the soule deformed and averted from God . And seing this want is taken away by Baptisme , and the whole grace , as it beautifyed the soule , is entirly restored : the whole guilt of original sin is taken away , and the whole essence of Original Iustice is recovered again , by the merits of Christ . Then for Concupiscence , which is left after Baptisme , it is not truly any sin , but a weaknesse & imperfection of Nature , proceeding from the former Original sin , as all sicknesses , miseries and death it self are . All which are left in vs , even after the sin it self is taken away , to put vs in mind from what happy Estate we had fallen , and to stirre vs vp to labour more diligently , and to call more earnestly , for the help of Gods grace . Neither is the grace , which we receive from Christ , the smaller or weaker , that it doth not take away concupiscence , and restore vs to the whole rectitude , which Adam enieyed : but it is rather more strong , since many by it do stand even with all that weaknesse of nature ; which Adam did not with all the grace he had , even in the strength & rectitude of his nature . All which things were confirmed to me by diverse authorities & reasons , which were too longsome here to insert . It shall be sufficient to bring one testimony of S. Augustin against Calvins opinion and the fundament of it . Concupiscence , August . lib. 1. de nuptijs & concupis . c. 23. saith he , is called sin , because it was made by sin : whereas now , in the regenerate , it is not sin &c. Yea , he sheweth , that concupiscence is so far from being sin , when it is resisted , that it becomes rather the matter of Victory , and of a Crown vnto vs . Sometimes , saith he , Aug de Genesi cont. Manich c. 4. Cal. lib. 3. Inst. c. 3. par. 10. reason doth stoutly resist & bridle Concupiscence , even when it is stirred vp , which when it is performed , we fall not into sin ; but after some wrestlings , we are crowned . Calvin ingenuously confesseth , that his opinion in this matter , is against S. Augustin & all Antiquity ; which is sufficient to make it to be suspected , if not also reiected .

As then , the Catholique doctrine , concerning Original sin , is the same holy & pure doctrine of the Primitive Church ; so your doctrine , ô Covenanters , is full of corruptions . For , besides that it corrupts the Catholique Faith ; it corrupts both your soules & bodies . This your selves do confesse : for in your new Confession you say : that man by Original sin ; became wholly defilled , Conf. westminst . ch. 6. in all the faculties & parts of Soule & body : and that this corruption of nature , dureing this life , doth remain in those , who are regenerated : and , that both it self , and the motions of it , are truly & properly sin . Moreover , it corrupts all your best thoughts , words , and actions . For so you professe , that by it , you are vtterly indisposed , disabled , and made opposite to all good , and wholly inclined to all evil . This also M. Calvin did teach , Cal in Antid. Con. Trid. sess 6. c. 16. Shels . p. 146. saying : The vitiousnesse ( of original sin ) which remaines in vs , defiles , before God , what ever works proceed from vs . Of which doctrin M. Shelford a Protestant gives his opinion , thus : These , who say so , cannot , in my Iudgment , be excused from extream blasphemie . Thirdly , it corrupts Grace ; for it makes the Grace of Christ so weak and imperfect , that it cannot free vs from the corruption of Original sin . And lastly , it is the source of many corrupt errors ; as of your Iustification by faith only , the impossibility of keeping Gods commandments , the denyall of all good works , of inherent Iustice , & many more . From which it is evident , that your doctrine is very much corrupted , which is the cause of so many corruptions .

Hence also may be easily seen , that the Catholique doctrin , concerning our natural inhability and rebellion to Gods Law , is not corrupted ; because as it teacheth , against the Pelagians , that we are vnable , by the power of nature , to keep Gods Law : so it affirmeth also , against the Presbyterians , what is impossible to be done by nature , is possible by Gods grace : and what we cannot do of our selves , we can performe by the strength of him , who comforts vs . Which might be easily shown to be S. Pauls doctrine ; Rom. 8.3.4 Philip. 4.13 . and therefore to be free of corruption . But your doctrine is very corrupt , which so grants a natural inhability , that it denys all supernatural ability , even with the assistance of Gods grace , to keep his Law . You professe yourselves to be so naturally rebels to God ; that all his grace cannot make you good subiects : which shewes , that both your doctrin & your selves are very much corrupted . The same may be shewed of Sanctification . For the Catholiques teach : that no man is so perfectly holy here in this pilgrinage , but he may every day advance in holynesse , and be renewed dayly in the inward man : and that no person , even the holyest , is free of venial sins & imperfections : and then only we shall be perfect , when this corruption shall put on immortality . In this sense , they grant , that sanctification in this life is imperfect : whereas in an other sense , they teach , that there may be , even in this life , a certain perfection of holynesse , in some degree svitable to the observation of the divine Commandments , as has been shewed above , chap. 14. p. 145. But your doctrin is very corrupt , which maks your sanctification so imperfect , that you cannot , by it , think so much as a good thought , or do any thing , but sin mortally . And your obedience to the Law is so imperfect , that you break it , at every minut ; So that such sanctification may be rather called profanation ; and such imperfect obedience to Gods Law , may be iustly tearmed Disobedience .

Lastly , if the Catholique doctrin , which affirmeth ; that man is not iustifyed by faith only , be corrupted : then the Scripture is corrupted , which teacheth the same , not only in substance , but in expresse words ; proving it by diverse arguments & examples , and comparcing those , who beleeve the contrary , to Devils ; as we have seen above , chap. 15. pag. 157. But your doctrin , in this principal article of your faith , is very much corrupted which corrupteth the pure fountain of Gods word .

By all which , may be seen , not only , how falsly you accuse the Catholique doctrin of corruptions , in all the former points ; but also how truly your own doctrin is full of corruptions .

SECTION VII . Of the Holy Sacraments , of Ceremonies , Divorces , and of Dispensations .

NEXT follow these words of the Covenant .

We detest his corrupted doctrine , concerning the nature , number and vse of the holy Sacraments . His five bastard Sacraments , with all his Rites , Ceremonies , and false doctrines , added to the Ministration of the true Sacraments , without the word of God : His cruel Iudgment against Infants departing without the Sacraments : His absolute necessitie of Baptisme : His blasphemous opinion of Transubstantiation , or real presence of Christs body in the Elements , and receiving of the same , by the wicked , or bodies of men : His dispensations of Solemn Oaths , periuries , and degrees of Mariage , forbidden by the word : His cruelty against the Innocent divorced .

As an impudent strumpet , said my Catholique friend , is accustomed , when she contends with a Chast Matrone , to obiect such crimes to her , whereof herself is notoriously guilty ; So here the Covenanters do accuse the holy Catholique Church , the Immaculate Spouse of Iesus-Christ , of Errors & corruptions , in the nature , number & vse of the holy Sacraments , whereas themselves are miserably corrupted , in all these points . Which shall be briefly shown .

First , you accuse the Catholique Church of corrupted doctrin , concerning the Nature of the Sacraments : which must be , because she teacheth , that the Sacraments of the new law do conferre grace . But we have seen above , that this is most true doctrin , conforme to the Scriptures and holy Fathers , and that this is a perfection , most suitable to the excellency of the Christian Sacraments . Whereas your doctrine , which robs the Sacraments of all power to conferre Grace , and makes them only simple tokens , signs , and seals , without all efficacie , and which equals the Sacraments of the old Law in excellency vnto them , corrupts indeed the nature of the Christian Sacraments , and abaseth the power of them ; which cannot be done , without perverting and corrupting the Scriptures and holy Fathers : which are so clear for the Catholique doctrine , that they have moved many famous Protestants , to abandon your Calvinistical opinion . All which may be seen in the 18. Chapter of the former Treatise .

Next , you accuse the Catholique doctrine of corruption , concerning the Number of the Christian Sacraments , whereas indeed , your doctrine , if we will iudge of it by your first Reformers , is not only full of corruption , but also of confusion in this matter . The Catholiques do constantly teach , that there be 7. Sacraments of the Law of grace , instituted by Iesus-Christ ; to witt : Baptisme , Confirmation , Eucharist , Penance , Order , Extream-Vnction , and Matrimony . Which precise number hath , from the ancient Fathers & Primitive Church , by continual practice , been delivered and received in both Churches , Greek and Latin ; as may appeare by the Councel of Florence . For all which Sacraments , the Catholiques do bring expresse Scriptures & Testimonies of the holy Fathers , some of which we shal briefly touch . To speak then nothing of Baptisme and the Eucharist , which are out of question , Confirmation is shewed 2. Cor. 1. and 1● . verse , where it is said : He that Co●firmeth vs with you in Christ , and hath anointed vs , God , who also hath sealed vs , and given the pledge of the Spirit in our hearts . And Acts 8. verse 14. when Philip the Deacon had converted Samaria , Peter , and Iohn , were sent to confirme them , who , when they were come , saith the Scripture , prayed for them , that they might receive the holy Ghost &c. Then did they impose their hands vpon them , and they received the Holy Ghost . Of which S. Augustin saith : August . lib. 2 cont. lit . Petil. c. 104. The Sacrament of Chrisme , in the kind of Visible seales , is sacred and holy , even as Baptisme it self .

Penance , is shewed , Iohn 20. verse 2. where our Saviour said to his Apostles ; Receive you the Holy Ghost , whose sins you forgive , they are forgiven , and whose sins you retain , they are retain'd . Of this power , which Christ has given to Priests , followeth the necessity of Confession . For , if the sins retaynd on earth be retayn'd , and not remitted in heaven : and on the other part , the Priest cannot remit the sin , vnlesse he know it , as it is manifest he cannot : nor can he know it , vnlesse it be told him : it followeth necessarly , that he , who will have his sins remitted , must by his own Confession , open them to whom God hath given power , to remit them . Confession was also vsed in the Apostles times , Acts 19. v. 18. as appeareth in the Acts , where it is said : Many of them , that beleeved , came Confessing and declareing their deeds . Of this Sacrament S. Ambrose giveth testimonie , Amb. lib. de poenit . c. 7. who refelleth thus the Novatians . Why do ye baptize , if sins cannot be remitted by a Man ? For in Baptism , is the remission of all sins ; nor is it material , whether Priests challenge to themselvs this power by Penance , or by Baptisme . S. Chrysostom saith : Chrys. lib. 3. de Sacerdotio . That Christ has given that power to Priests , which he would not to be given , neither to Angels , nor Archangels . The earthly Princes have also power to bind , but the bodies only : but the bond of Priests toucheth the very soule it self , and reacheth even to the heavens , &c. what power I beseech you , Aug. lib. 50. homiliar . can be greater then this ? S. Augustin also speaketh to the same purpose in his 49. homily , and in the second book of Visitation of the sick .

Of holy Orders the Scripture beareth testimonie . S. Paul writing to Timothee saith : Impose hands on no man lightly 1. Tim. 5.22 . And again : Neglect not the grace , that is in thee , which is given thee by Prophesie , with the imposition of the hands of Priesthood . Our Saviour said to his Apostles : Receive the Holy Ghost &c. Iohn 20. S. Augustin calleth Holy Order a Sacrament , compareing it with Baptisme . Aug lib. 2. cont. Parmen c. 13. Let them explicate , saith he , how the Sacrament of the Baptized , cannot be lost , and the Sacrament of one Ordained can ?

Extream Vnction is clearly in Scripture . Is any man sick among you , saith S. Iames , Iames 5.13 . &c. let him bring in the Priests of the Church , and let them pray over him , anointing him with oyle , in the name of our Lord ; and the prayer of faith shall save the sick man , and our Lord will lift him vp ; and if he be in sins , his sins shall be forgiven him . Vpon which S. Chrysostom saith : Chrys. lib. 3. de Sacerdotio . The Priests have authority to forgive sins ; not only , when they regenerate vs , but afterwards also . For is any sick among you , saith the Apostle , let him bring in the Priests , &c.

Of Matrimony it is said : They shall be two in one flesh : this is a great Sacrament , but I say in Christ and the Church . Ephes. 5.31.32 . Vpon which , S. Augustin saith : That , Aug. tract. 9. in Ioan. which in Christ and the Church is a great Sacrament , this in all men and wives whatsoever , is the least Sacrament , but notwithstanding an inseparable Sacrament of coniunction . And again : lib. de fide & operibus c. 7. In the Church not only the bond , but also the Sacrament of Marriage is commended .

By which few Testimonies , these 5. Sacraments which you reiect , are as clearly proved out of the Scripture , as these two which you admit . Yea , although they had not been mentioned in the Scripture ; yet they are all , with reverence to be received , seing they are demonstrated by divine Tradition , which is of no lesse infallible authority , then the Scripture it self , as has been proved above ; and this Tradition is evident , both by the consent of the holy Fathers , and by the constant beleef & practice of the whole Church , which has vsed these Sacraments in all ages , according to the ends for which they were instituted . And thefore , the Catholique doctrine concerning the number of the Sacraments , which flowes from such pure fountains , is pure & true , & not corrupted , as you do calumniate . Whereas indeed , your doctrine , and that of your first Reformers in this matter , is not only full of corruption , but also of confusion . For Luthers followers admit three Sacraments , to witt : Ap. Becan . in Man . lib. 1. c. 8. Baptism , Eucharist & Penance , as may be seen in their Catechismes . Zuinglius receives also three , but not all the same : for in place of Penance , he puts Matrimonie . And Calvin reckons also three ; for , to Baptism & the Supper , Cal. lib. 4. Instit c. 19. par. 32. he adds Order . So full of confusion , even at the beginning , were these builders of Babylon , following , neither Scriptures nor Fathers , but their own fancies . Wherein you are not behind with them , swarving from the doctrin of your Master Calvin ; and , according to your own imaginations , admitting only 2. Sacraments ; which two also in effect you destroy , by robbing them of all vertue and efficacy , as has been shewed above , chap. 21. in fine .

You accuse next the Catholique Church of corruptions , concerning the vse of the Sacraments . But it is sufficient against your accusations , that these vses of the Sacraments , which you most blame : as private Baptism , private Communion , &c. are known to have been observed by the holy Primitive Church ; are in themselvs laudable ; and tend much to the devotion & comfort of the faithfull ; and are also approved by diverse learned & moderate Protestants . Whereas your doctrines & practises make your Sacraments altogether gracelesse , and almost Vselesse and Comfortlesse ; for which you are blamed by diverse Protestants .

Moreover , you are enemies also to the very Ceremonies , with which the Sacraments are administrated in the Catholique Church . It is not sufficient for you , to have taken away the fruite of Grace from these heavenly Trees , planted by God in the Garden of his Church , as in a heavenly Paradise ; vnlesse you pull away also the Ceremonies , which serve , as leaves and Ornaments to them . You detest all Ceremonies not contain'd in the word of God : By which you lay down a most false & deceitfull principle , as if no Ceremonies were to be vsed , which were not expresly there . For first , the Scriptures containes not expresly all doctrines , but referres vs to the Church and to Traditions , as we have seen above . How much lesse then doth it contain all Ceremonies ? Secondly , As our Saviour , when he did institute the Sacraments , did not prescribe the particular forme , by which they should be celebrated , but left that to the wisdome of his Apostles ; so his Apostles did not set down that manner in writing S. Augustin expresly affirmes the first part , Aug. ep. 118. ad Ianuar. saying : Christ did not command in what order thereafter , the Sacrament should be taken , that he might leave that place to the Apostles , by whom hs was to order his Church . The second part is also evident . For we never read , where S. Paul , ( who writing to the Corinthians , concerning the holy Eucharist , said : 1. Cor. 11. ver. vlt. The rest I will dispose , when I come ) did expresse that manner or order in the Scripture . And the same may be said of the other Apostles . Thirdly , Some Rites and Ceremonies vsed by Christ himself , & recorded in Scripture , were changed by the holy Apostles , according to the instinct of the holy Ghost , for the greater honour of the blessed Sacrament ; and have been from the Apostles times observed , throughout the whole Church , without Scripture . Aug. ep. 118. c. 6. This S. Augustin doth testify . Neither saith he , because Christ gave the Sacrament after meat , ought we , having dyn'd or sup't , assemble to receive that Sacrament ; or as these , whom the Apostle reproves and corrects , mingle it with their Tables , &c. For it seem'd good to the holy Ghost , that , for the honour of so great a Sacrament , our Lords body , before all other meat , should first enter into the mouth of a Christian : and therefore this custom is observed throughout the whole world . Fourthly , the Church can institute ceremonies for greater decency and Order , and for the more honour of God . For , if Iacob a private man vsed a new Ceremonie , by erecting a stone , by powring oyle vpon it , and giving it the title of Bethel : Genes. 28. If the Synagogue of the Iewes made a new feast , by the advice of Mardocheus : Ester . 9. why not also shall the Church of Christ have the same authority ? If such was the power of a private man , and of the Handmaid ; How much more ought the power be of the Free-woman , the holy Church the immaculate Spouse of Iesus-Christ ? Or what can be more ridiculous and profane , then to grant that power to these , and deny it to this . Or to think , that the Catholique Church which is governed by the Holy Ghost , in all truth , according to Christs promise , should not have so much wisdom , as to ordain aright some few Ceremonies ?

