PRESBYTERIES TRIAL: OR THE OCCASION, AND MOtives of Conversion to the Catholic Faith, of a Person of quality, in Scotland.  
TO WHICH IS SUBJOINED, A LITTLE TOUCHSTONE of the Presbyterian Covenant.  
Beloved, believe not every Spirit: but prove the Spirits, if they be of God: because many false Prophets are gone out into the world. 1. john 4.1.  
If thou seemest to thyself, to have been already sufficiently tossed; and wouldst make an end of these labours & pains: Fellow the way of the Catholic Discipline; which hath proceeded from Christ himself, by his holy Apostles, even unto us; and from hence, shall descend, and be conveyed to posterity. Aug. lib. de Vtilitate credendi, c. 8.  
Truly, the Covenants and Leagues of Heretics are Thorns clasping one another. Hier. in cap. 1. Nehum.  
Printed at Paris, anno 1657  
Permissu Superiorum.   

THE PREFACE TO THE CHRISTIAN and well-disposed Reader.  
COURTEOUS READER,  
Although all Christians do● acknowledge, that, of all the affairs in this world, there is none of that importance unto man, as the saying of his soul, and that Salvation cannot be obtained, without the true Faith and Religion; yet manifest experience daily showeth, that many thousand do carry themselves so slothfully in that most important affair of Religion; as if it were a matter of the least, or rather of no consequence. For we see, that, in whatsoever Error or Heresy (though never so monstrous) men are bred for the most part they continue in the same; or else, according to the mutability of their Inconstant Leaders, they pass after them, from one falsehood, into another; without making any further search for the Truth. This is truly one of the greatest miseries, and the most deplorable folly of man; that he should be so slothful, and almost insensible, in these things, which concern his eternal Salvation; whereas he is so diligent & careful, about his Temporal affairs, which are incomparably of lesser moment. Neither is this negligence & folly proper only to the rude and ignorant; but it is also very ordinary to many, who are neither fools, nor vicious; but rather have good store of worldly wisdom, and of Moral virtues.  
This then, being undeniably the common Lethargy, of almost all those, who live in the false Religions and sects of perdition, wherewith the world is now pestered: it is no small favour, which they receive, who, by the divin mercy, are awakened out of that dead sleep; and, being made to open their eyes, do see their own danger; and seeing it, strive, by all means, to free themselves of it, by seeking earnestly, with imploring the divin assistance, the right way unto eternal happiness. This favour God hath been pleased to vouchsafe lately, unto divers Protestants, in Scotland, awakening them, by the great Confusion and Division (most sensible and Natural Marks of Falsehood) that had fall'n upon their Religion; and by the grievous Dissensions, that have been raging a long time, amongst their inconstant Teachers. And amongst others, he was pleased to grant this favour unto a certain honourable personage, who had been a very zealous Protestant, relying altogether upon the Ministers words: But, so soon as he saw their horrible contradictions & Dissensions, and that they condemned & accursed, what themselves had before taught & practised; yea and furiously enforced others to follow them, and swear to all their Innovations, replenishing, in the mean time, the whole Nation with unspeakable miseries & calamities; he thought it was not fitting, nor secure for him, to trust any longer these Inconstant Guides, in a journey of such importance; since he could not prudently trust Guides, of such qualities, in an earthly Voyage. Wherefore, being thus awakened, and not a stranger from good letters, he did set himself seriously to seek the Truth; choosing the Divin Scriptures for his Rule, and the Holy Fathers for Interpreters of the same: by which means he conceived, that he should attain unto the knowledge of the practice & belief of the Primitive Church: which, by all sides, is acknowledged, to have been the true Church. And so beginning his search, with the Trial of the Innovations, which were lately introduced by the Presbyterians, he did not only soon find them, to be against the Scriptures & holy Fathers; but also he began to see a glimpse of the Truth of the Catholic Religion, which he had heard so often defamed by the Ministers. For he clearly perceived, by perusing especially some pieces of S. Augustins' works, and the Protestants Apology, that the holy Fathers & Primitive Church believed divers points, which are condemned by Protestants, and are still believed by Catholics; whereat he was not a little astonished: especially, when he saw this acknowledged by the chief Divines of the late English Church, which pretended, above all others, to be most conformable unto the primitive times: whose Testimonies are diligently collected by M. Breirly, in the forementioned Apology.  
Having then thus seen the great deformity of the Scottish Presbyteian Kirk, which is so monstrously different from the Primitive; and the great prevarication of the late English Church; he remained, for some time, in great perplexity of mind, not being able of himself, to overcome some difficulties & preiudices, which had been a long time beaten into his ears, against the Catholic Religion: Till at length, falling into the acquentance of a Roman Catholic, whom he perceived to be somewhat versed in these questions; he was pleased, to unfold his mind to him; and after divers conferences, received not only full satisfaction of his doubts; but also was instructed in the chief principles, and  grounds, of the Catholic faith: whereby, he saw also the sandy grounds of the Protestant Religion. Being therefore in end fully resolved, to enter into the bosom of the holy Catholic Church; he desired, the said Catholic would be pleased first, to draw up in some few sheets, the Occasion & Motives of his Conversion; to the end, that, having these papers by him, he might be more able to give satisfaction to others, who might inquire of him, the reasons of his change. Which was done accordingly, with intention only that it might serve for his private use. But some other zealous Catholics, coming thereafter to the sight of these papers, were of opinion, that they might prove profitable to others; if the same Method being observed, the matters there touched, were a little more enlarged, and then published. And therefore they jointly desired, the said Catholic would be pleased, to undertake that labour; giving him good hopes, that, not only the new Converted Catholics would be thereby confirmed; but also, others, who were seeking the Truth, might be helped and assisted; besides some other goods, which they thought might redound from it. In obedience to whose Desires, this labour was undertaken, by him; & now it is his earnest wish, that it may answer their expectation, albeit perhaps, for that end, some more time had been requisite.  
Thus, Courteous Reader, thou hast heard the occasion of writing this book: Now, thou mayst be pleased, to see a little the Model and Method of it. In the first place, are set down the Occasions of that Honourable new Converts doubts, concerning the Truth of the Protestant Religion; such as are the Ministers Inconstancy in Doctrine & Discipline, their great Dissensions and Divisions, Their Tyrannising over men's Consciences, Their Contradicting their own Principles etc. In which matters, some late histories or passages are interlaced, without expressing the names of persons therein concerned; because that was not necessary, since the things here touched are public, late, & fresh in all men's knowledge and Memories, within the Country; and the persons also well enough known: Neither is it the disgrace of any men's persons, 
Hier. Apolog. 3. cont. Ruffin. c. 11.  which S. Hierom calls the Machine's of Heretics, but the correction of their Errors, which is here intended. After the occasion of the doubts is showed, in some few chapters; then followeth the Trial of the last pretended Presbyterian Reformation, in the principal points thereof: as its condemning of Episcopacy, the abolishing the hymn of Glory to the Father, etc. the denying the Apostolical authority of the Apostles Creed; neglecting to say our Lord's Prayer, etc. In all which points, the Presbyterians are found to go against the word of God, & the Primitive Church; the former doctrines & practices of many among themselves; against their first Reformers, and many learned Protestants: So that this last pretended Reformation is showed, to be nothing, but a real Deformation, destroying, not only the Apostolic office & government, established by Christ, in his Church: but also the two chief Pillars, or heads of the Christian Religion: to wit our Lord's Prayer, and the Apostles Creed. Then followeth the Trial of the first pretended Reformation, which is also showed, to have destroyed in effect, the other two chief Pillars of Christianity: to wit, the Divine Commandments, and Holy Sacraments: and to have brought in a most Erroneous doctrine of justification by Faith only; expressly against the Scriptures & holy Fathers. So that these two pretended Reformations are shown, to have made up, between them, the hideous work of Desolation. After this, the whole Protestant Church, by the undeniable principle of the perpetuity of Christ's Church, is proved, not to be the true Church of Christ: And by the same undeniable principle, the Church in Communion with the Sea of Rome, and she alone, is demonstrated, to be the true Catholic Church of Christ, and to have, in all ages, still continued in the same doctrine, which she received from Christ & his Apostles; notwithstanding the calumnies of Heretics. Then lastly, the same truth is proved by the Marks, whereby the true Church is clearly designed in the Scriptures; as by her Unity, Sanctity, Universality, & Apostolical Succession: by which marks, the holy Fathers also did prove the true Church, in their times. To which is subjoined a brief Examination of the Presbyterian Covenant, or Confession of Faith; which, although it was much Idolatrized of late, is showed to be nothing, but a Denial and Abjuration of the holy Faith, with many execrations and blasphemies, against it. This briefly (Courteous Reader) is the Scope and Method of the ensuing Treatises, which, the Author thereof earnestly wishes, may tend to thy profit: That, if thou be a new Converted Catholic, thou mayst be confirmed thereby, in thy holy Faith: If one, who after many toss in Errors, art seeking the Truth; thou mayst be assisted to find it, where only it can be found: if lastly, thou be one, who not through malice, but through negligence, or ignorance, adheres unto Errors: thou mayst be stirred up, to try them, and to seek diligently the Truth, which is a work most worthy of thy pains. Neither is it so hard, as some do imagine to find the Truth: since God Almighty, according to his infinite goodness & wisdom, has prepared the way to heaven, so much the more certain & easy to be known, how much more Error and deceit in it, brings greater loss, with it: and therefore, he has promised so plain and direct a way unto Eternal happiness, that fools may not err by it. 
Esay 35.5.  Whence it is evident, if thou seekest this way with diligence, and after the right manner: thou mayst have great confidence, by God's grace, to attain unto it. But then, thou wilt seek it in the right way, [according to the advice of the glorious Doctor S. Augustin to his friend Honoratus] if thou dost use fervent and frequent prayer, 
Aug de utile. cred●s. 15 16.  strivest to have peace and tranquillity of mind: if thou wilt hear that Church, which God hath established on earth, with so great authority, and which is called Catholic, both by her own, & by strangers. For it is by Authority only, whereby men can come unto the knowledge of Divin Truth: and there is no Authority equal unto this, which began by Miracles, and is most famous for Multltudes of peoples and Nations: and therefore, if thou proceedest orderly: at this Authority thou oughtest to begin, as the same holy Father affirms. But, if thou contemnest so great Authority, and only openest thy ears to the Enemies and Calumniators of so famous a Society; which has been also calumniated, by all the former heretics, as well, as by these of this Age: thou canst not be excused, neither canst thou arrive unto the possession of solid Truth. Therefore, if thou be wise, follow the former advice of S. Augustin, who was so wise & so learned a Doctor, and who had such great knowledge and experience in this affair. And if thou wouldst take a short and compendious way, to come unto the Truth; Try only that one question of the Church, according to the marks abovementioned, whereby it is clearly designed in Scripture: and thou wilt not only soon find, that they cannot agree to thy New, Inconstant Church: but also, thou wilt quickly see, that they agree to the Catholic Church, which has ever endured, and against which, Hell's gates, could never prevail: and so, with the true Church, thou wilt find a●l Truth: because it is ever governed by the Spirit of Truth, and is the Pillar and ground of Truth. This is the right manner for thee, to attain unto the Truth, and to true Happ●nesse: To which, that God Almighty may direct and bring thee, shall be earnestly desired by thy wellwisher.  
F. W. S.   

A TABLE OF THE CHAPTERS.  

Chap. I. THAT God, by the Confusion of Error, stirs up many to seek the Truth. p. 1.  
Ch. II. Of the Minister's Inconstancy; and of the Alterations, made by the late Presbyterian Reformation. p. 8.  
Ch. III. Of the Ministers Dissensions & Divisions. p. 15.  
Ch. IU. Of the Presbyterians Rigour, and Tyranny over Protestants. p. 26.  
Ch. V Of the Presbyterians contradicting their own Principles. p. 34.  
Ch. VI Of the Presbyterians Disobedience to the Civil Magistrate: and of their pretext of Piety. p. 46.  
Ch. VII. Of Episcopacy, condemned as Antichristian, by the Presbyterians. p. 53.  
Ch. VIII. Of our Lord's Prayer, neglected to be said by the Presbyterians. p. 71.  
Ch. IX. Of Glory to the Father etc. or the Hymn of Glorification, taken away by the Presbyterians. p. 78.  
Ch. X. Of the Apostles Creed, denied to be Apostolical by the Presbyterians. p. 89.  
Ch. XI. of the Article, of Christ's Descent to Hell, perverted by the Presbyterians. p. 102.  
Ch. XII. A Reflection upon the last; and an Entrance into the Trial, of the first Supposed Reformation. p. 115.  
Ch. XIII. Of the possibility to keep the Divine Commandments, with the assistance of God's grace: denied by the Presbyterians & their first Reformers. p. 118.  
Ch. XIV. A Consideration of the Presbyterians principal grounds, against the possibility of keeping the Divine Commandments. p. 136.  
Ch. XV. of justification by Faith only, maintained by the Presbyterians, and their first Reformers, as the principal article of their Religion. p. 153.  
Ch. XVI. Of the Nature of justification, according to the Catholic doctrine. p. 167.  
Ch. XVII. Of the Presbyterians three principal Errors, concerning justification. p. 178.  
Ch. XVIII. Of the Excellency of the Christian Sacraments: and particularly, how they confer Grace: which is denied by the Presbyterians. p. 194.  
Ch. XIX. That Baptism taketh a●ay Original sin: which is denied by the Presbyterians. p. 204.  
Ch. XX. That Baptism is necessary for the Salvation of Infants: which is denied by the Presbyterians. p. 211.  
Ch. XXI. Of the real presence of Christ's body in the holy Sacrament: which is denied by the Presbyterians. p. 224.  
Ch. XXII. Some Reflections upon both the pretended Scottish Reformations. p. 246.  
Ch. XXIII. That the true Church must be perpetual, and must endure without interruption unto the end of the world. p. 251.  
Ch. XXIV. That the Protestant Church hath not been perpetual; yea was not at all, before Luther: and therefore is not the true Church p. 257.  
Ch. XXV. That the Protestant Church was not Visible before Luther; neither in the Waldenses, Albigenses, Wi●lefists, nor Hussits. p. 265.  
Ch. XXVI. That the Protestant Church hath not continued Visible in the Grecians, Armenians, nor Aethiopians. p. 272.  
Ch. XXVII. That the Protestant Church was not visible in the primitive Church, or in the holy Fathers; nor thereafter, in the Roman Church. p. 276.  
Ch. XXVIII. That the Church of Christ ought to be always Visible: and therefore, an invisible Church cannot be the true Church. p, 287.  
Ch. XXIX. That albeit the true Church might be invisible; yet the Protestants had not invisible Church, before Luther. p. 297.  
Ch. XXX. That the Church in Communion with the Sea of Rome, & she alone, is the true Church. p. 310.  
Ch. XXXI. That the Church in Communion with the Sea of Rome holds now, and has still held the same doctrine, which was taught first by Christ & his Apostles. 326.  
Ch. XXXII. The true Church proved from the Scripture; & first by her Unity. p. 352.  
Ch. XXXIII. The true Church proved by her Holiness. p. 361.  
Ch. XXXIV. The true Church demonstrated by her Universality: for which she is called Catholic. p. 376.  
Ch. XXXV. The true Church proved by her continued Succession and the lawful Vocation of her Pastors: for which she is called Apostolic. p. 385.  
Ch. XXXVI. The Conclusion. p. 399,    