Therefore , your former principle is very false , for many reasons ; yea , it is so false , that yourselves doe not observe it . For , where have you Scripture for the Godfathers & God-Mothers , which you require at Baptism ? Where have you scripture , for taking your Communion fasting , from the hands of one another , & not from the hands of your Minister , and for many such rites & customes , besides your stoole of Repentance ? When did your Ministers observe that ceremony of washing the feet of others , which was vsed by Christ , Iohn . 13.5 . before the celebration of the Eucharist ? When did either they , or their Elders anoint the sick , according to S. Iames precept . Whereby it is evident , that you observe some Rites , which are not contain'd in the scriptures ; and others you neglect , which are there particularly recommended .

As then it is clear , that the Church of Christ may vse ceremonies , which are not expressed in Scripture ; so these Ceremonies , which she observeth , are most commendable : because they are most auncient , and were vsed in the primitive times , as Coccius shewes by the testimonies of the holy Fathers : they are most observeable : because they were instituted by the holy Apostles and Pastors of the Church , who had both authority and wisdom , to institute those , which are most convenient ; And lastly they have been confirmed , by the long practice of the whole Church , against whose custome to dispute , as S. Augustin affirmes , is most insolent madnesse . Therefore , without , or rather against all reason , do you detest the Ceremonies of the Catholique Church . No religion can be without Ceremonies , and we see in the Scripture , that all great mysteries are accompanyed with sublime & significative Ceremonies , as our Saviours Nativity , Baptism , Transfiguration , Resurrection , Ascension , the Descent of the holy Ghost &c. Our saviour also , at all great & solemn actions , vsed many Ceremonies , as at the raising of Lazarus , the cureing of the man , who was both deaf & dumb , Mark 7.33 . and vpon many other occasions : all which Ceremonies serve as Ornaments of religion , presenting an external Maiesty to the senses , and making the spiritual mysteries to be more clearly vnderstood , to be received with greater reverence , and to be more deeply imprinted in the hearts of the beholders . The same might be easily verifyed of the Catholique Ceremonies . Therefore , you , who vnder pretext of spirituality , are profest Enemies to all Ceremonies , do not take heed , that you take all order & decency from the Church & service of God , that you oppose the practice of Christ & his Apostles , and of the whole Primitive Church ; and do render the sublime mysteries of the Christian religion contemptible .

You renounce also ( to vse your words ) the Popes 5. bastard Sacraments . But that is only proper to adulteresse Churches , to have bastard Sacraments . The Catholique Church has none but lawfull Sacraments , instituted by her heavenly Spouse Iesus-Christ , of admirable vertue & grace : as we have seen all these 5. to be . But indeed you have made even those two , which you keep , bastard Sacraments , by robbing them of all vertue and grace .

We shall only speak a word of your other Detestations which follow , in this Section ; because some of them have been touched above . First , vnder the name of the Pope , you detest , the iudgment of the Catholique Church , as cruel , against infants dying without Baptism ; and for the absolute necessity of Baptism . But this was also the iudgment of the Primitive Church , yea of Christ himself , who has said : Iohn . 3.5 . vnlesse one be borne again of water & the Spirit , he shall not enter into the Kingdome of Heaven . And therefore is not cruel , as has been shewed above , at more length . Whereas your iudgment is both false and cruel against many children dying with Baptism , excluding them from heaven . Yea not only your Iudgment is cruel , but also your practice , suffering many children to dye without Baptisme : Confer . Hampton-Court . for which cruelty , King Iames affirmed that your Ministers , who were guilty of it , would be damned .

You accuse next the Catholique Church of blasphemy , for beleeving the Reall Presence or Transubstantiation , ( which you wisely make all one question , ) and for teaching , that the wicked receive the body of Christ . But they are not blasphemous , who do beleeve Christs words expressed , by 3. Evangelists and one Apostle , and who follow the constant doctrin of the holy Fathers & of the auncient Church , as the Catholiques do in this matter ; as has been shewed above .

And , if the wicked did not receive the body of Christ , how could they be guilty of it , as the Apostles affirmes the vnworthy receivers of it to be ? But you are rather guilty of blasphemy , ( even in the iudgment of Protestants , ) who will not beleeve Christs clear words ; and deny thereby his Omnipotency . Luther , your first Apostles gives this Iudgment of you : We censure as heretiques & aliens from the Church of God , the Zuinglians & all Sacramentaries , Luth. cont. Lovanien . Thes. 27. who deny the body & blood of Christ to be received with the Carnal Mouth , in the Eucharist . And a famous Doctor of his Church continues the same opinion of you ; for , speaking of this same matter , he saith : the sect of the Calvinists is grown to such blasphemy and madnesse , Conrad . Shlussel . Theol. Calvin l. 1. c. 3. that they dare call in question Gods omnipotency .

Then you accuse the Pope & Catholique Church , for Dispensations in solemn Oaths and Periuries . But these are either vain or false allegations . For it is certain that the Church may dispense sometimes with the bond of oaths , as she may loose from punishments , and free men from the bonds of sins , according to that power , which Christ gave to her , saying : whatsoever thou shall loose on earth , Math. 16 , shall be loosed in heaven , &c. But it must be for a iust cause , and without the iust preiudice of others , as Becan shewes , Becan de ur . & iustitia quest. 88. q. 11 or else the dispensation is not valid . Periuries or false oaths need no Dispensations , as you mistake or calumniate ; but must be only taken away by true Repentance , as other sins are purged . It is strange , that you should deny the lawfull power of dispensing to the whole Catholique Church , such as S. Paul vsed with the incestuous Corinthian ; and yet appropriate it to every one of your selves : and should obiect that falsly , as a crime to others , whereof yourselves are so deeply guilty . For it is known , how many oaths & vowes your first Reformers did either break , or dispense with , at their own hands ; and if we will beleeve King Iames , Basilicon Doron p. 41. you are not behind with any , in these enormities .

You accuse also falsly the Pope & Catholique Church , for dispensing in degrees of Mariage , forbidden by the word of God ; that is by the Law of Christ ; vnlesse you will have the Ceremonial Law of the Iewes , to be the Law of Christ , and to oblige all Christians : whence it would follow , that , if a man died without issue , Deuter. 25.5 . his brother should marie the Widow , which yourselves do not observe , but deny , that it ought to be done . The Church is so far from dispensing in degrees forbidden by the eternal Law of God , that she has made Lawes , forbidding & dissolving Mariages , in degrees not prohibited by the Eternal Law of God , which serve , as out-works , to guard the divin Law . She dispenseth indeed sometimes , vpon good reason , in her own lawes , but never in the eternal Law of God , which she professeth to be altogether indispensable .

Neither is the Pope and Catholique Church guilty of cruelty , against the innocent divorced , by forbidding them to marie ; vnlesse Christ himself , and S. Paul be cruel , and the Primitive Church , which taught the same doctrine . Luke 16.8 . Our Saviour saith : every one , that putteth away his wife , and marieth another , committeth adulterie , and he , that marieth her , committeth adulterie . 1. Cor. 7.10 . S Paul saith : not I give commandment , but our Lord , that the wife depart not from her husband , & if she depart , to remaine vnmaried , or to be reconciled to her husband . Whence it is clear , that neither of the parties can marie , so long , as the other lives . This was the doctrine of the holy Fathers , and of the ancient Church . S. Augustin proveth this in his bookes de adulterinis coniugijs , Aug. lib. 50. hom liar . hom. 49. and elswhere , he saith : It 's lawfull for the cause of fornication , to put away an adulteresse wife : but dureng her life , it is not lawfull to marie another , &c. These are Adulteries , not Mariages . Is Augustin contemned ? let Christ be feared . Two Ancient Councels do also confirme the same doctrine Therefore , Concil. Elibert . c. 9. & Milerit . c. 17. the Catholique Church in denying Mariage to the innocent partie divorced , is not cruel , as you calumniate ; but observes the iust Law of Christ , the commandment of the Apostle , and the practice of the holy ancient Church . And if any think it hard , they have a remedie prescribed by the Apostle ; to reconcile themselves to the guilty partie . But indeed you are cruel , who , vnder pretext of mercy , do allow men , to Violate the iust Law of God : and , vnder the name of Mariages , authorize people to commit Adulteries , to the destruction of their soules . So that , it is truly verifyed of you , that your mercies are cruel . But let vs proceed now to your other abiurations .

SECTION VIII . Of the Christian Sacrifice , and of Priesthood .

AFTER you had robbed Christians , of almost all the Sacraments , and of our Saviours legacie , to witt , his precious body ; now you would rob the Church , of the Christian Sacrifice , and would spoyle God of the greatest external honour , that can be rendred to him , & is due to him alone . And with the Sacrifice , you would also destroy the sacred Order of Priesthood , by which it is offered : For you renounce them , in these most virulent tearmes of your Covenant .

We detest his Devilish Masse : His blasphemous Priesthood : His profane Sacrifice for the sins of the dead and the quick .

As never any Religion , neither vnder the Law of Nature , nor vnder the Law of Moyses , wanted Sacrifice , which is a Sup●●m worship due to God alone : so the Chris●●●n Religion , which excells all Religions tha● 〈◊〉 have been , is not destitute of that perfec●●●n , but hath a most excellent Sacrifice , far exceeding all the ancient Sacrifices . The Prophets did foretell of it , Christ did institute it , the holy Apostles & their Successors did offer it , and the whole Christian world hath in all ages frequented it : which points we shall briefly touch .

The Prophet David , speaking of Christ , saith : The Lord has sworne , Psal. 109.4 . Thou art a Priest for ever , according to the Order of Melchisedech Which words have relation to these of Moyses : Genes. 14.18 . Melchisedech King of Salem brought forth bread and wine , for he was Priest of the most high God . The holy Fathers vnderstand that Prophesie , of the Christian Sacrifice of Christs body & blood , vnder the formes of bread & wine . So S. Cyprian : who is more Priest , Cypr. epist 63. ad Cecil . saith he , of the most high God , then our Lord Iesus-Christ , who offered a Sacrifice to God his father , and offered the same , which Melchisedech had offered , that is bread & wine ; to witt his own body & blood . S. Augustin also to the same purpose , saith : Aug. de Civit. Dei lib. 17. c. 17. No where now is the Priesthood & Sacrifice , according to the order of Aaron : and every where vnder Christ the Priest , is offered vp that , which Melchisedech brought forth , when he blessed Abraham . And again , speaking of Melchisedechs Sacrifice , he saith : There did first appeare the Sacrifice , which is now offered vp to God by Christians , in the whole world .

The second Prophesie is in Malachie , where God saith to the Iewes , Malachie ch. 1. v. 10. I have no pleasure in you , neither will I accept any offering at your hands . For , from the riseing of the Sun , to the going down of the same , my name shall be great among the Gentils , and there is offered & Sacrificed to my name , in every place , a pure oblation . The holy Fathers vnderstood this , as a most clear Prophesie , of the Christian Sacrifice . So S. Ireneus : Among the 12. Prophets , saith he , Malachie did so f●retell of it . Ireneus lib. 4 c. 33. I have no pleasure in ●u , &c. most clearly signifying by these words , that the first people should leave off to offer vnto God : and , in every place a Sacrifice , and that pure , shou●d be offered vnto him . So also S. Augustin did vnderstand it . Aug de 〈◊〉 it . l. 18. c. 26. Malachie , saith he , prophesying of the Chvrch , which we see now propagated , saith most ●learly vnto the Iewes , in the person of God . I have no pleasure in you , &c. since then we see the sacrifice , by the Priesthood of Christ , according to the Order of Melchisedech offered vp in every place , &c and they cannot deny , but the sacrifice of the Iewes is ceased : why do they yet look for another Christ , seing that , which they read Prophesied , and see fulfilled , could not be accomplished , but by him ? If this Prophesie be so strong against the Iewes , it is no lesse forcible against the Covenanters .

As the Prophets foretould so Christ fulfilled , by instituting this Sacrifice : by offering it vp himself ; and by ordaining it to be offered vp vnto the end of the world . This he performed , when , taking bread , he blessed it , saying : This is my body , which is given for you , and after the same manner of the Chalice . He ordaind the same oblation to be continued , when he said to his Apostles : Do this in remembrance of me . So the holy Fathers expresly teach . S. Ireneus , who lived in the second age , speaking of Christs words of Institution , saith : Christ taught the new oblation of the new Testament , Iren. lib 4 c. 33. which the Church , receiving from the Apostles , offereth vp to God , throughout the whole world . S. Cyprian affirmeth clearly the same truth , saying Our Lord & God Iesus-Christ , Cypr , lib 2. epist. 3. is the high Priest of God the Father . He offered vp himself a Sacrifice to his Father : and the same he commanded to be done in his remembrance . To which two we shall only adioyn S. Augustin , who saith : Aug. in psal. 33. serm. 2. Christ did Institute the Sacrifice of his body & blood , according to the Order of Melchisedech . And last of all may be added the practice of the whole Christian world , which in all ages , from the death of Christ , did render vnto God supreme honour & worship ; testifying his Soveraignity , & power of life & death , by this most excellent Sacrifice of Christs body & blood , which the holy Fathers called the Sacrifice of the Masse : The Vertue also of which God has manifested , by many Miracles , one of which I will recount , out of S. Augustin , to our purpose . Aug. lib. 22 , de Civit. c. 8. Which is briefly thus . The house of a certain Tribune in the Countrey , near to Hippo the City of S. Augustins residence , being vexed with evil Spirits , to the great losse of his cattel and affliction of his Servants , he came and desired that one of our Priests ( saith the holy Father ) I being then absent , would goe and pray , that the Devil might be chased away . Wherevpon one went , and offered vp , saith he , there the Sacrifice of the body & blood of Christ , to the end that the vexation might cease : and by Gods mercy it did cease immediatly .

As therefore it is evident , by what has been briefly said , from the Scriptures & holy Fathers that there is nothing more holy & divine in the whole Christian religion , then the Christian Sacrifice of Christs pretious body & blood , vnder the formes of bread & wine , which was foretould by the Prophets , instituted and offered vp by Christ himself , and was thereafter offered vp by the holy Apostles and their Successors ; so you very wickedly call it Devilish : For that cannot be Devilish , which was ordain'd by God himself , and whereby he is most honoured ; that cannot be Devilish , which chaseth away Devils . But your railing against it , and abolishing it , must be Devilish ; because the Devil , by his principal instrument , the great Anti-Christ , is to abolish it in the later dayes . Daniel 11.31 . and Luther your first Reformer , Luth. de Missa pri. tom. 7. by a strange divine Providence did confesse to the world , that the Devil did stirre him vp , by many arguments , to abrogat it . And as the Sacrifice is most holy & divine ; so is the office of Priesthood , by which it is offered , most sacred and venerable . If the Aaronical Priesthood , whereby only bullocks and beasts were Sacrificed to God , was so sacred ; how much more sacred & excellent must be the Christian Priesthood , according to the order of Melchisedech , by which the body & blood of Christ are offered vp vnto God , a pure Oblation ? And therefore , you very wickedly call the office of Priesthood blasphemous , and by dishonouring it , you dishonour God himself , who did institute it , as S. Ignatius the Disciple of the Apostles affirmes , when he saith : that Priesthood is the Top of all Honours , Ignat. epist. ad myrn . that are amongst men : which if any man dishonoureth , he dishonours God & our Lord Iesus-Christ , the alone chief Priest of God , by nature . Your Ministerial office is rather blasphemous against God , which robs him of his supreme worship by Sacrifice , which has been given vnto him , since the Creation .

That the Christian Sacrifice is offered vp for sins , our Saviour shewes , when he saith : This is my blood , which is shed for many , to the remission of sins . And that it is profitable also , for remission of sins , to the faithfull departed , the holy Fathers do teach , by the Scriptures , and practice of the whole Church . Aug. l. de cura pro mortuis c. 1. S. Augustin saith : We read in the Books of the Machabees , of Sacrifice offered for the dead : but , though it were no where read , in the old Testament ; yet not smal is the authority of the Vniuersal Church , which shines in this custome ; where the commendation of the dead hath its place , in the prayers of the Priest , which are powred out to our Lord God , at his altar . lib. 9. Con. c. 3 And in his ninth book of Confessions he tells vs : His Mother Monica desired on her death-bed , that memory should be made of her at the Altar , from whence she knew the holy Sacrifice to be dispensed , wherewith the indictment against vs was blotted out . Where you may see also the Saints call that a Holy Sacrifice , which you call profane .