APPROBATIO.  
EGO infra scriptus, in Sacra Theologiae Facultate Parisiensi, Magister, Testor, librum hunc, quem diligenter Perlegi, cui Titulus est. Presbyteries Trial: or the Occasion, and Motives of Conversion to the Catholic Faith, of a Person of quality in Scotland, Authore F. W. S. nihil prorsus continere, aut Catholicae Fidei; aut Moribus Christianis absonum: Imino Doctrinam Sanam, & verè Euangelicam, in eo explicat & confirmat eruditus eiusdem Author: necnon oppositos non-nullos Errores, maxime Nationem Scoticam heretica pravitate infestantes, non minus clare, quam solide refutat & refellit. Quod Chirographo meo significavi, Parisijs 25. Augusti Anno 1656.  
HEN. HOLDEN.   

APPROBATIO.  
NOS infra scripti, in Sacra Facultate Parisiensi, Doctores Theologi, Perlegimus diligenter Librum, cuius inscriptio est; Presbyteries Trial; or the Occasion, and Motives of Conversion to the Catholic Faith, of a person of quality, in Scotland Authore D. F. W. S. In quo, non solum nihil occurrit Fidei Catholicae aut bonis moribus adversum: sed plurima reperimus docte, erudite, & clare proposita, quae ad Conuersionem cùm omnium, tum praecipue istarum partium, Hereticorum conducere possunt, ut & ad Catholicorum Confirmationem. Quare, nostro judicio dignissimus est, qui typis committatur. Datum Parisijs, die 13. Novembris. Anno Domini 1656.  


ED. TIREL.  
RI. NUGENT.    
Ego idem sentio,  


Fr. JOANNES PONCIUS Ordinis  
S. Francisci. S. Theologiae Lector jubilatus.     

PRESBYTERIES TRIAL  

CHAP. I. That God by the confusion of Error, stirs up many to seek the Truth.  
SO great and admirable is the goodness of God, that (as S. Augustin hath observed) he would not permit sin to be in the world, 
Aug. in Enchirid. c. 27. & 100  unless he did draw good from it: And so infinite is his power joined with that goodness, that from the worst, and most wicked actions, he can, and doth extract the greatest goods. joseph did acknowledge in himself the experience of this truth, when he said to his brethren, who had unnaturally sold him: you thought evil against me, 
Genes. 50. ver. 20.  but God hath turned it unto good, that he might exalt me, as you see this day, and preserve much people. But this truth is more admirably seen in that most horrible crime of the jews, 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 evil, but one of the greatest evils, as being the corruption of a most excellent good, to wit the divine faith: God's goodness would never permit it to arise, and for a time to continue against the true faith, & the holy Church; unless he cold 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 approved may be made manifest among you. That they must be; proceeds, by the permission of God, from the vickednesse, and free choice of man, and from the malice of the Devil, whom our Saviour calls the Enemy, 
Math. 13.26.  who sows tares in the field, where he had sown the good seed. That Heresies are turned into good, proceeds from the goodness, 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 goodness of God is specially wonderful in this matter, that he doth not only draw good from Heresy, but also he makes it, against its own nature & intent, to serve for the further manifestation of the truth: and he turns all the plots and cunning design's of the Authors and Promoovers of falsehood, to the ruin 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 used all slight and might to obscure, and extinguish, the great mystery of the holy Trinity. But it did never shine so brightly, neither was it so fully discussed, & clearly understood, 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 turns into help, and advantage.  
These things, for the most part, are now (by the goodness 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 & deep plots that were so subtly devised for the standing and advancing of them: And notwithstanding the great power of Armies, which did raise, and uphold them in these Nations: And by which they should in a Martial, rather then Apostolic manner have been propagated troughout the world, as the Ministers, & some others fond imagined, but more foolishly bragged. The great Covenanters also have been much disappointed, and come short of their design's. There was nothing, wherein they so much gloryed, as in their prosperity, and in the ruin, which fell upon all their opposers; whereby they avowed publicly and frequently, that their cause was clearly owned by Heaven. All their discourses, and sermons, were nothing but Panegyriques of that great ingyring light (as they termed it) which God had made shine to them, above all other Nations. They did brag not a little, that they were Gods Covenanted people, and he their Covenanting God, which high privilege no nation else could claim. Their wisdom in their counsels, & diligence in executions, were highly esteemed, and much cried up by many. There seemed nothing in humane prudence fitting for the advancement of their cause, but they tried it: And nothing could appear a cross, and hindrance to their designs, but they provided for it. And yet notwithstanding all these pretended privileges, exploits, and diligences: the Covenanting Presbyterians have been brought to confusion, their prosperity so much bragged of, hath quickly turned into adversity, and their self conceited wisdom, 
job. 5. v. 13.  hath now appeared to all men to be manifest folly. For God, who takes th2 wise, in their own craftiness: and dissipats the counsels of the froward, as it is in job, hath made that witty or crafty course, which they took, for their own standing; tend to their ruin: 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 upholden, to be a prop to themselves, and a ruin to their Enemies. And now is verified in them that, which S. Paul foretold, showld befall to all false Teachers, and Seducers. 
1. Thimoth. 3.9.  They shall not long prevail, 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 draws good out of evil, hath drawn this good from them, amidst the many deplorable evils, which they have directly brought upon this Nation: That many, who were not sensible of the great error, wherein they were lying, have been awakened (as it vere) out of a dead sleep, by the huge confusion of the Covenant and Presbytery, and so, seeing their own danger, have been stirred up to seeing for the truth, and to see the day of God, as S. Augustin speaks. 
Multi ut diem Dei videant per haereticos é somno excitantur Aug. lib. de vera relig. c. 8.  Amongst which number his unspeakable goodness hath been pleased to make me one, who by all appearance, would have lived and died in a gross security of the religion, wherein I was bred: if the Covenant & Presbytery, by their confusions, changes, and violence had not furiously endeavoured to dispossess me of many points, which I formerly believed (as I was taught) for undoubted truths: and by that means pressed me to make an earnest search to inform myself of the true grounds of these alterations, and to find some settled ground, whereon I might safely rely, for the Salvation of my soul, and not be tossed to an fro, with every wind of doctrine, in the wickedness of men, and circumvention of error.  
Whilst there was nothing, but some little jars betwixt the Bishops and a few Ministers, for conformity to the 5. articles of Perth: which concerned kneeling at Communion, private Baptism, Confirmation of children, observation of Christmas, and of some few festival days; I was never moved to doubt of the religion publicly professed. For these dissensions were not, (as I conceived) in substantial points: neither was the manner of them very vehement and rigorous, by reason of the Bishop's temper, who did not urge these things violently, though established both by) Ecclesiastical and Civil laws. Besid's the Ministers who opposed them were but few, and not considerable, either for learning or prudence, in regard of those, who were of a contrary judgement. All this time, I lived in a deep 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 soon as that great storm of the Covenant did arise, none got leave to sleep any longer at rest, in that bark: all were awakened by these unskilful Mariners, to whom we had rashly trusted our souls: who fell at such odds and dissensions amongst themselves, 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 seemed to thirst after nothing but blood, with which they may be sufficiently glutted, since they begun. This tempest and confusion hath brought such shipwreck upon the Church (to speak nothing of the miseries of the Country) that many of sound judgement, seeing the danger, have been moved to abandon that confused and sinking vessel, and put themselves in one more solidly built, and governed by more sober, wise, and discreet Pilots.  
This confusion was the occasion of my first doubt, which made me begin to examine 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 upon 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 upon a Rock, 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 God's 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 confused Church, wherein I was bred; and to incorporate myself into the universal, ancient, perpetual and invariable Church, protected always 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 glorified in both.  
The reasons, which moved me to think strange of our religion, were these following, all which I saw with my eyes. 1. The Minister's Inconstancy in Doctrine. 2. Their Dissensions 3. Their contradicting their own Principales. 4. Their Cruelty over men's consciences. 5. Disobedience to Civil Magistrates, with a show of Godliness, without any effect or truth of it.   

CHAP. II. Of the Minister's Inconstancy; and of the Alterations made by the late Presbyterian Reformation.  
THERE is hardly any thing that makes people to stumble more at religion, than the often changing of it: and nothing makes them more apprehensive of their Pastors' falsehood, than their levity and inconstancy in their doctrines and practices. For how can people think that religion true and solid, which they see is never constant, but is alway's changing like the Moon? And how can they but suspect their Pastors to be false prophets, whom they hear at divers times teaching them contrary doctrines? For it's evident by the light of reason, that such lighsnesse and inconstancy, especially, when it is accompanied with a proper condemnation of their own former doctrines and practices, is a real open confession of their former errors, if not of formal deceit's. And therefore it shows them to be either deceitful, or at least blind Guides, to neither of which, can people either prudently or safely intrust, their souls. If such wandering and erring Guides, after some experience had of them, would not be followed nor trusted in earthly voyages: How much less are these to be followed or trusted in our voyage to heaven, which is of greater concernment?  
As lightness and inconstancy are fare from the office of true Apostles, so they are always proper to false Teachers and Prophets. S. Paul writing to the Corinthians freeth himself, and other true pastors from such imputations. 
2. Cor. 1. ch. v. 17. & seq.  Did I use, saith he, lightness? or was my preaching It is, and it is not: for the son of God jesus Christ, who was preached by us among you, by me, and Sylvanus, and Timothee, was not: It is, and it is not, but. It is was in him. But upon the other part the same S. Paul writing to Timothee, shows that all false Teachers are light and inconstant. Evil men, 
2. Thimoth. 3.  saith he, and seducers prosper to the worse: erring & driving into error. This is the worst & most deplorable kind of inconstancy, which proceeds from evil to worse: which is too evident in the Presbyterians, who have abrogated condemned and deformed many things, which their first Reformers had left untouched, allowed and practised, as shall be presently seen. For under vain imagination of a new Reformation, they have gone further from the truth; and under pretext of attaining greater purity, they have plunged themselves more deeply into the puddle of error.  
First then, they changed the government of the Church by Bishops which had continued a good time, and was established both by Civil and Ecclesiastic laws: yea, they did not only change and abrogate the government of Bishops; but they condemned also their very office as unlawful 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 form of discipline, which they call Presbytery: Declaring that this was the only government conform to the word of God, and which Christ had ordained for his Church: to which sentence also all behoved to swear, And therefore, to the two marks of the Church, ordinarily assigned by Protestants, the Presbyterians joined their discipline as the third: whereby they declared, that all Protestant Churches, which wanted this government, 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 Bishop's time in the Isle of Britain, and in all places, where the Lutheran Protestant's life. And what ever was the practice 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 government was established, and wrote most respectiv'ly unto the Bishops themselves: as may be seen in the Survey of the new discipline.  
Secondly. After the change and abolition of the old government of the Church: They proceeded next to abolish all set prayers, all the orders and directions, which were ordained by I Knox, the first Fundatour or Reformer of this Church, for administration of the Sacraments, and of Marriage: yea all set forms of prayer were disallowed, and canceled, upon pretext that they nourished tepidity, and smothered the fervour of the Spirit, according to which, all persons were ordained to pray; albeit oftentimes it proved the Spirit of giddiness: as appeared by their frequent Tautologies and babble. 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 form of prayer, made by Christ, which was also the practice 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 set prayers, yet they might have excepted this, both for the excellenty of it, and the dignity of the Author. They indeed spoke nothing publicly and directly against it; till one of their prime Apostles did not stick to call the frequent use of it, most irreverently, a Papistical charm.  
Thirdly they changed not only the prayers, but also the manner of singing psalms; for they took away and abolished the hymn of Glory to the Father and to the Son etc. with which the Psalm was ordinarily concluded, according to the custom, 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 happened in this matter not unworthy of remark, and is very famous throughout the country: For whilst the people of a Parish, in Anguse, were singing at the conclusion of a psalm, Glory to the Father and to the Son etc. as not knowing of the new alterations; they were presently interrupted by their Minister, who cried aloud No more Glory to the Father, No more Glory etc. which accident rendered the Presbyterians very ridiculous to the old Protestants.  
Fourthly, they proceeded further, and struck at the root of the Christian faith, to wit the Apostles Creed, denying it to be Apostolical: The contrairy whereof we was taught in our younger years, as was believed troughout the whole Christian world. And after they had thus denied 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 divers other points and practices, as in their taking the Communion sitting, and condemning kneeling as unlawful. Their deuiding of the bread among themselves, wherein they place no small purity of their religion, and not taking it out of the Ministers hand, as the custom was before. Their condemning private Communion and private Baptism, although administrated upon extreme necessity; which I found to be pernicious errors, especially in so far, as concerns Baptism. Their condemning as superstitious, the religious observation of Christmas, and of all other festival days etc. All which are not only contrary to the doctrine of the most famous Protestant Churches abroad, but also were contrary to the doctrine, laws & practices 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 loosed all belief, since they saw, that many points, which they believed before, being taught them by their own Pastors, were now condemned by the same Pastors, who are very like unto these whom the Apostle S. jude calls wandering stars.  
Having thought seriously upon these things, I made this reflection with myself. How can this Scottish Church, which changeth like the Moon, and is as unsteadfast as the wind; be the true Church of Christ which must be firm and steadfast as a rock? How can these Ministers, who draws, yea driwes the people into such varieties of faith, 
Ephes. 4.11.14.  be the true Apostles of Christ; seeing they were established (as S. Paul testifies) to conserve the people into the Unity of Faith? They must be false Pastors, who do toss the people to and fro with the inconstant winds of their new doctrines: since true Pastors were ordained by Christ to keep the people into the constant profession of the old doctrine, which was once delivered, and generally professed throughout the world, and to preserve them from such toss. As the scripture showeth that inconstancy and lightness, belongs to false Teachers; so I found that the holy Fathers did observe it by experience. 
Iren. l. 1. c. 18. etc. 5.  S. Ireneus saith: They delight to find out, every day some new thing. Let us now see their inconstant doctrine. etc. But 5. Hiero. most pithily describs their humour. The feet (saith he) of those who err, 
Higher 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 carried about with every wind of new doctrine, whilst they pass from one falsehood, into another falsehood. Therefore seeing the great inconstancy, and changes of the Scottish Church: I desired to find out a more constant, and skifull Guide to rely upon, to lead me unto the kingdom of heaven.   