SECTION IX . Of the Canonization of Saints ; Invocation of Angels and Saints ; Worshiping of Images , Reliques and Crosses ; Dedicating of Churches & Altars , &c.

NOW follow these words of the Covenant :

We detest his Canonization of men : calling vpon Angels or Saints departed : worshiping of Images , Reliques & Crosses ; Dedicating of Kirks , Altars , Dayes , and Vowes to Creatures .

We shall now , for brevities sake , run speedily through all the rest of the Covenant . First you blame here the Catholique Church , for a most laudable custome , which she has ever observed , of Canonizing , that is , declareing some persons , who had been eminent for holynesse , to be glorifyed Saints in heaven . There have been indeed different wayes , by which this Canonization has been performed . For sometimes it was done by the voice of the people , with consent of their Prelats , or by the Prelats , the people not controuling : But since the year 800. none have been Canonized , but by the Sea Apostolique , according to the decree of Pope Leo the third : Whence it is , that this action is performed with greater diligence , and more exact trial , both of life & miracles , then when it was done , in a popular manner . What then can you iustly blame here ? But indeed you are to be blamed , who Canonize in your own manner , not Saints , but sinners , that break mortaly every day Gods commandments ? and such was your Covenanting Army , which you ordinarly called the Army of the Saints .

You passe next , from detesting the Catholiques Canonizing of Saints , to detest the Invocation both of Angels & Saints : But indeed you cannot detest that ; vnlesse you detest also the Scriptures , & the practice of the Saints & of the whole Primitive Church . For did not Iacob invocat an Angel , when blessing Iosephs children , he said : The Angel , Genes. 18 16. Osee 12.4 . which delivered me from all evil , blisse these children ? Doth not the Prophet Osee testify the same , saying . Iacob prevailed agrinst the Angel , he wept & prayed to him ? Did not also Abraham , Lot , Gedeon pray to Angels , as may be seen recorded in the Scriptures , Genes. 18.4.19.1 . Iudges 6.3 . Therefore , in detesting the invocation of Angels , you detest the Scriptures & practice of the Saints . The same may be also said of the Invocation of Saints departed . For , if it be lawfull to invocat the Angels , why not also the Saints of Heaven , whom our Saviour affirmes to be equal vnto the Angels ? Luke 20.36 . Yea , if it be lawfull to invocat Saints and sinners , living vpon earth , and to desire the assistance of their prayers : why is it not lawfull to invocat the Saints , raigning in Heaven ? and desire them to pray for vs ? To say that they do not hear our prayers , and know not what is done here below , which may concern them , Luke 15.10 . is most false : For our Saviour sheweth , that there is ioy among the Angels of Heaven , at the Conversion of a sinner . Therefore , they must know it . And shall the Angels know such things , and reioyce at them : and the glorifyed Saints , who are of our own nature , be altogether ignorant of them , and have no fellow-feeling with vs ? Shall some Saints living here on earth know the secrets of others hearts , know what is done at a distance , as is recorded in Scripture of Samuel , in relation to King Saul 1. Kings 1.19 . and of Elizeus in regard of his man Giezi , 4. Kings 5.25 . to passe by other instances of Daniel & S. Peter ; shall I say these Saints have such knowledge in their exile here , on earth : and shall the glorifyed Saints , in their Countrey , in the presence & fruition of God , be ignorant of such things , and so be in a worse condition ? No ; that cannot be : for that could not stand with the goodnesse of God , & happinesse of their Estate . Yea does not S. Iohn expresly deliver , that the Saints in heaven do not only know our prayers , Apocal. 5.8 . but also offer them vp to God , when he saith : that the foure beasts , and the foure and twentie Elders fel before the Lambe , having every one harpes , and golden Vials full of odours , which are the prayers of the Saints ? Lastly , what was the doctrin & practice of the Primitive Church , may be known briefly , by the testimonies of the two great lights , S. Ambrose & S. Augustin . The first saith : We must pray to the Angels , Ambros lib. de viduis . who are given to be our defenders , we must pray to the Martyrs , &c. For they are able to pray for our sins , who have washed away their own . The other , having invocated the blessed Virgin , and many Angels & Saints by name , concludes , saying : Aug. Medit. c. 40. I beseech you interceed for me a sinner vnto God , that I may be delivered from the iawes of the Devil , and everlasting death . So you may see , how vnreasonably you detest so holy a doctrine , & so profitable a practice , which has been vsed by the greatest Saints .

Now we are come to that point , to witt : the worshiping of Images , wherein you pretend great advantage . For first you give out , that the Catholique doctrin & practice in this matter , is directly against the Scriptures , and particularly against the second Commandment . Secondly , you affirm with great clamours , that the Catholiques prevarication is so evident here , that to conceale the matter from the people , they have taken away the second commandment . And for this cause especially you accuse the Catholiques , and condemn them for Sacrilegious Idolaters . But all these were shown me to be vain pretences .

For first it is clear in the old Testament , that the ancient Synagogue of the Iewes had their holy Images , and that by Gods own appointment . Secondly , that they did also reverence and honour them with competent worship . The first part is evident Exodus 25. where God said to Moyses : Two Cherubins of beaton gold shalt thou make , on both sides of the Oracle . Moyses did obey this command chap. 37. Moreover , King Salomon did adorne the famous Temple of Ierusalem with diverse pictures , 3. Kings c. 6. v. 28. To speak nothing of the brasen serpent , which God gave order to make . Behold here the commandment of God for making & placeing of holy Images , in the Tabernacle , vpon the Ark ; notwithstanding the Iewes were most prone to Idolatrie . And that these Images were also honoured by the auncient people of the Iewes , is evident . For the Cherubins were the chief part and Ornament of the Ark , and the whole Ark was honoured as may appeare , first , because it was put in the Holy of Holys , as in a most honorable place , Heb. 9.4 . Secondly , it was translated with great honour to the house of Obededom . Thirdly it was only lawfull to the Priests & Levits to carie it . 3. Kings , 5.6 . Fourthly , the Philistims were punished with diverse plagues , because they kept it beside themselvs without due honour : and vpon the contrary Obededom was blissed for keeping it honorably in his house . 1. Kings 5.6 . and 6.11 . Yea God himself commanded by the mouth of David , Psal. 99. saying : Adorato scabellum pedum eius . Adore his footstoole . This is vnderstood of the Ark , as appeares by Davids words . 1. Chron. 28. v. 2. And what ever it be , it is not God ; and yet the Iewes were commanded to adore it , Now can any man , of solid iugment and consideration , think , that God did prohibite all Images , and veneration of them , by that which the Protestants call the second commandment : to witt , Thou shalt not make any graven Idol : and yet immediatly thereafter , should command Moyses to make Images , and to hold them in such Veneration ? Or rather is it not evident , that the Protestants do apply very falsly , what is spoken in Scripture , against Idols , to the holy Images of Christ & his Saints ? Therefore it is evident that , the Iewes had not only holy Images by Gods appointment , which were set in their Tabernacle , Temple , and most holy places : but also that they did lawfully and religiously worship and honour them : albeit with an honour infinitly inferiour to that , which is due to God .

And as the Iewes had their holy Images , so with as good , if not more reason , had the auncient Christians , theirs ; which they placed in their Oratories , and reverenced with due honour , S. Chrysostom saith in his Liturgy : the Priest bowes his head vnto the Image of Christ . Bas . lib. de Sp. S. c. 18. Basil affirmeth , that the honour of the Image is referred to the Exemplar . Many more testimonies were shown me from the Fathers , and Ecclesiastical Histories , but for brevities sake I forbear to cite them : as also it was shewed , Concil. 2. Nicen . that these who were enemies to the holy Images of Christ & his Saints , were condemned by the auncient Church , as most furious Heretiques , called the Iconaclasts ; who concur'd in this impiety , against Christ & his Saints , with the profest Enemies of Christ : as Iulian the Apostat , the perfidious Iewes , & Mahumetans , destroying where euer they could , the Images of Christ & his Saints , against whom God by many miracles has manifested the truth : as he did once against the Iewes , by making aboundance of blood to flow from our Saviours Image , which they had pierced & crucifyed , in the Citie of Berytum in Syria . By which miracle , & by the miraculous cure of the sick , who were anointed with that blood , the whole multitude of Iewes in that place was converted , Athan. lib. de P ssione Imag. Christi c. 4. as S. Athanasius testifyeth . By which it is evident , ( to passe by diverse other Miracles , recorded in Ecclesiastical Histories ) that holy Pictures are capable of dishonour , and therefore also of competent honour : that Catholiques , by keeping them & giving due reverence vnto them , follow the practice of the ancient Christians , and Tradition of the Apostles ; as S. Basil testifyeth , Basil . ap. Con. Nicen. 2. act. 2. saying : I honour the histories of the Saints Images , and I openly adore them . For this , being delivered by the holy Apostles , is not to be forbidden ; but , in all our Churches , we erect their histories . And it is no lesse evident , that you , Covenanting Ministers , who furiously break & deface all holy Pictures & Crosses , do thereby dishonour Christ & his Saints ; go against the practice of the ancient Christians , & follow the example of furious heretiques , & of other profest Enemies of Christ . You , without all reason , detest the Catholiques worshiping of Images ; but you ought rather to detest your own profaneing of them , which indeed many Protestants do detest .

Hence , may be easily discovered the Vanity of all your former pretensions ; as first , when you say : that Images are forbidden to be made & worshiped , by that , which you call the second Commandment . For there are only forbidden Idols , and all divine worship to any Creatures ; but not the holy Images of Christ & his Saints ; nor a competent worship due vnto them . Did not God himself , in the same book , command the holy Images of Cherubins to be made , and due Veneration to be given vnto them ? Adore you his foot-stoole , &c. Is God contrary to himself ; or will he command Idolatry ? Secondly , you falsly alleadge , that the Catholiques take away the second Commandment , whereby you deceive many : For they make only that , a part of the first commandment , which you make the second : and therein they follow the authority of S. Augustin , who expresly saith ; Aug. q. 71. sup. Exod. that more conveniently three precepts of the first Table are to be reckoned , then foure , and that these words , Thou shalt not make any Idol , are indeed an explication of the former . Which division of the commandments was also shown to me , to be most agreeable to right reason . Thirdly , you falsly calumniate the Catholiques for Idolaters : seing they do not worship holy Images , as Gods , with divine worship : but with a respect infinitly below that , like vnto the honour , which the people of God gave vnto the Arke , and the Cherubins ; and which is given by all good Christians to the letters of the holy Scriptures . But indeed all these accusations , which you bring falsly against others , may be iustly retorted against your selves : For , though you adore no Idols made with hands ; yet you adore many Errors & fancies of your own braines , which S. Hierom calls the Idols of Heretiques . And you have not taken away only one , but in effect , all Gods commandments , by denying the possibility of keeping them .

What has been said of holy Images , may also be vnderstood of Crosses . Then , for Reliques , the Scripture , Fathers , and right reason are so clear , for dutifull respect & veneration to be given vnto them , that there can be no doubt of it . Do we not read in the Scripture , how the woman in the Gospel , by touching respectfully the hem of our Saviours garment , was cured of her bloody flux ? Math. 9.21 . How S. Iohn Baptist did so respect & honour the latchet of our Saviours shoe , that he esteem'd himself vnworthy to vntye it ? Mark . 1.7 . How the Napkins , that had but touched the body of S. Paul , cast out Devils , and cured diseases ? Acts 19.12 . How the ancient Church did reverence Reliques , Aug. ep. 103. S. Augustin testifyeth , saying . They bring the Reliques of most blessed Stephen the Martyr , which your Holynesse is not ignorant , as we also have done , how conveniently you ought to honour . And , in his 22. book of the Citie of God , he sayes : At the Reliques of S. Stephen only , there were , in a short space , so many Miracles wrought , that they might fill many Volumes . It is also agreeable to right reason , to honour Reliques : For the very light of Nature teaches vs , to honour the Instruments of supernatural effects , and to carie due respect vnto the bodies of the Saints . But these , who dishonour and destroy them , imitat the old Pagans , and the enemies of the Christian religion .

You accuse lastly , in this place , the Catholiques , for dedicating Churches , Altars , Dayes & Vowes to Creatures . But it is sufficient against your accusations , to know , that they observe the custome of the holy Fathers & ancient Christians , who dedicated Churches , Altars , &c. not to Creatures , but to God the Creator , albeit in memorie of the Saints & Martyrs . So S. Augustin saith : Aug. lib. 20 cont Faust . c. 21. The Christian people celebrateth the memories of Martyrs , with fuligious solemnity , &c. but yet so , that we apwant Altars to none of the Martyrs , but vnto the God of Martyrs , though in memorie of the Martyrs . The same he affirmeth of Churches , saying : We build not Churches vnto our Martyrs , Aug. lib 22. de Civ . c. 10. as vnto God , but Memories , as vnto dead men , whose Spirits live with God . Then , for Dayes , they are principally dedicated vnto God , though in honour and memorie of the Saints . As also , Vowes are properly & principally made to God , as vnto the first Principle & Author of all good ; but when they are made to the Saints , they are made in a secondary manner , as vnto the Friends of God , by whose prayers & intercession we receive benefits from him ; which is a respect infinitly inferiour to that , which is given by vowing to God , as may be seen in Bellarmin lib. 3. de cultu Sanctor . c. 11. But indeed you are iustly to be blamed , who dedicate no Churches nor Altars to God ; but have destroyed & profaned many , that were consecrated to his service ; and have abolished the festival dayes , not only of the Saints , but of Christ himself ; and are so far from honouring the Saints , ( whom you call very simply Creatures ) with Vowes , that you have taken away that worship & respect from God the Creator , which had been alwayes given to him ; both in the Law of Moyses , & in the Law of Nature .

SECTION X. Of Purgatory , Praying for the dead , Praying in an vnknown Tongue , Processions , Litanies , Auricular Confession . &c.

YOV go on in your Covenant , saying :

We detest His Purgatory , Prayer for the dead , praying or speaking in a strange language , with his Processions , blasphemous Litanies , and Multitude of Advocats or Mediators : His manyfold Orders , Auricular Confession .

As you are pleased , to father all the points of the Catholique faith vpon the Popes , as if they were their Inventions ; so you father this point of Purgatory vpon them , in a special manner , crying out ; that it is a meer fiction , a late invention of the Popes , for their own gaine ; that it was not beleeved by the Primitive Church : with which vain fancies , you fill your peoples eares . But having found you already to be so often false Accusers , we will not think it strange , to see you here like your selves : For the holy Fathers of the Primitive Church , not only beleeved , there was a Purgatory , that is , a third place of temporal punishment , where some soules are purged and punished , after this life , for venial sins , and for the temporal punishment due to their mortal sins , not fully satisfyed in this life ; but also they proved it , by the Scriptvres ; whereof we shall bring two or three testimonies . The first is of S. Paul 1. Cor. 3. where he saith : the work of every one , of what kind it is , the fire shall trie , &c. if any mans work burne , he shall suffer detriment : but himself shall be saved : yet so as by fire . which words S. Augustin bringing , speaks thus : Because it is said : Aug. in psal. 37. He shall be safe , that fire is contemned ; yet that fire shall be more grievous , then what ever a man can suffer in this life , Purge me Lord in this life , and make me such an one , as shall not need that mending fire . S. Ambrose expounds it after the same manner , saying : But , whereas S. Paul says , Amb. in cap. 3. ep. ad Cor. Yet so as by fire , he shewes indeed , that he shall be saved , but yet shall suffer the punishment of fire , that being purged by fire , he may be saved , and not tormented for ever , as the Infidels are with everlasting fire . The second place is in S. Mathew , ch. 12. v. 32. where our Saviour saith : He , that shall speak against the Holy Ghost , it shall not be forgiven him , neither in this world , nor in the world to come . Vpon which S. Augustin saith : Aug lib. 21. de Civit. c. 24. Neither could it be truly said of some , That they are neither forgiven in this life , nor in the life to come , vnlesse there were some , who , though they are not forgiven in this life , yet should be , Ber. ser. 66. sup. Cantic . in the life to come . S. Bernard brings this same testimony , by which alone he thinks , to have sufficiently confuted the Petro-brusian heretiques , who denyed Purgatory in his time . The third place is Math. 5.26.27 . where our Saviour saith : Amen , I say to thee , thou shalt not goe out from thence , till thou pay the last farthing . Vpon which S. Hierom. This is that which he saith , Hieron . in c. 5. Math. thou shalt not go out of prison , till thou shalt pay even thy little sins . By all which , it is evident , that Purgatory was beleeved by the holy Fathers & by the Primitive Church , and that it has good ground in the Scriptures . Yea the same was also beleeved by the ancient Iewes , as it is clear out of the 2. book of the Machabees , 12. ch. and it is also known , that the Iewes , to this day , pray for the dead : to speak nothing , that the very Heathens of old held , and the Mahumetans hold the same , Bellar. l. 1. de purg . c. 11. as Bellarmin sheweth . Therefore , it is not only a false , but also a shamelesse calumnie , which you Covenanting Ministers do make , when you say , that Purgatory is a late invention of the Popes ; and they are miserably deceived , who give credit to you . But indeed you ought not to be so great enemies to Purgatory ; seing you must either grant a certain Purgatory , after this life , or else none of you can go to Heaven : as has been shewed above out of your own principles . For , seing according to your doctrine , Supra p. 188. the filthinesse of your sins alwayes remaines in you , dureing this life , it must either be taken away & purged after this life , and so consequently you must grant a Purgatory ; or else you will not be admitted into that heavenly City , where no vnclean thing can enter .

Purgatory then being so firmly established by the the Scriptures , Fathers , & Tradition of the whole Church , the question of Prayer for the dead , which has such affinity with it , is soone determined . S. Augustins testimony alone shall be sufficient , because it shewes the practice of the whole ancient Church . Aug. de Verbis Apost. ser. 34. It is not to be doubted , saith he , but the dead are eased by the prayers of the holy Church , by the wholsome Sacrifice , and the almes , which are given for the soules departed ; so that they are more mercyfully dealt with , by our Lord , then their sins do deserve . For this being delivered by the Fathers , the whole Church observeth . And that this was not a new doctrine or practice , Calvin himself confesseth , granting , that it was a custome to pray for the dead , 13. hundred years , before his time . Cal. l. 3. inst. c. 5. par. 10.

You detest next the custome of the Catholique Church , in offering vp her publique prayers in a language not vulgaire . But you do this without solid reason . For first the Church has introduced no Novelty in that matter ; but has still retain'd her Liturgies in the same Tongues , which she had vsed from the first time of her founding , by the holy Apostles . Secondly , The Church has thought more fitting , to retain her Liturgies in these ancient , sacred , and vnchangeable languages , though not commonly now known ; then to subiect her Liturgies to all the inconveniences , that are occasioned by the changes of vulgaire tongues , which are in a continual ebbing & flowing . This custome may be confirmed by the practice of the ancient Iewes , who having corrupted their language , by the long continuance of the Babylonicall captivity , speaking commonly Syraick , did not leave of for that , to continew their office in the Hebrew tongue : for which our Saviour did not reprehend them , which certainly he had done , if it had been an vnlawfull thing . Thirdly , The command and practice of the Church ought to be obeyed and followed , in matters of disciplin , where God has commanded nothing , as he has done nothing here , concerning the language of the publique Liturgie . Lastly , there is no necessitie of vseing a vulgaire tongue , in the publique prayers of the Church ; seing they are directed to God ( who vnderstands all languages ) for the good of the people , who are sufficiently instructed in these matters , by continual Catechizing , preaching , and interpretation , in their vulgaire languages . And hence it comes to passe , that the service of the Church is more venerable , being in an ancient , vnchangeable language , not known to all : and by that means also , the Communion of the Churches service is more spread , it being in a Common language . Therefore , we may iustly conclude , that you vniustly blame the Catholique Church , for vseing this ancient & venerable custome . But you may be iustly blamed , who , although you pray not in a strange language , yet , you oftentimes pray ex tempore , in a strange sense , yea , you have committed a greater absurditie : For you have put Latin , which you call a strange language , in your Confession of faith , this same very Covenant , when you abiure opus operatum : as we shall see presently : and , which is more , you do not interpret , and explain it , which , experience sheweth , none or few of you can doe . If it be amisse ( as you alleadge ) to pray vnto God in a strange language , albeit he vnderstands all languages : it is much more faulty in you , to put Latine in your Confession of faith , which the people does not vnderstand : and yet not only require them to say , but also enforce them to swear Amen to it : as you have done with your Covenant : Vnlesse perhaps , you think it a sin , to pray vnto God in a strange language , but not to swear , or curse something in it .

You are Enemies also to the most laudable Ceremonies and devotions of the Catholique Church ; as vnto Processions & Litanies , by which Gods glory is manifested , and his Iudgments have been often prevented . First , concerning Processions , we read in the Scripture , how acceptable to Christ was the procession of the children & people of Ierusalem , Math. 21. when he entred into that Citie , vpon Palmes-Sunday , throwing down their garments before him , carrying braunches of Palmes , and singing Hosanna : in imitation of which , the Catholique Church , vpon that day , makes solemn processions , by carrying the holy Sacrament , strawing of flowers , and bearing of Palmes . All which is done to the honour of Christ . In the old Testament also , we read of the solemn Processions , that were made with the Ark about Iericho , Iosue 6. And of diverse others , when the Ark was carried from place to place , 2. Kings 6.7 . and 3. Kings 8. They were vsed also , in the Primitive Church , as Baronius shewes , Baronius tom. 1. anno 48. Basil . ep. 63. and mention is made of them , in the Councel of Laodicea , c. 17. In these Processions were oftentimes said Litanies or short prayers , by which God has been often pacifyed : of which S. Basil the great saith : Cum Litanias dicimus , non humanis verbis , sed oraculis Spiritus , Deum placamus . When we say the Litanies , we pacify God , not with humane words , but by the Oracles of the holy Spirit . By these Processions & Litanies , Spond . an. 590. n. 4. or publique supplications , the City of Rome was miraculously delivered from a furious plague , in the time of S. Gregory the great : and the City of Vienne in France from horrible earthquakes , in the time of S. Mamertus Bishop of that City : as may be seen in the Ecclesiastical history . Spond . an 475. n. 4. Therefore , Processions & Litanies are most ancient & laudable ; they tend much to the glory of God , & stirring vp of devotion . And the Litanies are so far from being blasphemous ( as you very rashly call them ) that they are Oracles of the holy Ghost , by which Gods iudgments have been often prevented .

For the multitude of Mediators & Advocats , which you renounce , the Catholique Church acknowledgeth but one Mediator , who has redeemd all mankind , by the shedding of his pretious bloud , to witt , Iesus-Christ . And for the Saints , she acknowledgeth them to be only Mediators & Advocats to pray for her , as the faithfull living pray for others : which makes nothing against the one Meditation & redemption of Iesus-Christ , as is evident to any man , who has common sense . Therefore , albeit you renounce the mediation of the Saints , to pray for you ; yet the Catholique Church will not renounce the Prayers of the Saints .

You detest also the Manyfold Orders of the Catholique Church , which are in all reckoned to be 7. to witt the Order of Porter , Lector , Exorcist , Acolite , Subdeacon , Deacon , & Priest : and which may be seen explained , Catech. Rom. parte 2. de Ordine . in the Roman Catechisme , out of the Scriptures , and holy Fathers . It is sufficient to know , that they were observed in the most holy & Primitive times : and it may be truly said , that these Manyfold Orders of the Catholique Church are much more commendable , then the manyfold Confusions of your Presbyterian Kirk .

Lastly , you detest here Auricular Confession : But either you detest it , as vnlawfull , or vnnecessary . You cannot detest it as vnlawfull ; vnlesse you controule both your Masters , Luther & Calvin . Luth. lib. de capt . Babyl . tit. de penit . For the first saith : Secret Confession , which is now kept in the Church , doth mervailously please me , and is profitable , yea necessary , neither would I wish it were not ; yea I reioyce , that it is in the Church of Christ , since it is a Soveraigne , or only remedie to afflicted soules . Calvin also speaketh to the same purpose , saying : Cal. lib. 3. Instit. c. 4. When any man is troubled with his sins , he may discover them to his Pastor , to be comforted , &c. Yea not only the late English Church did allow it , but also your selves do sometimes practice it , confessing to your Ministers , albeit some of them be not very good Secretaries , telling , in the pulpit , what has been tould them in their care , to the ruine and disgrace of some , as might be shown by fresh experience . If you detest it as vnnecessary , then you goe against our Saviours Commission , & the holy Fathers . For Christ , having made the Apostles spiritual Iudges , and having given them power to bind & loose from sins , it followes necessarly , that the people must confesse their sins to them , or else their power had been given them in vain ; neither could they absolve the people , from what they knew not . But hear S. Augustin so vnderstanding the Scripture , & shewing the practice of the Primitive Church . Do penance , saith he , Aug homil. 49. ex lib. 50. homil. as it is done in the Church , &c. Let no man say to himself . I doe it secretly , I doe it with God : God , who forgives me , knowes I doe it from my heart . Therefore , without cause was it said , what you loose on earth shall be loosed in heaven : Therefore , without cause were the keys given to the Church . Doe we make void the Evangel of God ? Doe we make void the words of Christ ? If we promise to you that which he denys , doe we not deceive you ? And elswhere , he saith : There are some , Idem lib. 2. de Visitat infirmor . who think it sufficient to Salvation , to confesse their sins to God alone : For they will not , or they are ashamed , or disdaine to show themselv's to the Priests , &c. But I will not , that thou be deceived by that opinion , &c. For his iudgment is also to be vndergone , whom our Lord doth not disdaine to appoint his Vicar . I passe by more testimonies , for some , have been brought above to this purpose , Section 7. By this alone Testimony of S. Augustin , you may see , that your Ministers , who deny the necessity of Confession , or the desire of it , when a Confessor cannot be had , make the power of loosing to be given to the Church , without cause , make void the Evangel of God & the words of Christ ; and promising you remission of your sins , without Confession , promise you that , which Christ denys ; and so miserably deceive you . The Catholique doctrine of Confession is a truth so engraffed in the hearts of Christians , and the practice of it brings so great comfort , that even these , who are brought vp in a contrary heresy , are enforced sometimes to make vse of it , for the comfort and ease of their distressed consciences : albeit they confesse for the most part to vnlawfull Pastors , who have no power to absolve them . And your Puritanical opinion against Confession , is an old damned heresy of the Novatians , Messalians & Iacobits .

SECTION XI . Of Repentance , Faith , Satisfactions , Opus Operatum , Works of Supererogation . Merits , Pardons , Peregrinations & Stations .

YOV say next in your Covenant .

We detest his desperate and vncertain Repentance : His general and doubtsome faith . His Satisfactions of men , for their sins : His Iustification by works , Opus operatum : works of Supererogation , Merits , Pardons , Peregrinations , and Stations .

Here in the first place , you follow your two Masters Luther & Calvin , by calling the Repentance of the Catholiques , desperate , and vncertain , Bellar. lib. 1. de penit . c. 2. & 5. which Cardinal Bellarmin reckons , not amongst their doctrines , but amongst their deceits & calūnies . For first , it is most false , that the Catholiques Repentance is desperate , thtough Cōtrition be required to it : since there is no more required , but that which is iust , and which many have had , and by Gods grace may be easily had : neither have any been drawn to despaire by it , as the same Bellarmin affirmes against Calvins calumnies . Secondly , it is falsly called vncertain : For albeit the Catholiques teach , that no man , without divine revelation , can know the truth of his own repentance , by the certainty of divine faith ; yet he m●y know it by a moral certainty , ariseing from hope in the divine goodnesse , according to that of S. Paul ; Rom. 8.14 . we are saved by Hope ; which is sufficient , to put mans mind in peace and tranquillity . Then you as falsly detest the Catholique faith , as generall and doubtsome : For , albeit the Catholiques beleve not only all that God has reveal'd in gene●all , but also every particular point ; yet you call their faith general and doubtsome : because they will not beleeve that , which God never reveal'd , to witt , your special faith , or rather foolish fancie , by which every one of you beleeves , that your sins are forgiven , and that you are of the number of the predestinate , and by which you think to be iustifyed . But the Catholiques have no reason to beleeve such a special faith : because , ( as it has been shewed above ) it is nothing but meer presumption , and is condemned as a false faith , & a private fancie , by a famous Protestant , and it is so groundlesse & doubtsome , that it brings diverse among your selves , who follow closely your principles , into great perturbation of mind , and some into desperation . All which , as also the truth and certainty of the Catholiques iustifying faith , may be seen handled above , in the matter of Iustification , and particularly in the 17. Chapter page 183. and some few pages following .

After you have detested Confession , and blamed the Catholiques , for requireing so much Contrition : now you detest Satisfaction , and so you renounce all the three parts of the Sacrament of Penance : but you do this with as little reason ; as you have done the rest : For , by Satisfactions , the Catholiques vnderstand some laborious works , such as Prayer , A mesdeeds , fasting , which are offered vp to God , in Satisfaction , for the temporal punishment due to our sins , after the guilt and eternal punishment are taken away , by the Sacramental absolution : which doctrine is most consonant to the Scrip●ures & holy Fathers . That temporal punishment remaines due to sin , after the eternal is remitted , is most clear in the person of King David , 2. Kings ch. 12. v. 13. who , after he had gote remission of his sins from God , by the mouth of Nathan the Prophet , was notwithstanding punished temporally , with the death of his Son . Aug. tract 124. in Ioan. This truth S. Augustin doth testifie , saying : A man is forced to suffer , even after his sins are forgiven , &c. puni●hment doth hold a man temporally , whom sin holds not guilty vnto eternal damnation . That this temporall paine , remaining after the guilt of sin is remitted , may be redeemed by good works , which are therefore called Satisfactions , is also evident . For Daniel said to the King , Let me Counsell thee , Daniel 4. ô King , redeem thy sins with almes , and thy iniquities with the mercies of the poore . S. Iohn Baptist saith : Doe fruits worthy of Penance . S. Augustin , vpon these words of the Psalme , Luke 3.8 . Cleanse me from my sin , desires sinners to say with David : No my Lord , Aug in psal. 50. my sin shall not be vnpunished , it shall not be vnpunished : but therefore I will not , that thou punish it , because I punish my own sin . I passe by more testimonies for brevities sake . It is sufficient , to note that the Centurists confesse this was the doctrine & practice of the auncient Church : as may be seen , Centurie 3. col. 127. Neither is it any wonder , that you , who deny all good works , are so great Enemies to Satisfactions , or works of austerity .

You detest next the Popes Iustification by works ; but you might as well , with your first Apostle Luther , renounce the Iustification of S. Iames , who teacheth the same , in expresse termes , saying : Do you see , that , by works , Iames 2. ch. v. 24. a man is iustifyed , and not by faith only ? But enough of this matter has been said above .

Then for opus operatum , which you abiure , it has bred some of your Ministers endlesse work ; for , being often enquired , they could never tell truly , what it was ; but brought diverse ridiculous , & oftentimes contrary glosses or rather gesses on it , which would be too tedious here to insert . Whereby it is evident , Iude v. 10. that they have blasphemed things , as S. Iude speaks , whereof they are ignorant : and have made many thowsands do the same . What the Catholique Doctors intend by opus operatum , has been above shewed , pag. 202. to witt that the Sacraments of the new Law doe conferre grace , by the work wrought : that is by the power of the Sacramental action , instituted by Christ to that effect ; and not by the merit of the Minister , or Receiver of the Sacraments : which is a most certain truth , as may be seen above explain'd , and confirmed at more length . This is a better work wrought , then the work of your Covenant , which has wrought much mischief in great Britain .