CHAP. III. Of the Ministers Dissensions and Divisions.  
AS the Inconstancy of a Church in faith and doctrine, gives just occasion to many, of doubting and stumbling at its religion; so Dissensions and Divisions, which necessarily flow from such Inconstancy, are no less, but rather more sensible evils, and gives greater and more universal scandals. For there are many, who would take no notice of Inconstancy; and yet are awakened 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, than unity and order: and that confusion and dissension, are only fitting for Babel, or the house of the Devil: and as Unity tends to preservation, so Dissension hastens to destruction. Therefore our B. Saviour being to found his Church, which was to be a heavenly house upon earth, of admirable order, and to stand for ever; did pray most earnestly for the Unity of it, 
S. Than ch. 17.  by which he knew it would be both beautified and conserved. Yea, he showeth, that by the admirable Unity 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 have no Unity, but are torn by Dissensions and Divisions: cannot be the true Church of Christ, neither can they long laste. As Unity doth design, beautify, and conserve the true Church; so Dissension points out, deforms, and ever at length destroys all false Churches. Our Saviour saith; 
Luke 11.17. Gal. 5.15.  Every kingdom divided against itself, shall be made desolate. And S. Paul: If you by't and eat one an other; take heed you be not consumed one of an other. And that this division and destruction befalls to all false Churches: Luther himself doth testify. A kingdom, saith he divided in itself, 
Luth. tom. 3. wit, in psal. 5. fol. 166.  cannot stand: neither did Heretics at any time perish by force or art, but by their own mutual dissensions: neither doth Christ our Lord fight against them by other arms, then by sending among them the Spirit of giddiness and dissension.  
Now, what miserable dissensions have happened these years by past, into the Church of Scotland, by which it hath been much deformed, and a considerable part of it destroyed; are known far and near, at home and abroad. For these dissentious have been, for matter, manner, and the miserable effects that have flowed from them, very remarkable. The matter of them concerned no less points, than the Government of the Church established by Christ, the authority of the Apostles Creed, the use of the Sacraments, of private Baptism and Communion, the use of our Lord's prayer, and of Glory to the Father, the keeping of holy days, and the rest of the articles of Perth, the Covenant itself, the Head spring of all Dissensions, and the authority of the Civil Magistrate etc. But the form and manner of these dissensions, hath overcome the matter: for it hath been so great, and confused, that it turned the eyes of all the world, to look upon that strange and bloody Theatre, which was thereby erected in great Britain, and to take special notice of the divers representations made upon it. All hath been done on each side, that tongues and hands could do, to defame and destroy one an other. Three famous Kingdoms have been thereby miserably embroiled, in shedding their own blood, and brought to horrible confusion. And besides the alterations, that have happened in the State: these Dissensions have made great desolation and destruction in the Church. For the Presbyterians, by their strong assaults, have destroyed the late English Episcopal Church, which was esteemed so glorious: and the Independents again, who sprung up from the Presbyterians, have by their strong oppositions to Presbytery, 
Christ, Mod. pag. 75.  much weakened it, and taken the power of stinging from that snake, as the Christian Moderator calls it.  
Moreover, the Presbyterians, so soon as they had perfected their work of destroying the Church of the old Protestants: fell presently into Dissensions among themselves, which were attended by Divisions, whereby they are now cut into small pieces. The first Dissension appeared, when some of the most able Ministers among them, opposed the unexpected reformation; that is, the abolishing of the hymn of Glory to the Father, and takeing away the use of our Lord's 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 year 1651. there appeared 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. Divers bitter invectives 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 again, new divisions have risen. For some of the chief Protestatours, have abandonned altogether presbytery and Covenant, as humane inventions (although before, they preached and cried them up, as divine and clear truths) and have rendered themselves Independents. And some of these, after a little pause in Independency, that they may attain yet to a greater purity, which they imagine 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 styled the Independents, erroneous Sectarians, perjured 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 Masters, they begun to extol highly a new light, that had appeared unto them; and on a sudden they quitted both Covenant and Presbytery, as humane inventions, and became Independents. This change so unexpected, was the cause of much admiration to many, and of many observations; but this, which I heard a friend make, before some company, seemed to me most remarkable. Either (said he) these Ministers were ignorant, before their change, of the falsehood, which they now acknowledge in the Covenant and Presbytery; or they were not ignorant, but knew the falsehood of them? If they where ignorant: Then they were scarcely worthy to be Ministers, much less 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 College or an University. Were these men Masters 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 Government Christ had established in his Church? If they were ignorant of the falsehood, which they now acknowledge to be in the Covenant and Presbytery: Then in the time of their ignorance, they could have no clear and certain knowledge of the truth of them How then could they be so unreasonable, as to preach and cry up these shing as divin truths, and clear engyring lights? Yea how could they be so un-christianly cruel, as to persecute and force others, making them swear these things to be divin truths, whereof themselves had no certain knowledge, and which now they condemn as gross falsehoods, 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 falsehood of the Presbyterian Covenanting way, which they followed, and yielded to the times, for some worldly respects: Then they fall into a worse inconveniency, than before. For by, that means, they would be guilty of most deep and damnable hypocrisy; since they had not only professed and practised such things, as were directly against their own conscience, but also fotced many others to do the same, with oaths 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 cleared the eyes of their minds; if the light of some temporal 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 near the space of a year, their sermons, preached in the same Church, were nothing, but continual contradictions, rail and scoffings at one another. What was said by the one in therefore noon, was controlled out of the same pulpit, by the other in the afternoon. The Presbyterian did bend all his wits to prove, that Presbytery was iure divino. And the new convert, would neither have it, to be good nor expedient iure humano. Yea sometimes 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.  Holiness becometh thy house, O Lord, the new Independent did amply infer, 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 show, that, in the Church, there was both chaff and wheat, the evil mixed with the good. Some of the people took great scandal, 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 abstain from their public, 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 publicly interrupted by the Presbyterian, who accused him of Apostasy from the Covenant and Presbytery, and straight charged the people to receive no Communion from him: And with this confusion the meeting ended; but the Ministers bawling continued a space thereafter. The event did show, that the Presbyterian got the better of this conflict: for the other did not appear at the day apppointed, to give the Communion, as he had promised. Yet, the fullness of the Presbyterians victory was much diminished, by reason, the others place was supplied by his Colleague, who besides 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 Unity, and to show, that these Ministers, who are the Rulers, or rather M s-rulers of such a confused Church, and who brag so much of the Spirit, are not led by the Spirit of God, which is not contrary to himsef▪ but by the Spirit of error and giddiness. And although sometimes, the Ministers, to cover the ugly deformity and great scandals of all their dissensions, would pretend, that their differences were not in fundamental points; yet at other times their words did , 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 press them. When they were not urged with their dissensions; then, they cried up Presbytery as the only sceptre of Christ, the only government of the Church iure divino, the only means to uphold Christ's Kingdom, and to hold out the wild boar of Anti-Christianity. It's well known also, how necessary and fundamental a point the Covenant was esteemed; and how the Ministers put it, very near, in balance with the book of life. But their actions did show more sensibly, than their words, that they esteemed their dissensions to be in substantial and fundamental matters. Or else they have been void, not only of Christian charity, but also of humane discretion. For how could they have embroiled all these kingdoms, into so great confusion and bloodshed; for such matters, as themselves esteemed only circumstantial and not substantial? How could they with any discretion, force these points of their now Reformation, which they thought only ceremonial, and not substantial, so furiously and substantially upon others?  
But whither their differences were in fundamentals or not, for the Matter: It's evident, that they were substantial and fundamental for the manner, to the substantial destruction of one and other, and almost to the fundamental subversion of three kinhdomes. Yea I found, that the Presbyterians in Queen Elizabeth and King james time were more ingenuous, and confessed freely, that their differences from the English Church, were in weighty and substantial matters. For thus they speak in M. Rogers. 
M. Roger praefat. Doct. Aug. num. ●1. & 13.  The controversy betwixt them and us, is not (as the Bishops and their favourers would deceive the world) concerning Corner Capes, Surplices, etc. but of more weighty matters, as of the true Ministry, the Government of the Church. And again we contend with the Formalists, whither jesus Christ ought to reign. In this cause, we ought so to oppose Ever the Conformists: that if, we had as many lives as we have hairs, we ought rather to lose them all, then to leave off our enterprise. Upon the other part, the English Church, or the old Protestants do acknowledge, that they differ Substantially from the Presbyterians. 
Covell just. d f. art. 11. p. 67.  This Doctor Covel plainly protesteth, in all their names. Lest any man, Saith he, should think our contentions [with Puritan) were in smaller points, and difference not great; each side hath charged one the other with heresies (if not infidelities) yea even with such, as quite owerthrow the Principal foundation of our Christian faith. And albeit, they would not confess their differences to be in fundamentals; yet it is evident, they are so. For what is more fundamental to a Church, than the Government established by Christ? what is more fundamental than the foundation of faith, to wit, the Apostles Creed? what more fundamental, than the Sacraments of the Church and the Lords prayer? And in all these, they have Tragical differences: besides, in many other points, no less substantial, although not so sensible; as in Predestination and Reprobation, Universal grace, whether God absolutely decerns, or only permits sin, whether the Sacraments confers grace; whither Christ's body be really present in the Eucharist? Whither Christ redeemed the world by shedding his blood and corporal death, or by suffering in his soul the pains 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 gross errors, and sometimes of blasphemies.  
Having then diligently considered these things, I made this reflection with myself. How can this Scottish Church, which is like a Babel of confusion, be the true Church of Christ, which, for order and Unity, aught to be like to the heavenly jerusalem? How can that Church, which is the unhappy root of so much Dissension and Division, be the Church of Christ, which is no less the root of Unity, than it is the pillar and ground of verity? I see, that ever one sect begets an other, which not only divides, but strives also like viper's brood to destroy the former. Such confusion and Dissension becomes not the Church of Christ, but are more proper for the Synagogue of Antichrist. If the true Church may be known by her Unity; then the false Church is no less but more easily discerned by its Dissension. 
Math. 7.16.  Our Saviour saith of all false Prophets, who appears at first in sheep's raiment: you shall know them by their fruits, 
Aug. in psal. 149.  and S. Augustin showeth, that their fruits, are dissensions. We sought, saith he, among them the fruits of charity: and we find the thorns of Dissension. If therefore we observe our Saviour's rule, and judge the Ministers by their fruits, we will soon 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 God's assistance, to seek out a Church, which hath not only constancy, but also order and Unity, that becomes the house of God.   

CHAP. IU. Of the Presbyterians rigour, and Tyranny, over Protestants.  
MERCY and truth do ordinarily go together, and it's a great sign, that these have no truth, who show no mercy. Solomon gives good advice to keep both together: Let not mercy and truth, 
Prov. 3.3.  saith he, leave thee: put them about thy neck, and write them upon the tables of thy heart. The Covenanters did not follow this sound counsel, for albeit they professed much truth and purity; yet they show little Christian meekness and mercy: which made many, grossly to suspect, that they had nothing but a pretext of truth. They complained much of hard usage under the Bishops, and cried for compassion of tender consciences: And who would have expected hard usage from such men? Or, that they would have strained other men's consciences, who would not suffer their own to be touched? If they old not attain unto some degree of Christian perfection, in meekness & mercy: they might at least have practised a moral virtue; Not to do that unto others, which they would not wish to be done to themselves.  
At the beginning of the Covenant, in the year 1638. the Presbyterians appeared first like lambs: for they used nothing but mild 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 happiness. This was the only means to divert Gods imminent judgement, to conserve purity, and hold away Popery. And according to this mild tenor, Commissioners and Ministers were sent to all parts of the Country, to draw the hearts and hands of all men to the Covenant. All this time, they professed, that they would urge, or force no man, against his conscience: but shortly after, they had by these fair mean's, got their number and power increased; they changed their tunes, they left off entreaties, and proceeded to threaten; and from these, they went to their Ecclesiastical Censures, to deprivation of Ministers, Excommunications, to plundering and sacking of men's houses, sequestrating their estates, imprisoning their person's, and persecuting all the old Protestants, whose consciences tied them to live conform, 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 men's honour, reputation and honesty, who dissented from them, although never so inoffensively: And they never ceased by their continual clamours, to whet the material sword against them. So that, albeit they begun with jacobs' voice; yet they ended with Esau's hands: They appeared first like lambs; but their ravenous nature did soon show, that they were only covered with lambs-skinnes.  
1. Their spiritual Tyranny, over men's consciences, was very great: for they were not content with Obedience to their doctrine and new orders, which, almost all Protestants would have given: retaining only an internal liberty, according to the light of their minds, not to condemn the former government, doctrines & practices, as in themselves unlawful & against God's word. But the Presbyterians required all men to swear, that they thought & believed, Presbyterian doctrine and discipline, to be only lawful, according to God's word, and the contrary, of Episcopacy; and the other points which they had condemned to be false and erroneous, which was to force men to sin, by making them not only do, but also swear things, that were directly against the light of their consciences; which is the highest degree of of soul Tyranny. Yea, the Presbyterians rigour and cruelty, was not only great, but also Universal: for none, of whatsoever 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 obtained that favour, and others, who were not seeking that courtesy, got it pressed upon them. At length it came to children at school, to servants, young maids, and all sort's of persons, without exception. And these, who could not write their own names into the Covenant, behoved to do it by a public Notary: so, that they would have none to be left out of God's Covenant, and the Covenant of grace, as they spoke. The Ministers, who did not conform themselves to these new orders, were presently rendered odious by the name of Papists, and, by populare tumults raised against them, were forced to leave the Country. 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 and children, exposed without compassion, to great want and misery. Then for the lay Protestants: these among them, who could not be drawn on, by the Ministers fair words, threaten nor censures, were driven to obedience by Ministerial Armies; which consisted, principally, at the beginning, of Highlanders, whom the old Protestants called Argyle Apostles; who by their sakeing and burning of some good houses, converted more to the Covenant, than the Ministers had done. For divers persons of quality were imprisoned and fyned, till affliction gave them understanding, and made their wills pliable to accept and swear the new Reformation: whose example many others followed.  
Moreover, the Presbyterians pressed all Noblemen and Barons, to receive into their houses, Chaplains of their choosing or approving; to say unto 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 presbytery, and the blissed work of reformation (as they called it) and to make a true relation of all their observations, to the presbytery; upon which depended their preferment to a Church. And, when any of these Chaplains seemed not to be faithful enough, in giving these relations; the presbytery would sometimes summon other servants, to depose upon oath, what they knew spoken or done, in the family against presbytery: which, being rightly considered, was no small trouble to these persons, who could nor be free of Presbyterian Tyranny, within their own private families; in many whereof, the Presbyterians would have raised up more than one judas.  
The rigour and Tyranny of Presbyterians, was not only spiritual over men's Consciences; but it was also Temporal over men's Estates and persons. For besides the grosses fines, which they imposed upon those, who could not get implicit faith soon enough, to hear & believe them; they made a general misery to overflow the whole Country, by their new inventions, to maintain and advance their plots and design's: as by their Leavy money, Lone money, Monthly maintenance, Blind bonds, and divers others. Their Soldiers (who were ordinarily styled Saints,) were very unruly, and insatiably avaricious; 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 known; that none expected favour, who fell into there hands. The Ministers cried always for justice, to divert from the land, (as they gave out) God's judgements. It would be tedious to relate all the particulars, that have passed of their severity. That alone, which they used against the Lord Montrose, and his fellow Captives, made their temper sufficiently known to all Europe. For although they coul'd not have been much blamed, supposing their principles, for removing out of the way, such an active enemy; yet, the manner of it show too great passion and cruelty. Some respect might have been had to his ancient Nobility, to his personal Gallantry, and many worthy parts: but especially to his admirable Clemency showed to his Enemies after many notable victories obtained over them. But notwithstanding all these respects, when he fell into the Presbyterians hands: they were not content to put him simply to death, unless they satisfied their passion by putting disgraces upon him. For they brought him up the high street of Edim: borough, bound with ropes to a chair in a Cart, bareheaded, the common Executioner riding in livery, covered before him: which spectacle was so cruel and lamentable, that it wrested tears from many of his Enemies. This was the Triumphal Entry, he got into that city, which was in his power, after the battle of Kilsyth, to have burnt and sacked, but of his innate clemency did spare it. And within two or three days, after this solemn entry, they caused him, not only to be hanged; but also to be dismembered and quartered; ordaining his Head, Legs, and Arms to be affixed in the principal Towns of the Country, and the trunk of his body to be buried under the common gallows. And all this was done, by express order of the Presbyterians, who excluded all other, from having voices in Parliament. That scaffold, which was erected, at the cross of Edimborough, for the execution of Montrose, did remain unremoved, about the space of two months, conrrarie to all former custom: upon which, every week, the Presbyterians offered up divers sacrifices of gallant and worthy men: so, that it became a heap of blood; and therefore it was called by many of the people, The Minister's Altar: who [as they alleged] delights not in unbloody sacrifices. Yea, some of the, Minister's hatred against Montrose was so great, that it did not end with his death; but pursued his memory after death; calling him publicly, a perjured Traitor, a Dog, the Malignants God, with many such uncivil epithets. Then they bragged: who durst any more oppose them, or set their faces against them? That God had now owned their cause, and had brought their greatest Enemy's to confusion; as they had often prophesied, for which, ever thereafter, they ought to be believed. But all the severity and rigour, that had passed, was nothing to that, which many wise men foresaw was approaching; if the reign of presbytery had endured longer. Before Montrose death, the Presbyterians were not free of fears, and were not fully Masters: but shortly after getting home the King, whom they made to subscryb and swear their Covenant and solemn League, and to confirm all their proceed; they had higher design's. But, as the Christian Moderator hath observed, their fall was nearer than they expected; and the hand of God stopped them in their full career: So, that they were not only rendered unable to do more hurt, which they intended; but also, they were happily hindered from doing any more that, which they practised, at least in their accustomed rigour.  
These obvious considerations made the rigour and severity of presbytery, appear to be very Tyrannous unto me. For thereby I saw; that it was both Spiritual and Temporal, and extended to the Souls 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 own religion. And therefore I made this reflection with myself. How can this Presbyterian Church have Christian truth and purity, since it's so void of Christian meekness & mercy? How can these Presbyterian Ministers be Christ's true Disciples, 
Matth. 11.29.  since they do not learn nor practise his lessons? Christ saith: learn of me for I am meek and humble of heart. They learn this lesson backward: for they show no Meekness 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 own 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 joined these two together, & used salomon's wise advice; Let not mercy and truth leave thee; and then perhaps they had found more credit.   

CHAP. V Of the Presbyterians contradicting their own Principles.  
TRUTH is alway's consonant to itself. Wise men do not fall into manifest contradictions; and good men do not practise these things, which they blame and condemn in others. Now, in many things, the Presbyterians appeared to me, to contradict their own principles, ●oth in deeds and words; whereby they bewrayed the vanity of their fair pretexts; and show, that some of their Principles were so false, that themselves were forced, to go often against them and control them.  
1. This appeared in their pretext of tender Consciences, which truly I, and many others, believed they, for the most part, had: till they took the power of ruling, or rather domineering over other men's Consciences. But, as it is in the proverb, Magistratus indicat virum. Many seem good, so long as they have no power to do evil. The Presbyterians tenderness of conscience was most esteemed, when it was least known: but, so soon as it was brought to the light, it lost more credit, than they acquired power. When the prime Ringleaders of this mad Presbyterian Dance, were urged to conformity in the Bishop's time. O than they cried up their tender Consciences! They could not so much as carry a Cassock, nor make a Sermon on Christmas, in remembrance of Christ's Nativity, nor Baptise a child privat'ly, although at the point of death; Their tender Consciences could not digest such hard meats: they would stand to the purity of their Reformation, which had abandonned all such Superstitions. But after they became Masters, they seemed to swallow down some more gross morsels; and, for all the pretended purity of their first Reformation, they would yet Reform and purify it more. For than they digested: the denying of the Apostles Creed, the abrogating the hymn of Glory to the Father, the forbearing of saying our Lord's prayer (all which were practised by their first Reformers) besides the many terrible oaths of the Covenant, and their obedience sworn to their Superiors, Civil and Ecclesiastical: all which and many more they swallowed down, without the least trouble of their Consciences. Now, how can such men be justly thought to have tender Consciences, who started so at straw's, and leapt over Mountains? who are like those, of whom our Saviour saith: 
Math. 23.24.  They strain a gnat and swallow a Camel.  
2. As they pretended much tenderness of Conscience, in time of their Subjection; so they cried then much for Compassion, which almost they all found. For it cannot be denied, that the Scottish Bishops used no great severity against them: but gave, to those who were in possession of Churches, and to all Laiques wharsoever, full power of enjoying both internal & external inoffensive liberty of their Consciences. But so soon, as the Presbyterians had unhorsed the Bishops, and got upon their Saddle; they ruled the reins, and used their Spurs in a more Cavalier-like manner. Let men cry never so much Mercy and Compassion: the Presbyterians would show none. Neither would simple Obedience content them: Oaths were also required, not only to make men obey, but to swear themselves out of their Consciences. Apparently the Presbyterians thought, no others, besides themselves, had Conscience; which is no small sign, that they had not much: but whither they had, or had not; it was evident, they had no compassion. The old Protestants were long under 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 own Gospel way. The rod had some mercy, for it happily broke in the Presbyterians hand, which had none. In this, the Presbyterians carried themselves very irrationally, that in their Subjection, they would have, and found also compassion from others: but, in their Exaltation, they would show no Compassion to them.  
3. They inveighed most sharply against the Bishops, for meddling in Civil and State affairs, as unbeseeming Ecclesiastical persons: and yet the Presbyterian Ministers did meddle much more in them, than ever the Bishops had done: but with this difference; that, the Bishops, as Lords of Council and Parliament, had the freedom of their voices with the rest, but could not carry any business; unless the consent of the Temporal Estate did concur with them: neither could they hinder any affair, which the most voices carried. The Presbyterian Ministers, did not indeed sit in Council or Parliament; but they sat in another judicatory, which made itself Superior to both, and drew all weighty affairs to its cognizance For although the Council or Parliament concluded any thing in state affairs; it was not to be obeyed, unless the Presbyterian Commission of the Church had given consent, without danger of their thundering censures: as was evident in the matter of the Engagement, after the bad success whereof, they entered into peaceable possession of Superiority, both over Council 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 success at Dumbar, they were again 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 Lord's Inheritance; and yet themselves became more guilty of these vices: as may appear to any man, who will compare together their deportments. Yea such a huge difference will be seen, that the Bishop's fault, in regard of theirs, will appear but like a Mote to a Mountain. The Bishops, in the space of 40. years, scarcely deposed four Ministers; and that, not for following inoffensively the liberty of their Consciences: but for their inordinate zeal and bitter invectives. The Presbyterians, in less than the fourth part of that time, have deposed some hundreds, many of which had never spoken against them. Then, the Bishops troubled no Laics, carrying themselves peaceably; neither did they impose any oaths upon them: but the Presbyterians troubled all conditions and qualities, in a most rigorous manner, with fearful oaths; which to many, as being against their Consciences, were flat perjuries.  
5. If we reflect a little upon Pride, which the Presbyterians did so much condemn in the Bishops: and judge by the effects, since God alone knows the hearts: the Presbyterians seems to have out stripped the Prelates, 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 grain; to make their own will, not only a rule for themselves; but also a law to others, and that without control: which is the highest point of pride. Their proud contemning words, uttered publlckly agrinst persons of greatest quality, are well enough-knowen: because they are yet fresh in men's memories. Their proud carriage, may be known by this alone, that they made the greatest Noblemen of the Kingdom, not only do public penance in Sackcloth, before the people, in the Church, for their opposing the orders of Presbytery: but also they behoved 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 appear, before that high judicatory, in their Penitential habit. And thus after a great deal of ceremony (as if it had been a great courtesy) they would at length be admitted, to take the Covenant, and with most terrible oaths, and holding up of hands, permitted to swear obedience unto the Presbytery. And although, all this odedience, was known to many, and to the Ministers themselves, to be more external than 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 satisfied, if this external adoration was given by men of greatest quality, unto their Sovereign Tribunal. For than they bragged, that none thereafter durst stand out any more against them. The Cedars were made to bow: and the Shrubs might be afraid to be broken. An Officer of the English Army observed some traces of this pride, to be yet remaining, even in the Presbyteries subjection. For, in a letter dated from Edinburgh, in February 1651. and cited in the Christian Moderator, he writ's thus to a friend. 
Christ. Mother. p. 74. & 75.  You would wonder to observe the strange Pride and proceed of the kirk-Clergy etc. And in an other letter dated in April. 1652. he makes this observation. Believe it, all our other Enemies are tame hests to the high Presbyter, and yet with the winding and turning of a religious pretence, and an artificial zeal against heresy, he will like a tame snake (if not warily avoided) get into your bosom If this ingenious Officer observed so much, when he saw presbytery in its Declination; what would he have observed and said, if he had seen it, in the height of its Elevation? I have known some Moderate Presbyterian Ministers wish, that the Presbytery had not carried thing, 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 profess, that every particular Church is fallible, and so consequently their own; as their frequent changes, and manifest experience do show. Therefore I judged they did very inconsequentially, in exacting so rigorously an undeniable obedience, with oaths, to a fallible, and perhaps an actually erring Church: with which, you must wheel about again, when it wheels; and turn with it, as a Weathercock, with the wind. You must swear, this year, that to be true, which peradventure, the next year, the same Exactours, upon pretence of new lights, will have you swear to be false.  
7. They inveigh often against implicit faith, as Popish and Antichristian: and yet themselves practise it, in a most gross manner, and very inconsequentially. That they practise it, is manifest. For, who among the people, hath express knowledge of all points of the Covenant, and of their new Confession? And yet, they are made to abjure all the points of the one, and to believe all the articles of the other. Yea, it's known by experience, that few of the Ministers themselves, know all the points abjured in the Covenant: as opus operatum, Stations and the like: and yet all are abjured. Therefore they practise in deeds, what they renounce in words; and they do the same thing, which they judge and condemn in others. Yea, it is considerable, that they do not only go against their principle: but also they abuse implicit faith, in such a gross and irrational manner, as cannot be imputed unto the Roman Catholics. For these, believing explicity their Church to be infallible, and to be continually assisted by the holy Ghost, conform to this principle, do most rationally, to believe implicitly all points, which the same Church teaches and believes; just as a Protestant, believing explicity the Scripture to be God's word, although he doth not know expressly all the sentences and verses in it, yet, with great reason, he believeth implicity all to be true and revealed by God, which is contained in it. But, the Presbyterian Church being fallible, and professing itself 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 knows. Moreover, the Presbyterians have fallen into a third more gross and inconsequential error, concerning this implicit faith. Before they have forced many, not only to swear and subscrive such things, whereof they were ignorant; but also such things, which the Presbyterians themselves known to be against the express 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 kind of implicit faith, which can consist with explicit belief 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 perjury, by swearing against their Consciences; he answered. That it was all one to him, let them look to it. And, upon an other occasion, he said to a Roman Catholic, (who after great trouble, offered at length to take the Covenant) If thou be not sincere, I shall make thee damn thy own soul.  
8. They appeared also unto me, to go clearly against an other Principle of theirs, to wit: That the Scripture is the only judge of Controversy. And yet the Presbytery did make itself only judge. 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 judge, and keeped all power of judging to themselves: just as they did with the King, to whom they gave a bare empty title, but keeped to themselves the real possession and exercise of all Royal power and authority.  
Lastly, they seemed to overshoote themselves very much, when, not long before the battle of Dumbar, they made their solemn Appeal to God, for deciding the justness of either cause, by the victory, that was to ensue, whereof they thought themselves very certain, as indeed they had great probability. The English Army, (notwithstanding many disavantages wherewith they were pressed) accepts the Appeal, and makes also their recourse to God, after the same manner. And at length, the question being decided in favour of the English; when the most Eminent person of that Army put the Ministers in mind, of their Solemn Appeal, and how God had pronounced sentence against them: he received this answer. You must not judge the goodness of a cause by the event. Which words vere very inconsequential to their Appeal: and in which absurdity they had not fallen, if the victory had be fallen to them. Many Ministers, since that time, have blamed the rashness of that Appeal; as being grounded more upon humane confidence, than any Divin assurance.  
By these considerations, I discovered clearly, the vanity of the Presbyterians many fair 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 behoved to control them. They pretended great tenderness of Consciences, when they were Servants, but show strong Consciences, when they were Masters. They cried much for compassion in their subjection: but would show none in their Exaltation. They condemned the Bishops for meddling in Civil affairs: and yet their Ministers did rule the affairs of State. They accused others of pride and Tyranny: and yet their own little fingers have been more heavy, than the others loins: and they have showed more pride and contempt of others, in one year, than these, whom they accuse, had done, in forty. They profess themselves to be fallible in faith, and yet they will be infallibly believed, and undeniably obeyed. They renounce implicit faith: and yet they practise it, and, in a most gross and unreasonable sense, exacts it. They pretend the Scripture to be the only judge of Controversies: and yet they will take all power of judging to themselves. They will be esteemed true Prophets, when they guess right: and they will not have themselves thought false Prophets, when they divin wrong. They would have their cause esteemed good for its prosperity: and they will not have it thought evil when it falls into adversity. In a word, their doctrin's and practices were so full of contradictions, that I found many of them, not only to be humane, but also false inventions: which may be shown in divers other particulars: but these for our intention are sufficient, to show that I could not prudently believe them, much less could I hazard my Salvation upon them.   