You are not content to renounce all works of duty , which are commanded , by denying the possibility of keeping the commandments ; vnlesse you renounce also works of more perfection , not commanded , but Counselled , which the Catholiques call works of Supererogation . That there are such works most laudable & commendable , albeit you detest them , is evident by the Scriptures & Fathers . For Virginity is not a command , but a Counsel : and is more perfect then Matrimony . Of this S. Paul giveth testimony saying : As concerning Virgins , a commandment of our Lord I have not , but Counsel I give , as having obtaynd mercy of our Lord to be faithfull . 1. Cor. 7.25 . where he also sheweth , that he , who maries doth well : but he , who maries not , doth better ver. ●8 . The same also our Saviour shewes , saying : that there are Eunuches , who have gelded themselves , for the Kingdome of Heaven . Again our Saviour shewes another Counsel , Math. 19.12 . or work of perfection , when he said to the yong man in the Gospell : If thou wilt be perfect : Goe sell the things thou hast , and give to the poore , & thou shall have treasure in Heaven . Math. 19.21 . To these two works of perfection is adioyn'd voluntary obedience , as Christ himself shew , by his voluntary subiection to the blessed Virgin , and S. Ioseph : He himself being the absolute Lord of them & all things . S. Luke 2.51 . The holy Fathers are most clear for this doctrine . S. Chrysostom saith : Chrys. in 1. ad Cor. c. 9. Some things Christ commandeth , somethings he leaveth to our own free-will : For he said not : sell that thou hast : but if thou wilt be perfect , sell that thou hast , &c. And in his 18. homily of Penance , he saith : Multi & ipsa superant mandata : Aug. de Virginitate c. 30. Many goe beyond the very commandments . S. Augustin also sheweth the difference , between Commands & Evangelical Counsels , affirming , that , for not doing the first , men are condemned ; but , for doing the other , they are commended : in these things God commandeth a debt , in those , what you shall supererogate ( or bestow more ) he will render at his returne . These are the excellent works of perfection , to which , a great treasure or reward is promised in heaven : these are the Heroick acts of Vertue , which are only performed in the Catholique Church , and show the admirable excellency & perfection of the Christian religion , against which excellent works , you are so great Enemies ; that you have not so much vertue , as to approve them , when they are performed by others . The truth is so clearly here on the Catholiques side against you ; that it extorted a Confession from one of your own Coate , M. Shelford a Protestant Minister , who , having spoken a little of the foresaid Evangelical Counsels , and of the great rewards , that are promised to them , concludes in these words : These are Gods Counsels , Shelf . p. 109. which , of the Primitive Church , were put in practise , but in our times ( meaning of the Protestant Church ) they are put off , with a Non placet .

You detest next the Catholique doctrine of Merits , which , you would make the ignorant beleeve , to be most absurd ; and indeed so it will seem to any , who lookes vpon it , through your Ministerial spectacles , representing it vnto them , as if the Catholiques taught , that good works , done by the force of Nature , and not by the power of Christs grace , were meritorious of Heaven , or that they taught , that they were to be saved by their own merits , and not by the merits of Christ : whereas indeed the Catholique doctrine is iust contrary , as may be seen in the Councel of Trent , sess. 6. can. 1. 10. 32 33. and in the 8. Chapter of that same Session ; of which matter something has been touched above pag. 190. 191. and before that p. 171. where some words of the Councel , to this purpose , are cited . The true sense , then of the Catholiques , concerning Merits , is , that good works done by a person in the state of grace , and performed by the power & strength of Christs grace , have a reward of eternal life , by Christs goodnesse , promised vnto them . The Scripture is so clear for this truth , that it is wonder , how any person can doubt of it it Our Saviour saith . Be glad , and reioyce : for great is your reward in heaven . Math. 5.12 . Again : call the workmen , and pay them their hire . ch. 20. 8. S. Paul saith : God will render to every one , according to his works , to them truly , that , according to patience in good works , seek glory & incorruption , life eternal . Rom. 2.6.7 . who sowes in the Spirit , shall reap in the Spirit life everlasting . 1. Cor. 6.8 . And of himself he saith : I have fought a good fight , &c. concerning the rest , there is laid vp for me a Crowne of Iustice , &c. 2. Tim. 4.7 . And in the Apocalypse , it is said of some Saints : They shall walk with me in whites , because they are worthie . Whereby it is as evident , as the Sun , that life eternal is the reward and hire of good works , and therefore , they are meritorious : for rewards are not given , but to merits . The holy Fathers are so much for this doctrine , that Luther & diverse Protestants doe censure them for it : Prot. Apol. tract. 1. sec. 3. sub . 6. Aug lib. 50. Homil. 4. as may be seen in the Protestants Apology . We shall be content to cite one only testimony of S. Augustin , who saith : He ( to witt Paul ) sayes , that our Lord a Iust Iudge will render to him a Crowne : he therefore owes it , and as a Iust Iudge will pay it ; for the work being regarded , the reward cannot be denied . But the evidence of this truth is so great , that it is acknowledged by other Protestants , The forementioned M. Shelford saith : Shelf p. 115. The main Tenet of the Scripture is , that God will reward every man , according to his works . And much more to this purpose . The Protestant Author of the Christian Moderator confesseth it yet more fully , saying : Christ Moder . p. 67. I professe sincerely , I should be so far from enforceing Papists to renounce the Doctrine of Merits , that I am resolved to suffer a thowsand deaths , rather , then abiure so manifest a truth , according to the sense , wherein they explain themselves ; or affirm so great & manifest an Errour , according to the sense , wherein we explain our selves . Thus he . But according to your principles , yow have reason , to renounce all merits ; since you deny all good works : affirming , that your best actions are mortal sins , to which indeed , not reward , but punishment is due ; and so you will be in a very hard case , if you be rewarded , according to your works .

You renounce also Pardons or Indulgences : but , when these are known , according to the Catholiques sense , they are not such Boggles , as you would make them appeare to children : For these are only remissions of the temporal penance or paines , which , for the most part , remain to be suffered for the Satisfaction of sin , after the guilt thereof is taken away . That the Church has this power , is proved by our Saviours words : Math. 16. Whatsoever thou shalt loose in earth , shall be also loosed in heaven . And by the practise of S. Paul , who pardoned the incestuous Corinthian of the rest of his penance . 2. Cor. 10. where he saith , he pardoned him , in the person of Christ . Neither , in this matter rightly vnderstood , can there be any difficulty : and therefore , we will insist no more on it : And the Ministers themselves have been known , to give such pardons to some faulters , freeing them from their stoole of Repentance .

For Pilgrimages to holy places , which you detest , we need not also to stand much vpon them , seing they were ordained by God himself : as may be seen , Deuternomie 16. chapt . ver. 16. where Moyses saith : Three times in a yeare , shall all thy male appeare in the sight of our Lord thy God , in the place , which he shall choose . The holy parents of Samuel carefully observed this precept . 1. Kings 1. as also Christ himself and his blessed Mother . Luke 2. Iohn 12. The Gentils likewise came from far Coūtreys , to worship in Ierusalem , as the Eunuch of Aethiopia . Acts. 8.27 . And the three wisemen came from the East , Iohn 2. to adore Christ at his birth . Mat. 2. The devout woemen went to visit our Saviours sepulchre . Now what was the practice of the Primitive Church , is so clear , that it needs no proof . Hier. epist. 17. ad Marcellam . S. Hierom saith it would be longsome to recount , through every age , from the Ascension of Christ , to the present time , the number of Bishops , Martyrs and eloquent persons , who have come to Ierusalem , to adore Christ in these holy places , &c. And again . The Iewes of old did worship the Holy of Holyes : because there were the Cherubins , the propitiatorie and Ark of the Testament , Manna , the Rod of Aaron & the golden Altar . But does not the Sepulchre of Christ seem more Venerable vnto thee , the glory of whose Sepulchre was foretould by Esay . And his Sepulchre shall be glorious . &c. The peregrinations also to visit the Sepulchres of S. Peter & S. Paul , and of other Saints , were very frequent in the Primitive Church , and are not blamed by some Protestants . These devout Pilgrimages , to visit holy places & Saints reliques , by which God & his Saints are much honoured , devotion augmented , & many benefits often obtaind , are much more commendable , then your intended warlik peregrinations , with your Covenanting Armies , to destroy these holy places & Monuments of piety . But you have come far short of your reckoning . How much are you degenerated from the piety of your Ancestors , who built diverse Hospitals in the way to Rome , enriching them with revenues to receive the Pilgrins , who were going to visit the bodyes of the holy Apostles , Baron . ad an num 845. ex Concilio Meldensi c. 15. as Cardinal Baronius testifyeth ?

Then , for Stations , which you have made the people abiure with implicit faith , they have put many of your best Ministerial heads to a stand ; not being able to shew , what they are as is known by many experiences . But , albeit you ignorantly abiure them ; yet they are most ancient and commendable . Tertullian makes mention of them , Tert. in lib. de fug● in persecutione . when he saith : that the Church in time of persecution , disciplinaticr est in ieiunijs , Stationibus , & Orationibus , that is ; more exercised in Fastings , Stations , and Prayers . And in many other places he speaks of them . They were nothing else , but Vigils or dayly watches of people , continually praying in the time of Solemn fasts . Which were called Stations by a Similitude drawn from an Armie , wherein there are alwayes some appointed to keep watch , when others are at rest . So in the Catholique Church , which is the Army of the living God , there are some ordain'd to stand watching & praying for the rest . What evil is in this , or rather is there not great good in it ? But thereafter , the Stations were not only vsed vpon fasting dayes , but also vpon Sundayes & Feasts , as may be seen more amply in Cardinal Bellarmin . lib. 2. de bonis operibus . c. 22. And it is related in the life of S. Columbanus , a great Apostle of our Nation , that , in the famous Monasterie which he founded at Luxovium in Burgundie , there were so many religious persons , that there were ever some in the Quire , night & day , praying and praising God . Such holy Stations are much better , then your Kirk-Sessions : and therefore you very inconsideratly abiure them .

SECTION XII . Of holy Water , Consecration of Bells , solemn Vowes , the sign of the Crosse & the rest of the Covenant .

YOV subioyn next in your Covenant , these words :

We detest his holy water , Baptizing of Bells ; coniuring of Spirits , crossing , sauing , anointing , coniuring , hallowing of Gods good Creatures , with the Superstitious opinions ioyn'd therewith . His worldly Monar●hie , and wicked Hierarchie . His three solemn Vowes with all his shavelings of sundry sorts . His corrupted & bloodie decrees , made at Trent , with all the subscribers and approvers of that cruel and bloudie Band , coniured against the Kirk of God . And finally , we detest all his Vain Allegories , Rites , Signs & Traditions , brought in the Kirk , without , or against the word of God , and Doctrine of this true Reformed Kirk . &c.

To make now an end of your Covenant , a little word shall be spoken of the particulars , which you here abiure . First , you detest Holy water , which the Devil also hates : because he has found often the power and vertue of it . Mention is made of holy water , Numb. 5. and 17. S. Clement shewes , that S. Mathew did ordain the manner of consecrating it . And S. Basil the great reckons it among the Apostolical Traditions . As for the effects of it , Clemēs lib. 8. Apostolicarum instit . c. 35. Basil . lib. de Spiritu S. c. 27. Epiph. haeres . 30. Hieron . in vita Hilarionis . Bernard in vita Malachia . S. Epiphanius shewes , that Ioseph did dissolve incantations , by holy water ; and S. Hierom doth testify the same , of S. Hilarion . Besides , S. Bernard witnesseth , that S. Malachias by holy water , did cure a phrenetique man , and a woman who was much vexed with a Cancer . This is sufficient , to shew , that the vse of holy water is most ancient , and profitable ; which might be shown also for other effects , as of taking away venial sins . But we proceed to the rest .

After your detesting of holy water , you detest the Catholiques consecration of Bells to Gods service : which is done , by sprinkling of holy water vpon them , and by vseing some other Ceremonies , for which you call it baptizing of Bells , whereby some are brought to think , that the Catholiques do really baptize them : So that M. Sutcliff accuseth them , for abuseing thereby , the Sacrament of Baptism . To which D. Kellison answers ; that the said M. Sutcliff is very ridiculous ; if he think , that the Catholique Church baptizeth Belles , as she doth litle Infants : or that she saith to the Bell : I Baptize thee in name of the Father , &c. And therefore , if he look into the Pontiflcal , he shall find , that this blessing of belles consisteth only in sprinkling holy water , prayers & other ceremonies , by which the Bell is dedicated to Gods service . And , although the people , in some places ( as in France ) call it baptizing of Bells ; yet this baptizing is only a Benediction , or Dedication of the Bell. kellisons Reply to Sutcliff Thus the Doctor , with much more to this purpose : as may be seen in his Reply , p. 348 This blessing & hallowing of Bells is much better , then your Reformers vnhallowing , & selling of them : which Sacrilege God did visibly punish , when , at the beginning of your pretended Reformation , he caused a ship loaden with the lead , Bells , and other Ornaments of some Churches , which they were sending beyond seas , to be sold , to plump down suddainly , on a very faire day , in the road of Aberdeen , whereby all the persons & goods within it were lost : as is known by the relation of some old creditable persons , yet living . That was indeed , in some sense , Dipping of Bells !

You abiure coniuring of Spirits or Exorcismes , by which the Catholique Church , invocating the name of Iesus-Christ , & of his Saints , commands & expells Devils out of persons possessed . But you do this so much the more without reason , Iust. Mar. Dial. cum Tryph. Cypr. l. ad Demetrian Staphylus in absoluta Responsione . that it was not only vsed efficaciously , in the Primitive Church , as S. Iustin Martyr & S. Cyprian do testifie , but also , because you were never able to cast out any . Luther indeed your first Apostle tryed to cast out a Devil from a certain woman , a Disciple of his ; but that enterprise succeeded so ill with him , that he himself was in great danger to be killed by the Devil , and left behind him a very evil odour : as Staphylus , who was present , doth relate .

You abiure also the sign of the Crosse , which S. Basil reckons in the first place , Basil . l. de Sp. S. c. 27. Aug. tract. 118 , in Euang. Ioan Chrys. iul quod Christus sit Deus . Nazian orat 1. in Iulian . amongst the Apostolical Traditions : and which S. Augustin call the sign of Christ , without which no benediction is rightly perfected . It was so much honoured in the primitive times , that it was erected as S. Chrysostome testifyes , vpon the topes of Kings Crownes & Scepters , and imprinted vpon the front , or head of man , the most noble member of his body , as vpon a living pillar : and it is most efficacious against temptations , and the affrightfull apparitions of Devils , whereof Iulian the Apostata found experience : as S. Gregory Nazianzen relates , with many circumstances . Therefore , you are very rashly Enemies to this glorious sign of the Son of man ; and some of you very wickedly do call it , the sign of the beast : and it may be iustly said , the Catholiques Crossings , are much better then your cursings .

By detesting the anoynting of the Catholique Church , you detest S. Iames , Iames 5 Mark 6.13 . who prescribed it , and the holy Apostles , who practiced it : as S. Mark testifies , saying : They anointed with oile many sick ; & the Primitive Church which vsed it , Aug. in Pref. psal. 26. enarr . 2 whereby S. Augustin shewes the excellency of Christians , to whom all now Vnction . belongs , which was only proper before to Priests & Kings . By detesting the hallowing of Gods good Creatures , you detest your own practice , in blissing your meat , with long graces , and the elements of your Sacrament , with long prayers . S. Paul shewes , that Every Creature may be sanctifyed , 1. Timoth. 4.4.5 . by the word of God and prayer . The hallowing of Gods Creatures to pious vses is not superstition ; but the contrary practice is profanation . The Popes worldly Monarchie , as you call it , has agreed better with all the Monarchs of the world , and that for many ages ; then your worldly Democracy has consisted with one or two Monarchs , in one corner of the world , for the few years you have lasted . And the Sacred Hierarchie of the Church , which you , without all modestie , call wicked , has not produced such wicked effects , for the space of 16. hundred yeares and above ; as the Anarchy of your Presbytery has done in lesse , then the space of twentie . You abiure also the three solemn Vowes of voluntary chastity , poverty & obedience , which have been shown above , to be works of greater perfection . This shewes that the Prophet Esay did not mean of you , but of the members of the true Church , when he prophesied of them , Esay 19 21. saying : They shall Vow Vowes vnto our Lord , & pay them . But your first chief Reformers Vowed these solemn Vowes , and brake them . And it may be iustly said , that these 3. Solemn Vowes are much better works , then your solemn League & Covenant .