CHAP. VI Of the Presbyterians Disobedience to the Civil Magistrate; and of their pretext of Piety  
GOOD Christians are alway's good Subjects: and these who are true to God, are ever true to men. As they render unto God, what is Gods: so they give unto Caesar, what is Caesar's. Upon the other part, these, who are false to men, can never be true to God: and they, who are disobedient to their earthly Superiors, can never be obedient to their heavenly Sovereign. When the laws 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 us to obedience and subjection. S. Paul doth earnestly exhort all Christians to this duty, when he saith: 
Rom. 13.1. & seq.  Let every soul be subject 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, purchase to themselves damnation. S. Peter also maketh the like exhortation 1. Pet. 2.13. and 17.  
How the Presbyterians have carried themselves, in the duty of Subjects to the Civil Magistrate and to their other Superiors, is so generally known, and so fresh in all men's memories, that it needs not be described, nor amplified. The very naming of a Presbyterian, is sufficient now to raise in men's minds, the true notion of one, who will obstinately deny obedience to those, to whom he oweth it; and will rigorously exact obedience from those, who owes him none. Indeed, if the Presbyterians own words be taken, they will be esteemed not only Saints, but also most loyal and obedient subjects; for so often they have termed themselves. But their actions always betrays their words. 
Conf. West. ch. 33. n. 4.  They profess in their new Confession of faith: that no difference of religion, yea infidelity itself cannot take away the Civil Magistrates just right, nor his people's obedience and duty to him. And yet in their practice, 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 stomach. Many other instances may be brought, of their inordinate carriage to their Superiors, and others, by which they raised both scandal and prejudice, against their religion: for people, seeing them to be evil Subjects, and worse Masters, could not think them to be good Christians: but I forbear, not being willing to rip up too much their sores, wishing rather, that all their bypast miscarriages may be forgot and buried, by their calm carriage and dutiful obedience, in time to come. But apparently, some in present power have no great hopes of much voluntary amendment in them, unless the rod of discipline 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 looked unto, they will set all on fire again.  
Then, for their pretext of piety, I observed great show, 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 preach? Nothing but continual praises of the Covenant, the Solemn League, and Presbytery, which they cried up to the heavens, and omitted (as our Saviour observed of the Pharisees) the weighty matters of God's law: 
Math. 23. v. 23.  as judgement, mercy, and faith. Yea their sermons were replenished, with constant and most bitter rail against their Opposers; and all those, who did not favour their cause: by which means, they armed the people with fury, to advance the Covenant and Presbytery. What were their fasts: But humiliations, as the Prophet Esay saith, for strife & debate, 
Esay 58. v. 6.  and to sin with the fist of wickedness? God faith to the jews. Is not this the fast, that I have chosen? to lose the bands of wickedness, to undo the heavy 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 firmly their Covenant, which hath proved a band of wickedness: to lay heavier burdens upon the people's Consciences; to oppress these, who were free; and to augment their yokes, by inventing many new oaths, to the oppression of many souls. It was much observed, that shortly after their solemn fasts, we were always sure of some great claps. The fast was ordinarily a preparation to some violence, or evil work, that was intended. This made many understand, what Queen Marie Stuart meant by that famous saying. That she was as much afraid of a Fast of the Ministers, as of an Army of Soldiers: for experience taught her, that these fasts, were sure prognostikcs of ensuing tempests. Their long prayers also, which were often seasoned with Tautologies, and sometimes 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 show 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, joy, peace, long-suffering gentlnesse goodness, faith, meekness etc. They rather show and performed 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 etc. hatred, variance, emulation, wrath, strife, seditions, heresies, Envyings, murders, etc. If they lived in the Spirit, than they should have walked in the Spirit, as the same Apostle exhort's: and so, they would have been better believed.  
In a word: if piety consists in many external sighs and groans, in long prayer and graces, in wring of hands & making of strange faces, in turning of the eyes, and in doleful houling and cries, which were commonly called the Seek; 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 hear 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 Gospel in greater purity than Geneva itself. We had such a clear and engyring light, that the like had not shined to any other nation, since the time of the Apostles. Yea one, who is esteemed a principal Apostle among them, did not stick to affirm in the pulpit, amidst the manifold Confusions, troubles and miseries, which had fallen upon 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 beauty of the Presbyterian Church of Scotland Neither is this, to be much wondered at; for it's probable he spoke as he thought, and as the proverb is. The Crow thinks ever her own bird fairest. And every fool esteems much his own 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 Cross of Christ; and whose glory is in their Confusion.  
These practices, 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 presbyterians changes and inconstancy in doctrine, I saw evidently they were not governed by the Spirit of truth, which Christ promised to his Church; but by the Spirit of error, whic is always various.  
By their great Dissensions and Divisions, I perceived they had no unity, as becometh the house of God: but were a confused Chaos, as many heads, so many different opinions; and that it was not truth nor authority, that prevailed in their meetings; but the usurpation of some few Ringleaders, who owerawed the rest and made them succumb. Yea, I saw that inconstancy in doctrine flows naturally from their principles: and that their inconstant Church doth necessarily breed dissensions; but hath no means to lay them, nor take them away.  
By their cruel severity over men's Conscient and persons, etc. I saw they had little Christian Love and meekness, which virtues Christ had recommended so earnestly to his true disciples, by which he said the world should know them.  
By their clear contradicting their own principles, I perceived, they were not men led by reason; but miscarried by passion and inconsiderate zeal, which made them fall into inconsequential discourses, not worthy of men of prudence; and by which, themselves show the falsehood of their own principles.  
By doing their duty so ill to man; I saw evidenty they performed not well their duty to God: by their violent disobedience to their Earthly Superiors, I knew they could not be humbly obedient to their heavenly Sovereign: By their great pretext of piety, without any substance; and by their braggs of the Spirit, without any fruits of the Spirit, but rather with the works of the flesh; I perceived, they were both corrupt in faith and manners. And albeit, some of the more simple had great zeal, and no evil 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 own times, and obvious to our senses) did show unto me sufficiently, the unreasonableness of the new Presbyterian Reformation: yet, for my further satisfaction, and lest I might be deceived, I resolved to try diligently and impartially, the grounds of these new changes and alterations; and to use the Apostle S. john's counsel to prove the Spirits. My dearest, saith he, believe not every Spirit, 
S john 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 trial, which I intended, was to try their doctrine, by the pure word of God, which these Reformers gave out to be their only ground. When the Scripture was express and clear, than I was resolved to be fully satisfied: 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 upstarts, according to the practice of their wavering Church, who are as far inferior to the holy Fathers in Holiness and Learning; as they come short of them in Antiquity and Renown. And with this resolution; I began to examine the question of Epicopacy, which gave so great occasion to all the broils and alterations, that have ensued.   