You renounce also the Clerical Tonsure , which you call shavelings of diverse sorts . But that this was a most ancient Ceremony , Dionys. lib. de Eccles. Hierarchia c. 6 Athan. lib. de Virginitate . Hier. epist. ad Savinianum Beda hist. Anglor . lib. 5. c. 22. S. Denis , Athanasius , Hierom and others do testifie● and Venerable Bede affirmes , that S. Peter did first of all carrie a Crown of haires , the rest of his head being poll'd . The mysterious significations of this ceremony may be seen in Bellarmin , lib. 2. de Monachis cap. 40. And , albeit no other reason be brought , the very venerable antiquity of it alone is sufficient , to shew , that these shavelings of sundry sorts , are better then your new Round-heads of sundry sects . Then you detest , according to your phrase , the Popes corrupted & bloodie decrees , made at Trenf . But that is ordinary for all Novelists to carrie hatred to , and calumniate these Sacred General Councels , by whose authority , their corrupted errors are condemned : so did the Arians to the great Councel of Nice . That which you speak of a cruel & bloody Band , subscrybed there , is a meer calumnie ; for no such thing was done there . But indeed it is no calumnie , to call your Covenant , which was approved and subscrybed at your Assembly of Glasgow , a cruel and bloudy Band : as the effects have proved . It is by such cruel and bloudy Bands , that false religions must be propagated , or rather enforced against mens Consciences ; But the Catholique Church , trusting in the promise of Christs assistance , and being armed with the force of truth , goes on vpon other principles . You are pleased also not only to detest the Decrees of the Councel of Trent ; but likwise the subscrybers & Approvers thereof , whom you call Conspirators against the Kirk of God . But albeit your passion leads you to detest their doctrines ; yet civility should oblige you not to detest their persons ; especially since some Approvers thereof are the most Eminent Princes of the world , to whom you ought to carrie respect . And whereas , you take vpon you , the name & authority of the Church of God ; it has been shewed above , that your Kirk has lyen too long hid , to be the Kirk of God . You call your Kirk a Reformed Kirk ; but it ought rather to be called a new formed Kirk , because it is substantially different from the old : and it is so far from being truly Reformed , that it is deformed in the principal points of the Christian religion , as we have seen , concerning the Apostles Creed , our Lords prayer , the Commandments & Sacraments ; besides many other substantial articles above touched . That , which you say of the Popes Vain Allegories , Rites & Signs , is frivolous . It is known that these Allegories , which you blame , were vsed by the holy Fathers , & particularly by S. Augustin , who excelled in the Allegorical sense of the Scriptures : whose Allegories are not vain , but most grave , and will be preferred by all sound iudgments ; to your Ministers vain Tropes and figures , against the clear Scriptures ; as we have seen in the matter of the holy Sacrament . Of Traditions , we have spoke sufficiently above . All the rest that followes in your Covenant , ( excepting the two vntruths touched above in the first section , and your Oath for maintaining the Kings authority ) is nothing , but a concatenation of most fearfull and horrible Oaths whereby you tye yourselves , vnder highest curses , and paines , to maintaine these your grosse errors and Heresies ; which ought rather to be deplored , then confuted ; especially since you are begun to find the effects of these enormities .

Thus I have briefly collected the principall observations , which my Catholique Friend and I made vpon the Covenant , although I have passed by many things , that were in his papers ; that this book might not exceed the iust bignesse . But by what has been said , may be in some measure seen , what counterfeit mettal the Covenant is , and what a masse of Errors and old condemned heresies it containes , ioynd with blasphemous Execrations of the principal points of the holy Catholique faith ; and what an Idol the simple people was made to adore . It is truly to be regrated , that our Nation , which for the space of 14. hundred years did professe the Catholique faith , with so great piety ; and did propagate it abroad , with so great glory & zeal , of which many Monuments are extant in forreign Nations , should be now so blinded with Error , and miscarried by passion , against the truth ; that , for the most part , if it were in their power , they are no lesse Zealous to extirpate it . Baron . tom. 5. in supplem . ad annum 429. The most famous Cardinal Baronius gives this excellent testimonie of the ancient Scottish Christians . These , saith he , who received the Gospel first from Pope Victor , and their first Bishop from Pope Celestin , by whom they were all made Christians , did profitt so much through the grace of Christ , that they became the most excellent of all Christians : and practising the Christian faith , with great diligence , by an Apostolical function , did propagate it largely and gloriously , among forreign & remote Nations , as we shall see in due place . Thus Baronius . It may please God , in his own time , to dispell the clouds of darknesse , and Ministerial calumnies , and make the light of truth appeare again vnto this Nation ; and turn their hearts vnto the right way , from which they have gone very far astray . And that this may be granted , all ought to pray , especially these , whom God has called lately in this Nation , vnto the knowledge of the truth . With the concurrence of which desire , I would make an end , if the Renounciation of the Covenant , shown by my Catholique friend , to me , and some other new Converted Catholiques , wherein there is an Antithesis almost in every point , between the Catholique and Presbyterian doctrine , were not thought fitting , to be here subioynd ; with which we shall conclude .

A RENOVNCIAtion of the Scottish Presbyterian Covenant , or Confession of Faith .

WEE , whom it hath pleased God of late , to call mercyfully , from the darknesse of Heresy , vnto the admirable light of the holy Catholique faith , doe professe , that , after a a The Catholiques long & diligēt search may appeare , by the former Trial : whereas the Covenanters vsed neither long nor due examination of their consciences , as may be seen above pag. 411. LONG and serious search for the Truth , we are now b b Catholiques , who relie vpon the immoveable Pillar and ground of Truth , to Witt , the holy Catholique Church , which never changes , are fully satisfyed , and assured of the Truth : But Heretiques , who quite this solid ground , and follow the Private Spirit , which is very inconstant , let them pretend what they please , can never have full assurance ; which evidently appeares , by their continual changes & new pretended lights . See above , pa. 425. FVLLY satisfyed thereof , by the c c Christ promised that the Spirit of Truth should remaine in his Church for ever , & teach her all Truth . Iohn 14.16 . Iohn 16.13 . And yet , it is strange , that every new heretique , without Scripture , appropriats this Spirit to himself ; & , against Scripture , & Christs clear promise , denys the holy Spirit to the whole Church . The same may be said also of their vain pretext of the word of God . See above pag. 423. 424. WORD and Spirit of God , RESIDING constantly in the holy Catholique Church . And therefore , we beleeve and professe , that this only is the true Religion , without which , it is impossible to please God ; which was of d d The true faith was revealed of old , and , from that time , can never be hid : But the Presbyterian faith has two contra●y qualities , to witt , it is now revealed , and has lyen long hid : as may be seen above p. 426. See also Math. 5.16.17 . OLD mercyfully revealed by our blissed Saviour Iesus-Christ ; and by his holy Apostles , through the preaching of the blessed Evangel: which , since that time , has never lyē HID , but has ever shynd , like a light set vpon a Candlestick ; And has been professed , through All Ages , in e e The true Church must be in all Nations , as Esay foretells saying : All Nations shall flow vnto it . Esay , 2.2 . and Christ shew , that repentance should be preached in his name , vnto all Nations , beginning at Hierusalem , Luke , 24.47 . For this cause the true Church is called Catholique , as being dispersed through All Nations : as she is also Catholique for Time , endureing in All Ages . But Heresys are only in some few Nations or corners of the world : and in these also , they are not the same , but full of diversity and contrariety , which is manifestly verifyed of the Presbyterians & Protestants . See above ch. 32. 34. All Christian Nations , and particularly in the ancient Kingdome of Scotland , as Gods f f As Gods Truth is Eternal , so it cannot be hid . Esay 62.6 . But the Presbyterians pretended Eternal Truth has been too long hid Eternal and MOST KNOWN TRVTH , the only ground of our Salvation ; as may be seen in the Catholique Confession of Faith , approved and authorized , by the g g The approbations of all General Councels , which are governed by the holy Ghost , and which do never revoke their determinations , by which the Catholique faith is approved , and confirmed , are a much more solid authority , to confirme the Catholique religion ; then are the earthly courts of changeing Parliaments , to establish any sort of the Protestant Religion . We know by experience , that there are nothing more changeable , then Acts of Parliament . See pag. 430. Vniversal consent , & irrevocable Determinations , of all the General Councels of the Christian world . And has been , not for the short space of 20. or hundred , but for the h h The Scottish Nation was converted to the faith an. Christi 203. Leslaeus de Reb. gestis , Scot. l. 1. p. 114. which is above 1400. yeares agoe , during which time , it remaind cōstāt in the Catholique faith , except a little of late . This indeed may be called a long time : but the Presbyterians long time is only 20 years , as may be known by calculation , and as yet it is not a hundred . LONG time of 14. hundred years , and above , professed publickly , not by one or two , but by above i i Since the conversion of King Donald the first Christian King , there are reckoned above 80. Catholique Kings of this Nation , as may be seen in our Histories ; whereas the Presbyterians had only one King , to witt , King Iames the 6. who subscrybed their Covenant , in his younger yeares : which he also disproved thereafter , in the Conference at Hampton-Court . 80. KINGS of this Nation , diverse of which are k k There were diverse of the Scottish Catholique Kings , eminent for holynesse , as S. william , S. David , S. Malcom , and many more : as may be seen in Camerarius lib. 3. de Scotorum pietate c. 4. where he reckons out also many great Saints of the Royal race ; as S. Rumoldus , S. Fiacre , S. Mathildis , &c. GLORIOVS SAINTS in Heaven ; and by the whole body of this Kingdome , l l For the ancient piety and zeal of the Scottish Nation , to propagate the Kingdome of Christ , Baronius testimony cited , at the latter end of the last section is sufficient : where the Scots are said to have become praestātissimi omnium Christiani , &c. which had filled the Christian world , with the fame of their piety and zeal , for propagating the eternal Kingdome of Christ .

To the which Confession , and ancient VNIFORM Religion ; We , without any constraint of men , but meerly for the love of Truth , in Hope of Eternal Reward , though with imminent danger of Temporal losses , doe most m m As it is evident that these , who embrace the Catholique faith in Scotland , where it is persecuted , doe it willingly ; so it is manifestly known , that many were constrained to take the Covenant : and so did not willingly agree to it . See above ch. 4. p. 26. and sect. 1. p. 417. WILLINGLY agree in our whole hearrs , as vnto Gods n n The Catholique faith is so vndoubted Truth , that it is altogether vnalterable , with the Catholiques : But ths Protestant Faith cannot be vndoubted Truth , seing it is so often altered by Protestants , see p. 430. in fine . VNALTERABLE Truth , grounded only vpon his o o The Catholiques beleeve all Gods reveal'd word ; whether vnwritten , or written , according to the expresse command of the written word : Hold the Traditions 2. Thess. 2.15 . But the Presbyterians , against the written word , reiect all Traditions . REVEALED word .

And therefore , we renounce all sects and Heresies , contrary vnto it ; But especially the PRESBYTERIAN sect , and all the points thereof ; as they are now , and have been anciently condemned , by the p p How the Presbyterian sect albeit it pretēds the word of God ( as all Heretiques do ordinarly pretend ) is notwithstanding condemned by the word of God , & by the holy Catholique Church , which is of far greater Authority , then the Presbyterian Kirk of ●cotland , may be seen almost every where , in the former Treatises . word of God , and by the HOLY CATHOLIQVE CHVRCH . But particularly we reiect the VNPARALLELD INSOLENCY of that Calvinistical q q As it has been shewed above , sect. 4. p. 432. that the Pope is the Vicar of Iesus Christ , and therefore not Anti Christ ; so also all , who do not belong to him , belong not to Christ , but to Anti Christ ; and therefore are Anti Christian . So S. Hierom expresly affirmeth ibid. p. 437. ANTI-CHRISTIAN Sect , vpon both the r r Calvin vsurped ove● the letter of the Scriptures , by making vp a new Canon , never known before ; And he vsurped over the sense , of them , by reiecting the ancient sense of the holy Fathers , and by inventing new senses , according to his private fancies . So do also his Disciples , the Presbyterian Ministers . So did likewise Luther most grosly , see p. 439. LETTER and SENSE of the holy Scriptures , vpon the s s Calvin did vsurp over the holy Catholique Church , who , having no lawfull authority , would take vpon him to reforme the Church , to iudge and condemn her , to prescribe his own fancies , as divine Rules vnto her : So do also the Presbyterians See p. 440. HOLY CATHOLIQVE CHVRCH , vpon their own t t The Presbyterians in Scotland have had but 4. Princes , since their religion began , and they have vndenyably vsurped highly over them all : as may be seen . p. 440. and 41. LAWFVLL PRINCES and Superiors , and their Tyrannizing over the u u How they Tyrannized over the consciences of their fellow subiects , is notoriously known : and may be seen . chap. 4. p. 26. CONSCIENCES of their fellow-subiects x x These , who vnder pretence of Christian liberty , disobey iust Lawes , such as are the Lawes of the Catholique Church , ( which were also observed in the primitive times , as these , about lent fasting , the single life of Church men &c. ) make their freedome a cloke of malice , against S. Peters advice 1. Pet. 2.13 . and an occasion to the flesh . Gal. 5.13 . see above p. 454. 455. All their LICENTIOVS Exemptions from obedience to iust Lawes , vnder pretence of Christian libertie , to cloke INIQVITIE , and give occasion to the FLESH . Their DESTVCTIVE Doctrin against the necessity of the y y The Presbyterians destroy all Traditions , against the expresse Scripture . See above p. 445. and 6. VNWRITTEN word , expresly commended by the written word : z z They teach , that it is impossible , even with Gods grace , to keep his Law , in observation whereof all perfection substantially consists ; and so indeed they destroy the end and perfection of the Law , see above ch. 13. 14. and sect. 5. p. 448. against the FVLFILLING of the Law , without which there is no PERFECTION : against the Triple a a They destroy the office of Christ , as King , by spoyling him of the Kingdome of his Church , for many ages : They destroy his Priestly office , by abrogating the dayly sacrifice : and his Prophetical , by denying the accomplishment of his Prophesies , concerning his Churches continuance and Visibility . see above p. 449. OFFICE of Christ , as he is KING , PRIEST and PROPHET : which is a manifest corruption of the blessed Evangel.

Their corrupted Doctrine of b b Calvin teacheth that Original sin still remaines in vs , even after Baptism : and that it defiles before God , what ever works proceed from vs ; and so makes them mortal sins , which doctrine , the Presbyterians follow , as may be seen above , with more to this purpose p. 451. 454. ORIGINAL sin : which makes their BEST actions MORTAL sins . Our c c The Presbyterians graunt such a natural inhability , that they deny all supernatural ability in man , to keep Gods Law , even with the assistance of all his Grace : which is a most dangerous corrupted doctrine : as may be seen above , p. 454. & more fully ch. 13. 14. of Presb. Trial. SVPERNATVRAL ABILITY , and dutiefull SVBIECTION to Gods Law . Our Iustification by d d They make Iustification by faith only , the principal article of their Reformation , and deny Iustification by works ; expresly against the Scripture , Iames 2.124 . and the holy Fathers . See above ch. 14. p. 157. WORKS . Our e e They make our sanctification so imperfect , that we cannot by it think so much as a good thought , or do any thing but sin mortally ; and still disobey Gods Commandments , so that such sanctification is rather profanation , and such Obedience is Disobedience . See above p. 455. PERFECT Sanctificatiō , and Obedience , through Christs Grace , vnto the Law .

The f f They have corrupted the Nature of the Sacraments , by denying , that they were ordaind to conferre Grace , & by making them only signs and Tokens . They have corrupted the number , by taking away 5. Sacraments : and the vse , by abrogating both private Baptisme & Communion , besides both the publique and private vse of others . See above p. 458. & seq. and before ch. 18. Presb. Trial. NATVRE , NVMBER , and VSE of the Holy Sacraments . Their two g g By denying the two Sacraments of Baptisme and the Eucharist ( which they admitt , ) to conferre Grace , They make them Gracelesse and so indeed Bastard Sacraments ; since the Sacraments of the Law of Grace , were instituted to conferre Grace . Above . p. 467. & before that ch. 18 Pres. Trial p. 194. GRACELESSE SACRAMENTS , administrated without all holy h h They not only not practise the Venerable Rites & Ceremonies of the Catholique Church which were vsed in the Primitive times , as may be seen in Coccius . tom. 2. Thesau . Cathol . but also they condemn them . See p. 464. RITES , and CEREMONIES , Venerable for Antiquity , Commanded by lawfull Authority , and not contrary to the true Doctrin & word of God . Their i i They teach that children dying with baptisme , if they do not belong to the Covenant of grace , are not saved : whereby they suppose , that all children dying with baptism , do not belong vnto it : which is a most cruel iudgement . See p. 218. 219. And besides , they suffer cruelly diverse children to die without Baptism : for which cruelty K. Iames affirmed their Ministers would be damned . See p. 221. 222. VN-CHRISTIAN Iudgement , against many children , dying WITH the Sacrament : together with their most CRVEL . PRACTICE of suffering many children to die WITHOVT the Sacrament . Their k k They make Baptism not to be necessary to the Salvation of Infants , against the Scripture and holy Fathers : as may be seen above . chap. 20. per totum . CONDITIONAL necessity , or rather INDIFFERENCY of the most NECESSARY Sacrament of Baptism . Their more then CHIMERICAL IMAGINATION of the REAL ABSENCE of Christs body FROM the Elements , together with the REAL PRESENCE of the same , to the soules of their faithfull RECEIVERS .

Their m m Their first Reformers brake their Solemn Oaths and Vowes without all Dispensations p. 469. And the Presbyterians have made many to periure themselves , by enforceing them to take the Covenant , against their Consciences . They allow also Marriages in degrees forbidden by the Catholique Church : for the people often marries among them , in the second , third , and 4. degree , without all Dispensations See also above , that it is a false calumnie , that the Catholique Church dispenseth in degrees forbidden by the Law of Christ . p. 470. VIOLATIONS of Solemn Oaths WITHOVT DISPENSATIONS : Vrgeing of PERIVRIES vpon men against their CONSCIENCES . Their allowing of Marriages in degrees FORBIDDEN by the CHVRCH OF GOD. Their n n They cruelly allow Marriages to the divorced , against the doctrine of Christ , his Apostles and the holy Fathers : which S. Augustin saith are not Marriages but Adulteries . see above p. 470. 471. IMPIETY of allowing ADVLTERIES , vnder the name of MARRIAGES to the divorced , against the word of God . Their o o The holy Masse which chaseth away Divels , as S. Augustin testifies above p. 475 cannot be Devilish : but the abrogation of it is Devilish , ( besides other reasons ) because Luther confessed that the Devil did instigate him to it . See above p. 476. and the whole 8. section . DEVILISH ABROGATION of the DIVINE Masse . Their p p If it be blasphemy to raile against the sacred order of Priesthood , of which order Christ himself is the High eternal Priest ; And against the holy Sacrifice offered vp by that holy order ; besids other points of the Catholique faith revealed by Christ , then our Presbyterian Ministery is deeply guilty of blasphemy . See p. 477. 4. See above , how S. Augustin calls this a holy Sacrifice , profitable not only for the sins of the living , but also of the faithfull departed : of which the Presbyterians do rob both the quick and dead p. 447. BLASPHEMING MINISTERIE . q Their SACRILEDGE of robbing the HOLY Sacrifice , both from the quick & the dead : Their r r They detest the Catholique Church , for Canonizing of Saints ; and yet themselvs did Saint Covenanting sinners , above p. 479 SAINTING of COVENANTING SINNERS . Their calling vpon s s They think it iustly no sin , to call vpon men , and desire their prayers : and yet , against all reason , they would make the people beleeve , that it is a sin , to call vpon Angels , and desire their prayers , whereby , they condemn the practice of Iacob , and other Saints recorded in the Scriptures : as may be seen p. 479. as also the practice of the holy Fathers , and Primitive Church ibidem . Where the same is also shewed , concerning the Invocation of the Saints of Heaven . MEN , and not vpon Angels : and their MISCALLING of Glorious Saints , by opprobrious Titles . Their IDOLATRIZING of their own fancies , and Errors : and PROFANING of Holy Images , Reliques and Crosses . Their Barbarous DESTROYING of Churches , and Altars : with their Violating of Holy Dayes , and Vowes , made and CONSECRATED to the CREATOR y y Seing they commonly teach , that their sins are not taken away in this life , they must either be taken away in the next life , and so they grant a Purgatory ; or else they cannot enter into Heaven . And seing , that Purgatory is for mortal sins ( for they acknowledge no Venial ) it can never purge them , and never have an end . See above pag. 491. and more fully p. 188. Their ENDLESSE VNPVRGEING Purgatory . z z See the charitable custome of praying for the faithfull departed , observed by the Primitive Church p. 491. which charity the Presbyterians want . Their mercylesse NOT PITTYING the paines of the dead , 1 1 The prayers of the Presbyterians being all Extemporary , it is no wonder , some of them be void of sense : as frequent experience has shewed . Praying in a STRANGE SENSE . 2 2 How they have fallen backward into grosser Errors , then their first Reformers , by denying the Apostles Creed , neglecting to say our Lords-prayer , abolishing Glory to the father , &c. may be seen above cha. 12. These backslidings are the Presbyterian Processions BACKSLIDINGS into grosser Errors . 3 3 They blaspheme the holy Litanies , which S Basil calls the Oracles of the holy Spirit : as may be seen above p. 494. BLASPHEMING the holy Litanies : and preferring a multitude of 4 4 They very vnreasonably renounce the Mediation or intercession of Angels and Saints to pray for them : and yet give that same charge or office to the multitude of their Ministers . p. 945. MINISTERS , to the Angels & Saints , in the OFFICE of Mediators and Advocats . 5 5 Their confusions & dissensions are very notorious , and may be seen above ch. 3. Their Manyfold Confusions and DISORDERS . 6 6 They abiure Auricular Confession , and yet sometimes practise it . But the Ministers wanting the strict obligation of secrecy , they doe sometimes reveale publiquely without punishment , what has been confessed to them privatly . Publique REVELATION of private Confessions . Their 7 7 Their Repentance , if it be according ●o their principles , is presumptuous : for it is a full assurance of the remission of their sins , or conioynd with it : and so it is also vain ; for in vain do they seek remission of their sins , which they are assured by faith are already forgiven them . See p. 499. & ch. 17. p. 183. PRESVMPTVOVS and vain Repentance . 8 8 They beleeve that which God never revealed , to witt , that every one of themselves is iust & predestinate : which faith , may be seen above , to be meer presumption , and a groundlesse fancie . ch. 17. p. 183. & seq. Their SPECIAL and groundlesse Faith . 9 9 9 They deny all Satisfaction or works of Penance for sins : and so they teach , men are not to make any Satisfactions for their sins . p. 500. Their doctrine of sinning WITHOVT Satisfactions . 10 10 They teach Iustification by faith only , against the expresse words of Scripture . Iames 2. v. 24. as may be seen above ch. 17. p. 182. Iustification by faith ONLY . 11 11 11 Albeit some were great sinners ; yet so soon as they took the Covenant , they were esteemed Saints , and all their sins forgiven them , though indeed they becam no better . This is a greater Opus Operatum which the Presbyterians ascribed to their Covenant , then that , which the Catholiques assign to the holy Sacraments : as may be seen above p. 202. 203. The Opus Operatum of the Covenant , which SAINTED without dispositions , even the worst Covenanters . 12 12 They do not only abiure works of greater perfection , not commanded but counselled ; but also they neglect works of duty commanded : teaching hat the Commandments are impossible to be kept . p. 502. 5●3 . Their Omission of works of DVTY , tending to EDIFICATION . 13 13 They teach that all their works are evil , and therefore are demerits : which may be iustly renounced p. 504. 505. 4. They often give and sell pardons from their stoole of Repentance : or else all the great people must be Saints , & only the poore must be sinners . For it is very rarely seen , that any person of condition , doth sit vpon their stoole of Repentance . See p. 506. Demerits , 14 14 They bragged , that they should never leave off , till they went with their Covenant , & Covenanting Armie , to destroy the walls & Citie of Rome . p. 507. 508. SELLING of Pardons . 15 Their intended WARLIK peregrinations to destroy holy places . 16 16 The English Independents did call ordinarly the Presbyterian K rk-Sessiōs Bawdy-Courts ; For by them the fines were imposed vpon the fornicators . But now that power is taken from them , and given to the Civil Magistrate . These Sessions are not so good as the Catholiques Stations above p. 508. Their Kirk SESSIONS : 17 17 They do not consecrate their Communion Wine : and albeit the Ministers say a long prayer at the beginning , by which they would seem in some measure to hallow that which is present , which is but a small quantity ; yet the rest is brought ( sometimes out of the Tavern ) and vsed without any benediction . See of Holy water . above p. 510. 511. VNCONSECRATED wine 18 18 See above , how at the beginning of their pretended Reformation , they vnhallowed many Bells , p. 511. 512. Their VNHALLOWING and selling of Bells .

Their 19 19 The true Church has only power to cast out Devils . Luther tryed once to do this : but it succeded ill with him , as may be seen above p. 512. WANT of power to coniure Spirits and cast out Devils . 20 20 The Presbyterian Ministers do much hate the sign of the Crosse , calling it the badge of Anti-Christ ; as may be seen in Spotswoods historie lib. 6. p. 324. See above p. 513. the Antiquity , & efficacy of that glorious sign of the Son of man . Their CVRSINGS and Detestations of the SIGN of the CROSSE , as also 21 21 The holy Apostles vsed Vnctions , as may be seen above p. 514. which custome has been ever observed in the Church , ibidem , As also the Church did ever hallow some Creatures , for holy ends ; as Water , burial places , Churches , Bells , &c. which the Presbyterians have often made common , and turn'd into profanes vses . of VNCTIONS & of benedictions of Creatures , for holy ends , together with the PROFANATIONS of these hallowed Creatures . Their Domineering Presbyterian 22 22 How the Presbytery domineered over all sorts of persons , may be seen above , ch. 4. and 5. of Presb. Triall . 23. Their severity & cruelty may be seen , ibid. DEMOCRACY , and 23 cruel ANARCHY 24 24 Their solemn League & Covenant , which intended the setling of Presbytery in all the 3. Kingdomes , is not such a work of perfection , as are the 3. Solemn Vowes of chastity , poverty & Obedience , which they here abiure , and which their first Reformers Vowed , but did not keep . And therefore , their Solemn League may be better renounced ; then the three Solemn Vowes abiured . Their Solemn LEAGVE and Covenant , with all their ROVNDHEADS of Sundry SECTS

Their cruel Decrees , made at GLASGOW , to extirpate the Catholique Religion : where their Covenant ( which has proved a bloudy Band ) was confirmed , against the holy Catholique Church .

And lastly we reiect all their 25 25 See above pag. 229. 242. how by Trops and figures , the clear words of Christs institution of the holy Sacrament are perverted by them , against the sense of the holy Fathers , and of the auncient Church . VAIN TROPES AND FIGVRES , perverting the true literal sense of the divin Scriptures , against the constant exposition of the holy Fathers : together with all their 26 26 Their denying of privat baptism is a Presbyterian Tradition derived from Calvin : as may be seen above , p. 212. without , or rather against the word of God , and the practice of the auncient Church . The same may be also said of their denying private Communion &c. PRESBYTERIAN Traditions , brought in without , or against the word of God , and Doctrin of the 27 27 As the Catholique Church is only the true Church of Christ ; so S. Cyprian has observed , that all heretiques , like Apes , do take vpon them the name , and falsly Vindicate to themselves the authority of the Church . Cypr. Epist. ad Iubaian . holy CATHOLIQVE Church , the Pillar & ground of Truth

To the which holy Catholique Church , we MOST WILLINGLY ioyn our selves , in Doctrin , Disciplin , and all holy RITES , as members of the same vnder Christ Iesus , the Supreme invisible Head , and the 28 28 See above , section . 4. p. 432. where it is shewed , that S. Peter was ordain'd by Christ , Supreme Pastor of his Church ; and that the Bishop of Rome , succeeds vnto S. Peter in the same charge . BISHOP of ROME , the Successor of S. Peter , Prince of the Apostles , the Visible and Subordinate Head , or Governour thereof : 29 29 As the Catholique Church remaines constant in her doctrin and government ; so the Scottish Protestant Church has been very inconstant , for it has changed diverse doctrines , and very sensibly , its disciplin , three or foure times , since the beginning of their pretended Reformation ; so that a man cannot wisely swear constant obedience , to such an vnconstant Church . See above ch. 2. and 7. of Presb. Trial. Promising , by the assistance of Gods Grace , to continue in the obedience , and Communion of the same Church , all the dayes of our lives .

30 30 30 As it is a malicious calumnie , to say , that any Catholique is stirred vp by the Pope , to deny and abiure the Catholique religion against his conscience , vpon hope of the Popes Dispensation , So it is a known truth , by diverse fresh experiences , that many Catholiques have been stirred vp by the Presbyterian Ministers , for feare of their Excommunications , and the Confiscation of their Estates , which followed therevpon , to swear and subscribe the Covenant , against the light of their Consciences ; as was well known to the said Ministers , which may be seen above p. 414. and 15. And seing many Catholiques are solicitited by Sathan , and the PRESBYTERIAN MINISTERS . To swear subscribe & receive their Sacraments , against the clear light of their Consciences , for IVST FEARES of the Ministerial CONFISCATIONS , and lossing of their Estates , 31 31 All these , to whom God has made the light of Truth to shine , ought to be thankfull for so great a benefit : and never commit so great ingratitude , as to abandon it , for worldly respects : How much more ought they to abhorre from taking the Covenant , which makes even some Protestants hearts to stand , which containes so many grosse vntruths ; as we have seen above : & which is not only a Denial , but an Abiuration , ioynd with horrible blasphemies , of almost all the points of the Catholique faith ? We solemnly promise , by the assistance of Gods , grace that we shall never yeeld vnto such temptations ; nor be so ingrate , after God has made the light of his truth to shine vnto vs , who were living in the darknesse of Error , as to abandon the Truth against our Consciences : But rather shall continue constant in the profession of the same , though it be with the losse of our Lives and Estates , knowing , that God Almighty is power full , and Hoping , that his goodnesse shall be willing to render vnto vs a hundred fold , and life everlasting . To which God of his infinit mercy bring vs . Amen .

THE PRESBYterian Covenant , or Confession of Faith .

WEE all , and every one of vs vnderwritten , protest , that after a a The Catholiques long & diligēt search may appeare , by the former Trial : whereas the Covenanters vsed neither long nor due examination of their consciences , as may be seen above pag. 411. LONG & due examination of our own Consciences , in matters of true & false Religion ; we are now b b Catholiques , who relie vpon the immoveable Pillar and ground of Truth , to Witt , the holy Catholique Church , which never changes , are fully satisfyed , and assured of the Truth : But Heretiques , who quite this solid ground , and follow the Private Spirit , which is very inconstant , let them pretend what they please , can never have full assurance ; which evidently appeares , by their continual changes & new pretended lights . See above , pa. 425. THROVGHLY resolved of the Truth , by the c c Christ promised that the Spirit of Truth should remaine in his Church for ever , & teach her all Truth . Iohn 14.16 . Iohn 16.13 . And yet , it is strange , that every new heretique , without Scripture , appropriats this Spirit to himself ; & , against Scripture , & Christs clear promise , denys the holy Spirit to the whole Church . The same may be said also of their vain pretext of the word of God . See above pag. 423. 424. word and Spirit of God ; And therefore we beleeve with our hearts , confesse with our mouths , subscribe with our hands , and constantly affirme before God and the whole world , that this only is the true Christian faith , and Religion pleasing God , and bringing Salvation to man , which d d The true faith was revealed of old , and , from that time , can never be hid : But the Presbyterian faith has two contra●y qualities , to witt , it is now revealed , and has lyen long hid : as may be seen above p. 426. See also Math. 5.16.17 . NOW is , by the mercy of God revealed to the world , by the preaching of the blessed Evangel , and received , beleeved , and defended , by e e The true Church must be in all Nations , as Esay foretells saying : All Nations shall flow vnto it . Esay , 2.2 . and Christ shew , that repentance should be preached in his name , vnto all Nations , beginning at Hierusalem , Luke , 24.47 . For this cause the true Church is called Catholique , as being dispersed through All Nations : as she is also Catholique for Time , endureing in All Ages . But Heresys are only in some few Nations or corners of the world : and in these also , they are not the same , but full of diversity and contrariety , which is manifestly verifyed of the Presbyterians & Protestants . See above ch. 32. 34. Many notable Kirks & Realmes , but chiefly , by the Kirk of Scotland , the Kings Maiesty , and the three Estates of this Realme , as Gods f f As Gods Truth is Eternal , so it cannot be hid . Esay 62.6 . But the Presbyterians pretended Eternal Truth has been too long hid ETERNAL Truth , and only ground of our Salvation . As more particularly is confessed in the Confession of our Faith stablished and publickly confirmed by sundry g g The approbations of all General Councels , which are governed by the holy Ghost , and which do never revoke their determinations , by which the Catholique faith is approved , and confirmed , are a much more solid authority , to confirme the Catholique religion ; then are the earthly courts of changeing Parliaments , to establish any sort of the Protestant Religion . We know by experience , that there are nothing more changeable , then Acts of Parliament . See pag. 430. Acts of Parliament . And now of a h h The Scottish Nation was converted to the faith an. Christi 203. Leslaeus de Reb. gestis , Scot. l. 1. p. 114. which is above 1400. yeares agoe , during which time , it remaind cōstāt in the Catholique faith , except a little of late . This indeed may be called a long time : but the Presbyterians long time is only 20 years , as may be known by calculation , and as yet it is not a hundred . LONG time hath been openly professed by the i i Since the conversion of King Donald the first Christian King , there are reckoned above 80. Catholique Kings of this Nation , as may be seen in our Histories ; whereas the Presbyterians had only one King , to witt , King Iames the 6. who subscrybed their Covenant , in his younger yeares : which he also disproved thereafter , in the Conference at Hampton-Court . Kings Maiesty , and whole body of this Realme , both in Burgh and Land . To the which Confession , and forme of Religion , wee m m As it is evident that these , who embrace the Catholique faith in Scotland , where it is persecuted , doe it willingly ; so it is manifestly known , that many were constrained to take the Covenant : and so did not willingly agree to it . See above ch. 4. p. 26. and sect. 1. p. 417. WILLINGLY agree , as vnto Gods n n The Catholique faith is so vndoubted Truth , that it is altogether vnalterable , with the Catholiques : But ths Protestant Faith cannot be vndoubted Truth , seing it is so often altered by Protestants , see p. 430. in fine . VNDOVBTED Truth and Verity , grounded only vpon his WRITTEN word .