CHAP. VII. Of Episcopacy, condemned as Antichristian by the Presbyterians.  
AS I knew the Church of Christ, which is often called in the Scripture, the kingdom of heaven, to be the most excellent Society, that ever was upon earth, to tend to a most Spiritual and heavenly end, and to be directed by most holy and divine laws: So I justly conceived, that the goodness and wisdom of Christ, had established a most excellent order and form, for the government of that heavenly kingdom, which he had founded upon earth: and that, whosoever would strive to overturn that order and government, would be guilty of Spiritual Treason, and of Sacrilegious Presumption. We have had, for many years, furious contentions, in our Nation, concerning the government 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 unto the purity of our first Reformation, to have no warrant in God's word, and to be in itself unlawful and Antichristian. And, in place of Episcopacy, was brought in a parity of Ministers, and the Presbyterian discipline; as the only government established by Christ in his Church, and only conform to his word etc. But after due trial, 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 government was not used, till many years after the Reformation: wherein I was deceived by two reasons: 1. because it was generally affirmed, that King james brought first in Bishops, at the Assembly of Glasgow, anno 1606. 2. Because the Puritanical Ministers were accustomed, to accuse the Church of Scotland, for having fallen from her first love and they always pretended, that they were to reduce all things, unto the purity of their first Reformation. But I found the contrary in their own Records. For M. Knox his Chronicle showeth, that, at the beginning of his Reformation, which happened in the year 1559. the Church newly planted, was governed by Superintendents, who had authority over whole Shires, could ordain and depose Ministers, had a larger stipend than 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 jurisdiction, as may be seen, in the said Chronicle pag. 253. 284. and 325. of the London impression. And what is this, but Episcopal power under an other name? This government remained unquestioned, the space of 16. years, till M. Andrew Melvil, a man of a fiery and Presbyterian Spirit, coming from Geneva, in the yeaere 1575. began to make factions, and by all means laboured to introduce the holy Geneva discipline, which he cried up to the heavens, and as far abased the Episcopal function, as a mere Antichristian corruption. The whole matter is largely described, 
Spots word hist. lib 5. p. 275.  in the late Bishop of S. Andrew's history: where he showeth, that the confusion, troubles and tyranny, which the Presbyterian government brought into the Church, and the Seditions it raised in the State, were so great; that K. james, (who had often that sentence in his mouth: No Bishop, No King) was forced, to reduce things unto the first Reformation, and to restore Episcopacy. So that it's very evident, that the Presbyterians do falsely pretend, that Episcopacy or Superiority of Pastors, is against the purity of their first Reformation, and that parity of Ministers, or Presbyterian government is conform to it: the contrary being most certain, out of their own 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 Antichristian; 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 faithful) saying. If a man desire a Bishop's office, he desireth a good work. And that we may not contend about names, I find the same S. Paul acknowledging, in Timothee, the power of judging and ordaining Presbyters, in which the power and Superiority of Bishops principally consists. For in the 5. chap. of the same epistle, he saith; Against a Presbyter, receive not an accusation, but under two or three witnesses. And ver. 22. Lay not thy hands suddenly on no man. He showeth also, that he had left Titus, in the isle of Crete, to ordain Priests by cities. 
Tit. ch 1. v. 5.  By this, I saw (as I conceived) clearly enough, that all Pastors are not equal, but some are Superior to others: and that a Bishop and a Minister is not the same, as the Presbyterians do pretend, since the one hath power to judge and ordain, which the other hath not. Thereupon, I made this observation. If it be a true or faithful saying (as the Apostle speaks) to call the office of Bishop good; Then it is neither a true nor faithful saying to call it evil, as the Presbyterians speaks. If the office of Bishop be a good work than it was no good work in the Presbyterians to condemn it, as Antichristian. For that is not only to contradict the Scripture, but also to incur the curse threatened by the Prophet. 
Esay 5.20.  woe unto them who calls evil good, and good evil.  
More over Christ himself did institute divers degrees of Pastors in his Church, when he choosed 12. Apostles, 
Luce c. 6.  and thereafter 72. Disciples. Now it appeared very evident unto me, that, as the Apostles were distinguished from the Disciples, by their divers institution, 
Luce c. 10.  number, and more entire 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 Mathias, who was before one of the Disciples, unto the Apostle ship, 
Act. 1.  or as S. Peter showeth, out of the Psalms, the Bishopric of judas. Lastly, God did institute, in the old Testament, divers degrees of the high Priests, the other Priests and Levits, as Calvin himself confesseth. Therefore it seemed unto 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 jews, since this is but a shadow and type of the other.  
But although the Scriptures, being duly considered, seemed clear enough, in this matter; yet for more security, and to take away endless janglings, and wranglings, which some contentious heads, makes upon the clearest words of Scripture: I had my next recours unto the interpretation of the holy Fathers, & practise of the Primitive Church. And I found, that they did not only understand the Scriptures, for the Superiority of Bishops over other Pastors: 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 Bishop's Office, desireth a good work. saith: the Apostle would show, 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 profit. 
Hier. ap. Cornel. in hunc loc.  S. Hierom showeth, that, in the primitive Church, the Office of a Bishop was the next degree to Martyrdom: for Bishop's being the chief 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 virtues and qualities in any, 
Dion. lib. de Eccles. hier. c. 5.  who desireth that office, which he calls a good work. I will only add 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 show this excellent subordination of Pastors, in the Church: for thus he writes in one of his epistles. Priests be subject unto your Bishop: Deacons, unto Priests: 
Ignat. epist. ad Ta●sens  and you people, unto Priests and Deacons. Who shall observe this comeliness of Order: I would willingly change my Soul with theirs; and our Lord be with them for ever. The Presbyterians have not only, not observed that comeliness of Order; but they have condemned it, and brought in the ugliness of confusion and therefore, they want this holy Martyr's benediction. The holy Fathers also do constantly teach, that the Bishops do succeed unto the Apostles, and the Priests unto the 70. Disciples: and therefore the Bishops: are greater, than the Priests. Yea the most eminent among all the holy Fathers, were Bishops although divers of them, were advanced to that dignity, much against their will. And besides all these testimonies, I found the practice of the whole primitive Church, which was always governed by B shops, from the beginning. I must profess that considering all these things, I was fully satisfied, and resolved not to abandon all these authorities, of Scriptures, Fathers, and the whole ancient Church, for the Ministers strong cries 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 Pastors, which is now maintained 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 judgeing Priests, are above Priests: then he proves also the Bishop's Superiority, by their power of Ordination. How is it possible, saith he, that a Bishop and a Priest can be equal? For that Order begetteth Fathers unto the Church: but the other hath no power to beget Fathers, it only begets Children unto the Church, by the laver of regeneration, and not Fathers and Masters. And how is it possible, that one can ordain a Priest: who hath got no imposition of hands, 
Aug. lib de haeres. hare. 53.  for Ordination? S. Augustin also reckons up this error of Aerius, in his book of heresies. Yea S. Hierom, who, of all the holy Fathers, doth most extol the order of Priesthood, and brings it (as would seem) in some comparison, with Episcopacy, excepts always 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 years ago, they had been condemned, in this point, as Heretics, by the holy Fathers; and that with more reason, than the Aerians: who never proceeded to their height of arrogance, to call the Office of Bishop, unlawful and Antichristian.  
Now against all this, what brings the Presbyterians for themselves? pure Scripture; at least they pretend so: which is an ordinary custom to all those, whose errors are most against Scripture. They bring ordinarily two places, wherein they have greatest confidence. The first is Math. 20.26: where our Saviour saith unto 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, etc. 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 prophecy, with imposition of the hands, of the Presbytery, 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 Pastors condemned, nor Equality approved, much less a judicatory of 9 or 10. Ministers, with a changeable Moderator, established to judge over their brethren, in all matters Ecclesiastical. There needs no more, to know the truth here, but to open our eye's and read the places: for impudence itself cannot affirm, that the Scripture doth there expressly condemn the one, or approve the other. Therefore, it's a vain and false pretence of the Presbyterians, to allege their discipline to be contained expressly in the Scripture. After express Scripture fails them, than they run to their own glosses and Consequences upon 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 you their own glosses or rather guesses, which are not to be found in Scripture. 2. To oblige you 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 brass: and then after this deceit, would also oblige him to esteem the brass to be Gold. But albeit these glosses and consequences be not in Scripture; yet it may be, they are clear of themselves and necessarily 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 judgement would easily see such glosses, and make such consequences. But the holy Fathers, who were not only men of great judgement, but were also most Eminent for learning and holiness, never made any such interpretations and consequences upon the Scripture. Therefore the Presbyterian glosses, &c. cannot be clear and evident, which such holy and piercing eye's could not see; or if they saw them, it was only to condemn them, as hath been showed. And albeit this authority be more than sufficient; to overthrow the pretended clearness of all these new glosses: yet, when I considered, that the most learned of all the Protestants side: as all the Lutherans in Germany, 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 upon these Scriptures, but had their Bishops and Superintendents: then I esteemed it a madness to imagine, 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 discipline; yet, they do not declare Episcopacy, to be absolutely Antichristian, or that their form is only Christian; much less, do they think it so necessary, as to overturn Kingdoms & Commonwealths, for setting it up. Of which Beza and du Moulin may be sufficient witnesses. 
Beza count. Errast. fol 1. Mons. Moulin buck. 30. a●t. sect. 12.  The first saith: Whosoever doth judge this discipline not only unprofitable, but hurtful to their Churches: Let them enjoy their own sense. And much more to this purpose. The other saith: In so much as concerneth Ecclesiastical discipline, we do not hold that equality of Pastors, is absolutely necessary. Who esteem not that order a point of faith, or a doctrine of Salvation. we live, thanks be to God, in brotherly concord with our neighbouring Churches, which follow an other form, & 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 book entitled of the Primacy in the Church: where he teacheth, that although Superiority of Pastors be not by Divine right; yet, it is not against Divin right: and therefore, neither is equality of Pastors by Divine right. All which are very far, from the doctrines and practices 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 unto these, the Independents and Anabaptists, and other new Protestants, who admits of an equality, among Pastors, but condemns Presbyterian power and Tyranny; their small authority and number is yet much diminished, and the clearness of their glosses is much obscured Lastly, if we will take away, from the Presbyterians number, all these, who, by deceit or force, were gained unto it; their authority will appear very slender, and the number of knowing and willing Presbyterians, scarcely considerable: for now, when force hath failed them, many are daily falling from them.  
As I found the Presbyterians destitute of all authority, to bacl their new glosses; so I perceived their reasons and Consequences, to be mere Sophisms: as this, which they wrist out of our Saviour's words, in S. Matthew above cited, doth show. Christ, say they, forbids ruleing among the Apostles, as the Princes of the Gentiles used over their Subjects, saying: It shall not be so among you; but whosoever will be the greater among you, let him be your servant etc. Therefore, say they, none ought to be greater than an other, but all equal. And from this equality they infer, that there aught, to be a Presbytery. Which is as ridiculous, as if you would say, the King or Supreme Magistrate forbids all domineering, or Tyrannising of his subordinate judges, such as is used among the Turks: Therefore he forbids all Superiority of one over an other, and makes all his judges equal: whereas indeed there follows no more, but that he forbiddeth Turkish Tyranny. After the same manner, Christ forbids among the Apostles, Heathenish Tyranny, but not lawful and Christian Superiority. Yea, doth not Christ propound himself, for an example, in the same place; and was not Christ Superior 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 Saviour's words here, are so far from inferring an equality; that they necessarily suppose an inequality of Pastors. And, if such Presbyterian consequences were admitted, they might, upon the same ground, bring in a Levelling in the Civil, as well 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 less lawful, for tuentie or many to Domineer over their brethren, (as the Presbyterians have done, and would do) then for one, of worth & virtue, to have & exercise Christian Superiority and jurisdiction. As the old Protestants, do show the falsehood of the Presbyterians first consequence, by which they would wrest from our Saviour's words an equality of Pastors; so the Independents and other new Protestants do show the falsehood of their second consequence, by which, they would infer from that supposed equality, the government of their Presbytery. For these new Congregations do admit equality; and yet will not hear of Presbytery. The like insufficiency may be showed of their glosses and consequences, upon that place of S. Paul to Timothee, where he speaks of Presbytery: from which they would most ridiculously infer parity of Pastors, and the whole platform of their discipline, with the power of their Sovereign judicatory, 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 show them to be false and groundless. And therefore for brevity's 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 strait: when, for all their discipline, which they brag is so clearly in Scripture, they are enforced to run to one word; and that also they must Etymologize and understand, against the sense, of all Christian Nations and Ages.  
But albeit the Presbyterian discipline cannot be found in the Scripture, nor Fathers, nor cannot by any right reason be drawn from them; yet perhaps it may be good in itself, and a heavenly thing. Well then: we shall, according to to our Saviour's rule, try it briefly by its fruits. It made indeed great promises of itself, and had some fair 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 abundance of blood, that was shed for watering that unhappy tree. Among many high commendations of Presbytery, which are collected in the 34. chap. of the Survey of the holy Discipline, 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 flourish without it. Without this discipline, there can be no right religion. These who reject this discipline, refuse Christ to reign over them. At the beginning also of these troubles in Scotland, the people were fed with large promises of the good of Presbytery. For than it was said, that all Prelatical pride and Tyranny, should cease: all innovations, should have an end: the purity of the Gospel, should be restored: and all blissing should be poured down with Presbytery upon this Nation. These were the promises & floorishes of Presbytery: but the fruits have proved just contrary. For there was never more, yea hardly ever such pride and Tyranny: never more Innovations: never greater miseries and calamities: and never less solid religion, and more inclination to Atheism: as may appear by reflecting on what hath been said above. It cannot be denied, (whatsoever the Government of the Church be) but our Saviour doth require meekness and humility in the Governors of it; and yet the Covenanters (in the judgement of many) have carried themselves, as if Christ had not required these virtues, 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 Trial of Presbytery, soon smelled out the nature of it; and finding they had changed for the far worst, and that their Consciences were oppressed by more heavy Taskmasters, they did quickly cast off that heavy yoke; and so finding out a third way of Independency, have many ways, since that time, both outwitted, and over thrown the Presbyterians, by their own weapons.  
To conclude this matter: I found after a serious trial, that Superiority of Pastors, is conform both to the old and new Testament: that Episcopacy, is so far from being Antichristian and against God's word; that it is most Christian and expressly contained in the word of God, which was so understood by the holy Fathers: and that this was the government of the primitive Church, in the purest times, when the office of a Bishop, was not so much a place of honour, as a work of labour, and the next degree to Martyrdom; as is evident in the Bishops of Rome, thritie of which and above, did successively, after S. Peter, shed their blood for Christ. And upon the other part, I could not find parity of Ministers, and the new discipline 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 government: against many Protestant Churches, & the learnedest men of that profession: and against the practice of our first Reformers: and that it brought in confusion in the Church, and Tyranny over men's 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 fruit. 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 cries of some few passionate Ministers: who, as they are destitute of all divine and humane authority; so they scarcely profess to satisfy men in reason. They will have their bare words, accompanied with a sigh or a groan, 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 itself to the contrary. It's known, how a great Apostle of the Covenant, cried 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 up of Presbytery. Away, Away, said he, with your reason; you must quite all reason, and help poor 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 length, this matter concerning Episcopacy, or the government of the Church, to be of greater consequence, than many thinks, or I was at first ware of. For what can be more fundamental to the Church, than the Order and government, which Christ hath established in it? What can be a more dangerous & fundamental error then to overthrow, yea, and accurse that order and government, which Christ had settled in it? If it be Treason in any Kingdom or Commonwealth, for any private faction, to overthrow the fundamental Government, which is established in them by law; What high treason is it against Christ: to abrogate and accurse that order and Government, which he, with so great wisdom, had settled in his heavenly Kingdom? Therefore if Episcopacy be ordained by Christ, and so be, iure divino, as it appeared sufficiently to me for the reasons lately touched; 
In Antidote. by S. N. 3. part. p. 134.  Then, as the Puritan Author 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 lawful Pastors; and no lawful Pastors can be without lawful ordination; and none hath power of ordination except Bishops alone, as the doctrine and practice of the ancient Church do show: Then the destruction of Episcopacy brings along with it, the destruction of all lawful Pastors, and so consequently, of a true Church and Sacraments which is a most desperate error; as it was a most cruel Tyranny, to enforce others to swear and believe it, against their Consciences.   