And therefore , we abhorre and detest all contrarie Religion & Doctrin ; But chiefly all kind of PAPISTRY in general , and particular heads , even as they are now damned , and confuted , by the p p How the Presbyterian sect albeit it pretēds the word of God ( as all Heretiques do ordinarly pretend ) is notwithstanding condemned by the word of God , & by the holy Catholique Church , which is of far greater Authority , then the Presbyterian Kirk of cotland , may be seen almost every where , in the former Treatises . word of God , AND KIRK OF SCOTLAND . But in special we detest , and refuse the VSVRPED AVTHORITY of that Roman q q As it has been shewed above , sect. 4. p. 432. that the Pope is the Vicar of Iesus Christ , and therefore not Anti Christ ; so also all , who do not belong to him , belong not to Christ , but to Anti Christ ; and therefore are Anti Christian . So S. Hierom expresly affirmeth ibid. p. 437. ANTI-CHRIST , Vpon the r r Calvin vsurped ove the letter of the Scriptures , by making vp a new Canon , never known before ; And he vsurped over the sense , of them , by reiecting the ancient sense of the holy Fathers , and by inventing new senses , according to his private fancies . So do also his Disciples , the Presbyterian Ministers . So did likewise Luther most grosly , see p. 439. SCRIPTVRES of God , the s s Calvin did vsurp over the holy Catholique Church , who , having no lawfull authority , would take vpon him to reforme the Church , to iudge and condemn her , to prescribe his own fancies , as divine Rules vnto her : So do also the Presbyterians See p. 440. KIRK the t t The Presbyterians in Scotland have had but 4. Princes , since their religion began , and they have vndenyably vsurped highly over them all : as may be seen . p. 440. and 41. CIVIL MAGISTRATE and u u How they Tyrannized over the consciences of their fellow subiects , is notoriously known : and may be seen . chap. 4. p. 26. CONSCIENAES of men .

All his x x These , who vnder pretence of Christian liberty , disobey iust Lawes , such as are the Lawes of the Catholique Church , ( which were also observed in the primitive times , as these , about lent fasting , the single life of Church men &c. ) make their freedome a cloke of malice , against S. Peters advice 1. Pet. 2.13 . and an occasion to the flesh . Gal. 5.13 . see above p. 454. 455. TYRANNOVS Lawes , made vpon indifferent things against our Christian libertie . His ERRONEOVS Doctrin against the SVFFICIENCIE of the y y The Presbyterians destroy all Traditions , against the expresse Scripture . See above p. 445. and 6. WRITTEN word ; the PERFECTION of the Law , the OFFICE of Christ , and his blessed Evangel.

His corrupted Doctrine concerning b b Calvin teacheth that Original sin still remaines in vs , even after Baptism : and that it defiles before God , what ever works proceed from vs ; and so makes them mortal sins , which doctrine , the Presbyterians follow , as may be seen above , with more to this purpose p. 451. 454. ORIGINAL sin . Our NATVRAL INHABILITY & REBELLION to Gods Law . Our Iustification by d d They make Iustification by faith only , the principal article of their Reformation , and deny Iustification by works ; expresly against the Scripture , Iames 2.124 . and the holy Fathers . See above ch. 14. p. 157. FAITH ONLY Our e e They make our sanctification so imperfect , that we cannot by it think so much as a good thought , or do any thing but sin mortally ; and still disobey Gods Commandments , so that such sanctification is rather profanation , and such Obedience is Disobedience . See above p. 455. IMPERFECT Sanctification and Obedience to the Law .

His l l The opinion of Calvin , and his Disciples is , that Christs body is only really in the Heavens ; and yet it is also really to the soule of the Receivers by faith : which he calls iustly a Mysterie vnperceptible : as it is indeed a Chimera made vp of contradictions , whereas the Catholique beleef of the real presence , or Transubstantiation , is so firmly grounded in the Scriptures , that Beza confesseth , if Christs Words be taken literally ( as it has been proved above , they must be ) Popish Transubstantiation doth necessarly follow . See above pag. 240. 41. and 43. BLASPHEMOVS OPINION of TRANSVBSTANTIATION , or real PRESENCE of Christs body IN the the Elements , and receiving of the same by the WICKED or BODIES of men . His m m Their first Reformers brake their Solemn Oaths and Vowes without all Dispensations p. 469. And the Presbyterians have made many to periure themselves , by enforceing them to take the Covenant , against their Consciences . They allow also Marriages in degrees forbidden by the Catholique Church : for the people often marries among them , in the second , third , and 4. degree , without all Dispensations See also above , that it is a false calumnie , that the Catholique Church dispenseth in degrees forbidden by the Law of Christ . p. 470. DISPENSATIONS with solemn OATHS , PERIVRIES , and DEGREES of Marriage forbidden in the word . His n n They cruelly allow Marriages to the divorced , against the doctrine of Christ , his Apostles and the holy Fathers : which S. Augustin saith are not Marriages but Adulteries . see above p. 470. 471. CRVELTIE against the innocent divorced .

His o o The holy Masse which chaseth away Divels , as S. Augustin testifies above p. 475 cannot be Devilish : but the abrogation of it is Devilish , ( besides other reasons ) because Luther confessed that the Devil did instigate him to it . See above p. 476. and the whole 8. section . DEVILISH MASSE . His p p If it be blasphemy to raile against the sacred order of Priesthood , of which order Christ himself is the High eternal Priest ; And against the holy Sacrifice offered vp by that holy order ; besids other points of the Catholique faith revealed by Christ , then our Presbyterian Ministery is deeply guilty of blasphemy . See p. 477. 4. See above , how S. Augustin calls this a holy Sacrifice , profitable not only for the sins of the living , but also of the faithfull departed : of which the Presbyterians do rob both the quick and dead p. 447. BLASPHEMOVS PRIESTHOOD . q His PROFANE Sacrifice for the sins of the dead and the quick . His r r They detest the Catholique Church , for Canonizing of Saints ; and yet themselvs did Saint Covenanting sinners , above p. 479 CANONIZATION of men . s s They think it iustly no sin , to call vpon men , and desire their prayers : and yet , against all reason , they would make the people beleeve , that it is a sin , to call vpon Angels , and desire their prayers , whereby , they condemn the practice of Iacob , and other Saints recorded in the Scriptures : as may be seen p. 479. as also the practice of the holy Fathers , and Primitive Church ibidem . Where the same is also shewed , concerning the Invocation of the Saints of Heaven . His CALLING vpon Angels , and t t Calvin doth honour S. Catharine and S. Christofer with the name of Monsters ; lib de vera Refor . Ecclesiae . S. George and S. Hippolitus with the name of Masques . ib●d. & 3. Instit. c. 20. par. 24. 25. 27. S. Dominike with Hangman , lib. de reform . Eccles. S. Medard and others with Beast . ibidem . And Luther durst affirm , that Moyses his wisdome was hypocrisie : and that S. Iames did deate . Luth. in Psal , 45. & in cap. 22. Genes. Saints departed .

WORSHIPING of Images , Reliques and Crosses .

DEDICATING of Kirks , Altars , Dayes , Vowes , to CREATVRES . y y Seing they commonly teach , that their sins are not taken away in this life , they must either be taken away in the next life , and so they grant a Purgatory ; or else they cannot enter into Heaven . And seing , that Purgatory is for mortal sins ( for they acknowledge no Venial ) it can never purge them , and never have an end . See above pag. 491. and more fully p. 188. His PVRGATORY : z z See the charitable custome of praying for the faithfull departed , observed by the Primitive Church p. 491. which charity the Presbyterians want . PRAYER for the dead : 1 1 The prayers of the Presbyterians being all Extemporary , it is no wonder , some of them be void of sense : as frequent experience has shewed . Praying or speaking in a STRANGE LANGVAGE : with his 2 2 How they have fallen backward into grosser Errors , then their first Reformers , by denying the Apostles Creed , neglecting to say our Lords-prayer , abolishing Glory to the father , &c. may be seen above cha. 12. These backslidings are the Presbyterian Processions PROCESSIONS , 3 3 They blaspheme the holy Litanies , which S Basil calls the Oracles of the holy Spirit : as may be seen above p. 494. BLASPHEMOVS Litanies , and 4 4 They very vnreasonably renounce the Mediation or intercession of Angels and Saints to pray for them : and yet give that same charge or office to the multitude of their Ministers . p. 945. Multitude of Advocats or Mediators .

5 5 5 Their confusions & dissensions are very notorious , and may be seen above ch. 3. His Manyfold ORDERS . 6 6 They abiure Auricular Confession , and yet sometimes practise it . But the Ministers wanting the strict obligation of secrecy , they doe sometimes reveale publiquely without punishment , what has been confessed to them privatly . AVRICVLAR Confession . 7 7 Their Repentance , if it be according ●o their principles , is presumptuous : for it is a full assurance of the remission of their sins , or conioynd with it : and so it is also vain ; for in vain do they seek remission of their sins , which they are assured by faith are already forgiven them . See p. 499. & ch. 17. p. 183. His DESPERATE and vncertain Repentance . 8 8 They beleeve that which God never revealed , to witt , that every one of themselves is iust & predestinate : which faith , may be seen above , to be meer presumption , and a groundlesse fancie . ch. 17. p. 183. & seq. His GENERALL and doubtsome Faith . 9 9 9 They deny all Satisfaction or works of Penance for sins : and so they teach , men are not to make any Satisfactions for their sins . p. 500. His SATISFACTIONS of men for their sins . 10 10 They teach Iustification by faith only , against the expresse words of Scripture . Iames 2. v. 24. as may be seen above ch. 17. p. 182. His Iustification by WORKS . u u How all Heretiques Idolatrize their own Errors ( as S. Hierom affirmes ) may be seen above p. 420. & how the Presbyterians did Idolatrize their Covnant , may be also seen there : And it is notoriously known how they break & abuse Holy Images , Crosses and Reliques . x x The Barbarians or profest Enemies of Christ , could hardly have made more havock and destruction , then our first Scottish Reformers have made , of so many Excellent Churches and religious houses in Scotland : which were great Monuments and Ornaments of the Nation . And now the poore Churches , which they have built , are not dedicated vnto the Creator .

11 11 11 Albeit some were great sinners ; yet so soon as they took the Covenant , they were esteemed Saints , and all their sins forgiven them , though indeed they becam no better . This is a greater Opus Operatum which the Presbyterians ascribed to their Covenant , then that , which the Catholiques assign to the holy Sacraments : as may be seen above p. 202. 203. OPVS OPERATVM .

12 12 12 They do not only abiure works of greater perfection , not commanded but counselled ; but also they neglect works of duty commanded : teaching hat the Commandments are impossible to be kept . p. 502. 5●3 . Works of SVPEREROGATION : 13 13 They teach that all their works are evil , and therefore are demerits : which may be iustly renounced p. 504. 505. 4. They often give and sell pardons from their stoole of Repentance : or else all the great people must be Saints , & only the poore must be sinners . For it is very rarely seen , that any person of condition , doth sit vpon their stoole of Repentance . See p. 506. MERITS , 14 14 They bragged , that they should never leave off , till they went with their Covenant , & Covenanting Armie , to destroy the walls & Citie of Rome . p. 507. 508. PARDONS , 15 Peregrinations , and 16 16 The English Independents did call ordinarly the Presbyterian K rk-Sessiōs Bawdy-Courts ; For by them the fines were imposed vpon the fornicators . But now that power is taken from them , and given to the Civil Magistrate . These Sessions are not so good as the Catholiques Stations above p. 508. STATIONS .

17 17 17 They do not consecrate their Communion Wine : and albeit the Ministers say a long prayer at the beginning , by which they would seem in some measure to hallow that which is present , which is but a small quantity ; yet the rest is brought ( sometimes out of the Tavern ) and vsed without any benediction . See of Holy water . above p. 510. 511. His HOLY Water : 18 18 See above , how at the beginning of their pretended Reformation , they vnhallowed many Bells , p. 511. 512. Baptizing of Bells .

Coniuring of Spirits , CROSSING , sauing , anointing , coniuring , HALLOWING of Gods good Creatures , with the superstitious opinion ioyned therewith :

His worldly 22 22 How the Presbytery domineered over all sorts of persons , may be seen above , ch. 4. and 5. of Presb. Triall . 23. Their severity & cruelty may be seen , ibid. MONARCHIE , and wicked HIERARCHIE : 23 His three Solemn 24 24 Their solemn League & Covenant , which intended the setling of Presbytery in all the 3. Kingdomes , is not such a work of perfection , as are the 3. Solemn Vowes of chastity , poverty & Obedience , which they here abiure , and which their first Reformers Vowed , but did not keep . And therefore , their Solemn League may be better renounced ; then the three Solemn Vowes abiured . VOWES with all his SHAVELINGS of Sundry sorts .

His corrupted and bloudy Decrees , made at TRENT , with all the Subscribers and Approvers of that cruell and bloudy Band , coniured against the Kirk of God .

And finally , we detest all his 25 25 See above pag. 229. 242. how by Trops and figures , the clear words of Christs institution of the holy Sacrament are perverted by them , against the sense of the holy Fathers , and of the auncient Church . Vain Allegories , Rites Signs and 26 26 Their denying of privat baptism is a Presbyterian Tradition derived from Calvin : as may be seen above , p. 212. without , or rather against the word of God , and the practice of the auncient Church . The same may be also said of their denying private Communion &c. Traditions , brought in the Kirk , without , or against the word of God , and Doctrin of this true 27 27 As the Catholique Church is only the true Church of Christ ; so S. Cyprian has observed , that all heretiques , like Apes , do take vpon them the name , and falsly Vindicate to themselves the authority of the Church . Cypr. Epist. ad Iubaian . REFORMED Kirk .

To the which , we ioyn our selves willingly , in Doctrin , Faith , Religion , Disciplin , and vse of the holy Sacraments , as lively members of the same , in Christ our Head . 29 29 29 As the Catholique Church remaines constant in her doctrin and government ; so the Scottish Protestant Church has been very inconstant , for it has changed diverse doctrines , and very sensibly , its disciplin , three or foure times , since the beginning of their pretended Reformation ; so that a man cannot wisely swear constant obedience , to such an vnconstant Church . See above ch. 2. and 7. of Presb. Trial. Promising & swearing , by the Great Name of the Lord our God , that we shall continue in the obedience of the Doctrin & Disciplin of this Kirk ; and shall defend the same , according to our Vocation & power , all the dayes of our lives ; vnder the paines , contained in the Law , and danger both of Body and soule , in the Day of Gods fearfull iudgement .

30 30 30 As it is a malicious calumnie , to say , that any Catholique is stirred vp by the Pope , to deny and abiure the Catholique religion against his conscience , vpon hope of the Popes Dispensation , So it is a known truth , by diverse fresh experiences , that many Catholiques have been stirred vp by the Presbyterian Ministers , for feare of their Excommunications , and the Confiscation of their Estates , which followed therevpon , to swear and subscribe the Covenant , against the light of their Consciences ; as was well known to the said Ministers , which may be seen above p. 414. and 15. And , seing many are stirred vp by Sathan and that ROMAN ANTI-CHRIST , to promise swear , subscribe , and for a time , vse the holy Sacraments of the Kirk deceitfully , against their own Consciences , minding thereby , first , vnder the external cloak of Religion , to corrupt & subvert secretly Gods true Religion , within the Kirk , and afterwards , when time may serve , to become open Enemies and Persecutors of the same , vpon VAIN HOPES of the Popes DISPENSATION , devised against the word of God , to his greater confusion , and their double condemnation , in the day of the Lord Iesus . 31 31 All these , to whom God has made the light of Truth to shine , ought to be thankfull for so great a benefit : and never commit so great ingratitude , as to abandon it , for worldly respects : How much more ought they to abhorre from taking the Covenant , which makes even some Protestants hearts to stand , which containes so many grosse vntruths ; as we have seen above : & which is not only a Denial , but an Abiuration , ioynd with horrible blasphemies , of almost all the points of the Catholique faith ? wee therefore , willing to take away all suspicion of Hypocrisy , and double dealing with God & his Kirk , protest , and call the Searchers of all hearts forwitnesse , that our minds and hearts do fully agree with this our Confession , promise , Oath & Subscription , So that we are not moved for any 32 32 See above in the first section , this last grosse vntruth of the Covenant . p. 416. worldly respect , &c.

FINIS . Soli Deo Honor & Gloria .