CHAP. VIII. Of our Lord's Prayer, neglected to be said by the Presbyterians.  
AFTER I had tried the Presbyterians abrogation of the Apostolic government, 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 Lord's prayer: and the Ministers themselves did ordinarily conclude their prayers with it. Christ made it, and the Scriptures contain it. So that we had not only the dignity of the Author, & the authority of the Scriptures; but also the practice of the Ministers, and of the whole people, to render the use of this divine prayer, laudable and profitable. But after the Presbyterians took upon them to be Reformers, they abolished all set prayers, and this also was worn out of use, as well as the rest. Yea, as they all neglected, any more to say it, so there were some, who thought not that sufficient, unless they spoke also too boldly against the use of it. I could never see any probable pretence for this Presbyterian innovation; which (as I am informed) seems so strange and incredible to strangers, that they can hardly believe it. Therefore this alteration being so unreasonable, I did quickly discover the absurdity of it.  
1. I found it, to be against the practice 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 benefit 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 always, to reduce all things to the purity of our first Reformation; I informed myself of the practice of our Reformers; and I found they made public use of this prayer; as may be seen in M. Knox's Chronicle pag 288. where, at the conclusion of the prayer, for election of the Superintendents, it is said: We crave the increase of thy grace, as by thee, our Lord, King, and only Bishop, we are taughs to pray: Our Father etc. 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 unto his disciples: Be not you therefore like to them etc. Thus therefore shall you pray. Our Father etc. And because, some do very fantastically pretend, that our Saviour, did not prescribe this prayer to be said; but only did show it, as a form, 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 etc. Our Saviour here, saith not; say thus or after this manner: but say, Our Fathers. etc.  
●. This Presbyterian innovation, is also much against the practice of the holy Fathers; and primitive Christians; who used this divine prayer frequently and daily. S. Augustin beareth witness of this, when he saith. 
Aug. in Enchir. c. 71.  The daily prayer of the faithful, doth satisfy for our daily & light offences: for it's theirs to say; our Father which art in heaven. Where the holy Father, calls this prayer, for the daily use of it, the daily prayer of the faithful And albeit, 
Aug. l. de Magistro c. 1. & in epist. 121. ad Probam  as the same S. Augustin testifieth elsewhere, 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, unto this heavenly prayer; that she hath continually used, not only the sense and meaning, but also the very words of Christ. And although also, she made use of other prayers; yet she never omitted this, but used it daily and frequently, as deserving most justly the preeminence above all other prayers.  
4. The holy Fathers do show, not only the excellency of this divine prayer, but also the great efficacy of it, to obtain from God all benefits. S. Cyprian writes thus of its excellency. O dear beloved, 
Cyp. de Orat. Dominica.  how great and how many are the mysteries of our Lord's 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 contained, in the compend of that heavenly doctrine. 
Tertull. lib. de Oratione.  Tertullian calls our Lord's prayer. Tho breviary, or Compend, of the evangel And saith: that how much it is shortened in words, it is as much enlarged in senses. But there needeth not much commendation of the work, to those who know the Excellency of the Author. The same S. Cyprian doth show the great efficacy of this prayer, in these excellent words. 
Cypr. ibid.  Since we have Christ, an Advocate with our father, for our sins; when we sinners do supplicat for our offences; let us bring forth the words of our Advocate. For when he saith: what ever you ask from the Father, in my name, he will give it unto you: how much more efficaciously, shall we obtain what we ask in Christ's name; if we ask it by his own prayer? And again, he calls it a friendly & familiar prayer, to pray God with his own: to make the prayer of Christ, ascend unto his ears. The Father, saith he, will acknowledge 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 show also the virtue of this prayer, when he saith: that the daily saying of it, doth satisfy for our daily and light offences, without which this life is not led. Therefore the Presbyterians by neglecting to say this prayer, did deprive themselves, of the benefit, of the most excellent, and efficacious of all prayers. And therefore, albeit they took exception, against all set forms of prayer, which were made by men, and would say them no more; yet they might have always excepted this prayer, which was made by God: both for the excellency of itself, and the dignity of the Author. 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: unless they spoke also irreverently, against the use of it. And there were some so unreasonable, that they would maintain, it was not only unprofitable to say our Lord's prayer; but also unlawful. We noted above, how a great Apostle of the Covenant, called publicly, the use of saying often our Lord's prayer, a Papistical charm. An other Minister in Galloway did glory (as I was assured by a person of known honesty) that he had banished, out of his parish, two Idols: to wit, Our Father etc. and God of all glory and peace etc. Which was a short grace, that was said ordinarily after meat: 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 have banished these two, which you call Idols: I fear you shall bring in worse Idols in their place. So it fell forth. For in place of that divine, short, and excellent prayer, made by God: we got long, tedious, inconsiderate prayers, made extempore by men; which, for the most part, were full of Tautologies, and idle babble. As Tertullian said well of our Lord's prayer. That it was short in words, but large in senses: So the contrary may be said, not unfitly, 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.  
Seeing then it's evident, that our Lord's prayer, is the most excellent of all prayers; that it was made by Christ for our use: that it was highly esteemed, and frequently used by the holy Fathers, and the primitive Church: that it's most efficacious to obtain from God all benefit's; and besid's, that it was said publicly, by our first Reformers, and is yet used by all the old Protestants; I could not approve the Presbyterians innovation, of forbearing to say it. Much less could I approve, the irreverent, or rather blasphemous opinion, of some, who maintained, that it was both unprofitable, and unlawful to use it: which I found also to have been maintained, many years 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 use of our Lord's prayer? And how much less is it to be esteemed; since this innovation, did not proceed from any general consent, of the whole Ministry: but from some few giddy domineering heads, which Tyrannised over the rest, and made them to follow their example. For now, since Presbyterian power is a little quailed, divers Ministers, are clinging in again, to their old custom, of saying this divine prayer; which they may do now, without danger.  
I admired much, when a Catholic friend show me, 
Gualther Chronol. saecul. 11. cap. de Waldens errore 29.  that the Waldenses defended an error just contrary, in this matter, to the Presbyterians. For they maintained, that no other form of prayer, was to be admitted, except our Lord's 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 seemed to be more smart. For after he had shown me a ridiculous story, which is related, towards the end of the Preface to M. Knox's 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 Doctors of S. Andrew's, 
2. p. 91. Anno 1550.  a little before the Reformation; Wither our Lord's 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 turned on your Presbyterians. For they will not have our Lord's prayer to be said, neither to God, nor the Saints; and they withdraw men, by their evil example, from saying to their heavenly father: Our Father▪ which art in heaven. etc.   

CHAP. IX. Of Glory to the Father etc. or of the hymn of Glorification, taken away by the Presbyterians.  
FROM the reformation of our Lord's prayer, which was said to our heavenly father; the Presbyterians proceeded next, to reform, or rather to abolish the hymn of Glory, which was ordinarily sung in praise of the holy Trinity. This Innovation seemed very strange, and gave great scandal to many. For besides, that it had been used from our infancy, and was sung publicly in all Churches, at the conclusion of of the Psalms: it contained not the least appearance 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 Lord's prayer is; yet the sense, and the like words, if not the same, are to be found in it. For what is more expressly contained in the new Testament, than the Father, Son, and holy Ghost, in whose name we are all baptised: and which, all true Christians do acknowledge to be one true God? And what is more clear in Scripture, than that Glory is due unto God? S Paul saith: to the King of the worlds, immortal, 
1. Tim. 1.17. Pet 2. epist. 3. ch. ver. 18. jude 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. jude: to the only God our Saviour, by jesus 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 Revelation, then redoubling of this Glory to God. S. john saith, that he heard every Creature, in heaven and upon earth, saying: 
Apocal. 5.13.  to him who sitteth on the throne, and to the Lamb 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. john 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 fear him, little and great. Why then should the Presbyterians hinder both little & great, to sing this hymn of praise & Glory unto the holy Trinity? Why should they go against their own former practice, and that custom which was observed by their first Reformers, and which is yet keeped in all the more ancient Protestant Churches? How could one of their Ministers interrupt the people, when they were singing that hymn, by crying out no less ridiculously then scandalously: No more Glory to the Father: No more Glory? Indeed, if the Presbyterians denied the mystery of the holy Trinity, as the Arians did, they might upon that false ground, had some pretence of reason, for this innovation: but acknowledging the truth of that Divine mystery, they appeared very unreasonable for abolishing that hymn, which was ordinarily 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 method) unto the primitive Church, & the holy Fathers. And there I found that this hymn was most ancient, & an Apostolical tradition: that it was highly esteemed, and much used by the Catholic Church in the primitive times: that as some heretics did much endeavour to pervert it; so the Catholics did labour as diligently to preserve it, in the same purity, as it had descended unto them, by continual practice and tradition. And lastly, I found, that God did approve the laudable use of this hymn, by some notable miracles. All which we shall briefly show. 
Basil. ad Amphiloch. de sp. 5.   
How the hymn of Glorification was used, from the very time of the Apostles, S. Basil the Great doth largely show. For when the Sacrament of Baptism was administrated by them, in name of the Father, & of the Son, and of the holy Ghost, the faithful answered: Glory be to the Father, & to the Son, and to the holy Ghost. Which custom of glorifying God; the same holy father doth affirm 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 showeth, that this hymn was of so great authority and esteem, in the ancient Church, that, when the holy Fathers, in the Council of Constantinople, were to establish a rule of faith, against some Heretics, who denied the Divinity of the holy Ghost; they would have inserted in that Symbol, a testimony from this hymn 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 hymn was much used 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 hymn, the same Card. Baronius showeth out of Sozomen: 
Baron. ibid. n. 173.  for as they had changed the form of Baptism, by saying: I baptise thee in the name of the Father, by the Son, in the holy Ghost: so also they corrupted the hymn 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 Catholics and the Arians: whilst they would keep the ancient custom, and the others would bring in their corrupt innovation. Therefore the great Council of Nice, 
Baron. ibid. n. 176.  which had condem-the Arian heresy, for the more confusion of it, gave order to continue these hymns in the Church, which were in use to be sung formerly in praise of the holy Trinity, and especially the hymn of Glorification, which the Arians had changed and endeavoured to pervert, as they had impiously denied the mystery of the holy Trinity, in whose honour it was said. And from this time, that hymn began to be more frequently used; so that the Country people would sing it, whilst they were busied about their ordinary labours. For how much the Arians did strive to suppress and pervert it; so much the Catholics did labour to preserve and celebrat it. For which cause, S. Ambrose did conclude all the new hymns, which he made, to be sung by the people, during the time of the persecution which he suffered of the Arians, with the hymn of Glorification, as S. Augustin testifieth. 
Ang. lib. 9 Confes● c. 6.7. Ambros. in Auxent  And therefore, being accused by the Arians, for having deceived the people, with the verses of his new hymns, he answered: I do not deny that etc. What is more powerful than the Confession of the Trinity, which is celebrated every day by the mouths of the people? They labour all earnestly to confess the faith: they know to praise in verse, the Father, Son & holy Ghost: and they are all become Teachers, who scarcely could have been Scholars. 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 Council of Nice was pleased to add unto the ancient hymn of Glorification, Glory to the father etc. That appendix: As it was in the beginning, & now, and ever shall be, world without end, Amen. Which clause did appear in my judgement, as a prophecy, serving not only for the confusion of the Arians, but also of the Presbyterians.  
Moreover, the Christians of old, vere so careful, to preserve the integrity of this hymn, as it had been delivered unto them by their religious Ancestors; that they would not suffer so much as one syllable of it to be altered: So that divers of the faithful 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 book de Spiritu sancto, to give satisfaction unto the Catholics, and to take away all advantage, which the heretics might have drawn from his expressions. Where he professeth: 
Basil. de Sp. S. cap. 27.  that it is not lawful to any person whatsoever, to reject or write otherwise the syllable, And, which proceeded from our Lord's 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 showed him, that some evil Christians in Spain, had changed both the form of Baptism, and the hymn of Glorification, by taking away from them both, the particle And, before the holy Ghost, saying I baptise thee in the name of the Father, & of the Son, holy Ghost. Doing the like also when they sung the hymn of Glorification: To which the Pope answered, that these were novelties and dangerous errors; wherein, if these persons would obstinately continue, they could have no communion with the Catholic Church. By this, and divers other experiences, I perceived, how careful 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 Heretics in the world. What would they thought then of the Presbyterians, who have not taken away on syllable; but the whole sentence and substance of this hymn?  
Lastly, I found that God hath been pleased, to approve the laudable use of this divine hymn, by miracles. For, whereas divers Catholics had their tongues cut out, by the wicked & cruel Arians, in the persecution, which they endured under 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 showeth, by the testimony of irrefragable witnesses, 
Baron. tom. 5. anno 484.  as of justinian the Emperor, and divers others, who saw some of them with their eyes, and beard them speak. 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 Authors. 
Baron. anno. 1055.  how Hildebrand the Pope's Legate in France (who became thereafter Pope Gregory the 7.) did, by this hymn miraculously discover divers 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 confess, being suddenly commanded by the Legate 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 confess his fault, & to quite his Bishoprique: after which confession, he pronounced distinctly the whole hymn. Divers other Simoniack Bishops, in that Country, were induced by the same miracle, to do the same. So that God Almighty, for approving the use of this heavenly hymn, hath made his approved Servants, who wanted their tongues, miraculously to pronounce it: and from these, who had tongues, but vere unworthy, he took away even their natural power to utter it.  
What shall we say then of this inconsiderate Presbyterian sect, which hath outstripped the Arians, the most wicked of all Heretics? For these did only change a little this glorious hymn, 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, have totally abolished it. Wherein they have shoven themselves against the Scripture, and to be clearly opposite unto the holy Primitive Church, to the sacred Council of Nice, to the custom of their first Reformers, and to go against their own practices, and of the other Reformed Churches abroad. Yea, in an other consideration, the Presbyterians appear, in this point, to be worse than the Arians. For these Heretics, denying the mystery of the holy Trinity, by opposing one or two places of Scripture (which they did privately & falsely expound) to the constant & ancient belief of the whole Christian world; did rationally, supposing these ill principles, to change the hymn of Glorification, which was said in in honour of the holy Trinity, yea, if they could, to have altogether abolished it: which doubtless they had done, if shame could have permitted them. But they left this effronted action to the Presbytery, which is more passionate and less rational, than the Arians. For the Presbyterians pretending to believe the mystery of the holy Trinity, have most irrationally abolished that hymn 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, inconsiderate passion, & furious zeal do drive men, who under pretence of greater purity, & of more close adhering to the Sriptures, stray alway's further from them, and fall into greater impurity and defile themselves with more filthy errors.  
This innovation, shortly after it came in, was very hardly pressed against me, by a Roman Catholic of my acquentance: who took occasion thereupon, to say unto me. What is the reason, that M. Knox your first Reformer, whom you esteem no small light, did not abolish the hymn of Glorification, as your Presbyterians have 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 have bein sent extraordinarly by God, to reform the Church? They neither saw, nor could see any thing  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 error. So, that, 
2. Tim, 3.13.  what the first Reformers (who could not on a sudden deny all truths) left untouched, your second Presbyterian Reformers have abolished: as they have done here the hymn of Glory, which was said in praise of the holy Trinity: and for which, you have got the noble exchange of continual praises of the Covenant & Presbytery. But as the great Council of Nice did add unto the ancient hymn of Glory to the Father etc. that clause. As it was in the beginning etc. 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 jesus to all generations, world without end Amen. 
Ephes. 3.21.  That Church, which hath triumphed over the Arians, who corrupted this glorious hymn; will also triumph over the Presbyterians, who have abolished it. Yea, this hymn shall not only continue to the world's 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, unto the most holy Trinity. Thus ended my Catholic friend: whose words I found to be more weighty; a good space after, than they appeared to me, at the time, when he spoke them. Moreover, I remember he desired me to consider, that these innovations against our Lord's prayer, and the hymn of Glory, were such black 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 speak, and so wore them out of use. Which, showeth, said he, that they would gladly have some things done covertly, which they are ashamed to avow publicly.   

CHAP. X. Of the Apostles Creed, denied 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 Apostolic government, unless they also did deny the Creed to be made by the Apostles, and so wear it out of use, as they had done our Lord's prayer. At the end of of their new Catechism, they speak 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 Catechisms, so as there is no necessity of inserting the Creed itself; yet it is here annexed, not as though it were composed by the Apostles etc. In which words, they reach covertly two things. 1. That the Creed itself is not necessary, if we have the substance of it, as it is explained in the new Presbyterian Catechism. 2. that it needs not be esteemed, to be composed by the Apostles. But their practice did show 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 custom was formerly at Baptisms. And by these means, they put it out, both of estimation and use.  
This innovation gave great scandal to many, who thought justly, they could thereafter be sure of nothing, since their Creed was called in question. This was universally esteemed, 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 proverb in men's mouth's, when they would give great assurance of performing any thing they had promised: that before they failed. They would as soon 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 publicly said, in the Church, by parents, at the Baptism of their Children; and it was required to be said by the people, when they were Catechised. But all these things were altered and overturned by the Presbyterians. The authority and esteem of the Creed was dashed, by their denying it to be Apostolical: and the custom of saying it, both publicly & privately, was taken away; so that it was soon worn out, both of use and request. If they did this so easily with our Lord's prayer, which is contained 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 mere 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 penetrate this matter more inwardly, I found after some diligence, that the same grounds, which can be brought for the Apostolic 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 reject the other. I shall briefly collect, what I found, or hath been showed unto me, for the Apostolic authority, great excellency, & frequent laudable use of this divine Symbol. 
Baron. tom. 1. Annal. an. 44. n. 15. & seq.  Cardinal Baronius in the 1. tome of his Annals doth show, 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 go into several Countries, to preach the Gospel unto the Gentiles: to the end there might be a certain, short, clear rule of faith, in which they all agreed, wherein they were to instruct all persons, and by which, as by a certain badge, all Christians might he known. For this cause, it was not committed to writing; but was delivered by lively voice, and imprinted in the hearts of Christians, by the faithful 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 ink, 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 retained in the hearts of the faithful. And again he saith. The holy Apostles did deliver a certain rule of faith, which being comprehended in tuelve articles, according to the number of the Apostles, they called a Symbol; by which the faithful may hold Catholic unity, and tread under feet heretical impiety. To these two great Doctors, 
Ambro. ser. 38. & epist. 81.  agrees also S. Ambrose, who saith: The holy faith is contained in the Symbol of the tuelve Apostles, who, as skiful Artificers, meeting together, have made a key by common counsel. And again: Let us 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, showeth that divers Nations believed without Scriptures, by tradition, which certainly was of the Apostles Creed. S. Clement, the disciple of S. Peter, & coadjutor of S. Paul, doth testify the same: Divers 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 Apostolic 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 Counsels, it used to be first recited, 
Baron ubi su. pra. Aug. de Symb.  and laid down, as the ground of the whole Ecclesiastic building, as Baronius doth show. To this purpose; S. Augustin calls it. The foundation of the Catholic faith upon 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 Catholic Symbol, which is sealed by 12. sentences of the Apostles, is so furnished with heavenly armour; that by this sword alone, all opinious of Heretics may be cut of.  
As I found such greet testimonies to prove the Apostolic authority of the creed; so I did find, that the holy Fathers, did highly praise the excellency of it, as of a work worthy of such divine 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 its simplicity might serve the rudeness; it's shortness the memory; & its fullness the instruction of the hearers. Elsewhere he calls it the Compend of the Scriptures. lib. 1. ad Catech. 
Id. m ser. in Vigil. Pentecost.  And again he saith: This is a Symbol brief in words, but large in mysteries. For whatsoever is prefigured in the Patriarches, whatsoever is declared in the Scriptures, or foretold by the Prophets. etc. is contained, and briefly confessed in it. And in his Sermon above cited the 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 laid down this mark of their faith and agreement: Not as the children of No being to part from each other, rearing up a tower of brick and slime, whose top should reach unto the heavens: but building the fortresses of faith, of lively stones, and heavenly pearls, which should stand steadfast against the face of the enemy: which neither the winds should shake, nor floods subvert, nor boisterous storms 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 understand 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 mark of Sin, and the other the monument of Faith. Thus Ruffinus.  
last; the same holy Fathers do show the frequent laudable use of the Apostles Creed, in the primitive Church. It was first taught and delivered unto those, who desired Baptism; and it was required to be publicly said by them immediately before their baptism. This custom (as Ruffinus showeth) was carefully observed in the Roman Church. 
Ruffin. ibid. ut supra.  S. Augustin also doth witness, how the Godfathers did say it, in name of the Infants whom they presented to Baptism: and  he earnestly exhorts every Christian, when he comes to the years of discretion, to say frequently the Apostolic Creed, which he professed by the mouths of those, who presented him to Baptism, and calls it the Mirror of a Christian: Render saith he, your Symbol render it unto the Lord: 
Aug. homil. 42.  be not weary to rehearse it: the repetition of it is good, lest forgetfulness creep on thee. Do not say: I said it yesternight I said it to day, I say it every day, I have it well. Remember thy faith: behold thyself: Let thy Creed be a Mirror unto thee, there see thyself if thou believe all, that thou confesses thyself to believe, and rejoice daily in thy faith. Let it be thy riches, the daily Apparel of thy Soul. Do you not  yourself when you rise? So by remembering thy Creed, cloth thy Soul, lest peradventure forgetfulness make it naked. S. Ambrose calls it the Seal of our heart, which we ought daily to review; and the Watchword of a Christian, 
Amb. lib. 3. de Virginib. tom. 4.  which should be in readiness, in all dangers.  
By all which irrefragable testimonies, the sacred authority, great excellency, and frequent laudable use, both in public and private, of the Apostles Creed, did appear sufficiently unto 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 Universal Church, the pillar & ground of truth: which are the greatest assurances, that can be had upon earth. And therefore I rested fully satisfied with them. But I was much more confirmed in this resolution, when I understood by a serious conference with a friend; that there was the same certainty for the Creed, that there is for the Scriptures; to wit the Tradition or testimony of the Church. S. Augustin delivers clearly this truth, concerning the Scriptures. 
Aug. count. epist. fund. c. 5.  I would not have believed (saith he) the evangel, unless the authority of the Catholic Church had moved me etc. and that authority being once weakened, neither can I believe the evangel This testimony & authority of the Catholic Church, was proved to me, to be the most easy, manifest, and infallible ordinary way, that can be had on earth, to come unto the certain 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 & wander, after the manner of blind men; as experience doth show in the difference, between the Lutheranists & the Calvinists, who agree in all their supposed ways of knowing the Scripture; and yet can never agree in the same Canon of the Scriptures. But of this matter, we shall have occasion to speak more fitly hereafter, in the question of the Church.  
If then the Scriptures cannot be certainly known, but by the testimony & authority of the Church, and are to be believed for the sam●, as S. Augustin doth affirm; the Creed also may be known, and aught 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 certain manner, some preeminence, above that which is for the Scripture. For it is more ancient; more universal; & more manifest. More ancient: because the holy Fathers and the whole Church, do constantly affirm, that the Symbol was composed by the Apostles, before any part of the new Testament was written. It was more universal: because it was received every where, at the very first plantation of Christianity, whereas divers 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 books of the Scripture, doubted of, by some of the ancient Fathers, till the Universal Church did determine the Canon of the Scriptures: but there was never any ancient Christian, who doubted of, or denied the Apostles Creed, there was such a clear and Universal tradition for it. And besides; the Creed, in itself, is very clear; as being a short rule of faith, ordained for the capacity of the most simple; according to which, the Scriptures, that are more obscure, aught to be understood.  
Seeing then the whole Church, in the primitive times, and in all ages, hath professed that the Apostles made & taught the Creed; it remains most certain, that the Apostles did teach it: for greater certainty than this, cannot be had. If the Apostles taught, and delivered it unto 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 unto them, by the same Apostles. And if the first Christians, were so obliged, why not also their children & their child's children, & so downward, from age to age, until the end of the world, shall have 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 remains 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 showed.  
Wherefore, as I was, by these considerations, fully satisfied of the Apostolic authority & laudable use 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 Apostolic, I saw they denied the clear rule, and endeavoured to subvert the very foundation of the Christian faith. By their taking away both the public and private use of it, they would have rob Christians, of the heavenly apparel and spiritual armour of their souls, as the holy Fathers above call it. And all this they do, relying upon no other grounds but their own guesses; which they oppose, and would have to be preferred to the constant testimony, and irrefragable authority of the whole Christian world. The jews 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 judge, in a matter done above 16. hundred years 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 reject the authority, & testimony of the Church, yet I saw (if they followed their own principles) they might as easily, discern the Creed to be Apostolic; as they pretend they can know the Scriptures. For the Majesty of the style, the harmony of the parts, the purity of the doctrine, and the like, do concur in the Creed, in an eminent degree, as we have seen above out of the holy Fathers who do so highly praise it, for its perfections, as a work Worthy of such heavenly Architects. And the matter being considered in itself, the Creed in all these qualities, is equal, if not Superior, by outward appearance, unto 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 Majesty, as about S. Paul's cloak etc. 
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 have been made by the Apostles.  
Albeit I admired much, how the Presbyterians could upon so weak 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 denied to be Apostolical; so this was cried up to be Divine: for it was called, God's Covenant; the Confession of faith etc. As parents were accustomed, at the Baptism of their children, to say the Apostles Creed, in which they promised to bring them up; so now they were made promise, to breed them in the Covenant, which was too long to have by heart, or to be repeated. This was truly a rare exchange; to deny the Creed to be Apostolic, & to cry up the Covenant to be Divine. To rob us of a most ancient, clear, brief, positive, Sacred Confession of faith made by the holy Apostles, famous in all ages, & universally received troughout the whole world, full of great mysteries, & divine expressions: And to give us, 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 upon this Nation; much suspected, at the beginning, to be nothing but a mere pretence of religion; as it was notoriously known to be a humane invention; and as it's now at length, after all its disguises, manifested for such unto 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 soon failing, it was quickly detected and rejected. The Christlan Moderator saith to this purpose. 
Christ. Mod. p. 2.  That the last Reformation settled with so solemn a Covenant, and carried on with so furious a zeal, is already, by better lights discovered, to be merely humane, & therefore deservedly laid aside  
Therefore to conclude this point: I found clearly, that the Creed hath been always held to be, & is Apostolic: that it is the foundation & perfect rule of the Christian faith: that it is a work worthy of the holy Apostles: that it is such a strong & heavenly fabric, that it cannot be overthrown by no storms nor tempests, by no force nor violences, and that it overcomes all heresies: that the ancient custom of saying it publicly at Baptism, and often privately, and daily, is most laudable and profitable to Christian people. And upon the other part, I found, that the Presbyterians, by denying the Cred to be Apostolic, have denied the foundation & clear rule of the Christian faith, & most unreasonably have worn out, both the public & private use of it: And that they completed their new Raformation, when they not only rejected the Creed; but obtruded the Covenant in place of it. And lastly I found, that as the Presbyterians new doctrine in this matter, is most erroneous and presumptuous; so that all their endeavours, have proved vain & frivolous. For that fortress of faith, which was built by the holy Apostles, of lively stones, & heavenly pearls, as Ruffinus speaks, hath held out stronger tempests, than the Presbyterians weak blasts; and therefore it still stands . Whereas the Babel of their Covenant, which they were so diligently building, and upon which they could never get the Capstone, as they often regretted, hath ended in Confusion, and in a short space hath come to ruin. Now, all these things being considered, I refer myself to any man, void of passion, if I could reasonably, much less Christianly, exchange the pearls of the Apostles Creed, for the dross of the Presbyterians Covenant.   

CHAP. XI. Of the Article, of Christ's Descent to Hell, perverted by the Presbyterians.  
AFTER that the Presbyterians had thus endeavoured to shake the authority of the Apostles Creed, lest peradventure their small authority, might not prevail against all Christianity, what they could not get effectuated by denying the letter, they laboured to perform by corrupting the sense, and especially of that article, 
Short Cotech. W st. in fine.  He descended into Hell. For in their new Catechisms, they interline, or put on the margin, this gloss with it. He descended into Hell that is. He continued in the state of the dead, and under 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 shows, it was made plain & short, that it might serve the capacity, understanding, & 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 publicly taught, that they behoved to be literally understood, 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 Soul the horrible torments, of a condemned and forsaken man; which gloss 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 contained in the Scriptures, and more unanimously avowed, by the holy Fathers, who brand those, who do not believe it literally, with the name of Infidels. And lastly I found, that divers gross ways have been devised by the Ministers, since their pretended Reformation, to pervert and obscure it: and when the falsehood of one is discovered, they always find out an other, but will never embrace the true sense of it.  
The light of reason doth show to every Christien, that it is not sufficient for man's 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 show likewise, that, as Heretics ever endeavoured to pervert the true sense of the Creed; so the true Church doth ever retain & maintain it. S. Cyril, with the Alexandrin Synod, writes to this purpose to Nestorius, Who pretended to believe the Nicen Creed, & yet denied 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 profess with us the Symbol of faith etc. For you do not understand, nor expound it rightly, but rather perversely, although you Confess the words of it with your tongue. S. Augustin also saith, to the like purpose. Under the few words contained in the Symbol, many Heretics have endeavoured to hid their poisons, to whom the Divine mercy hath resisted, and doth resist by spiritual men, who have not only merited to believe and receive the Catholic faith, in these words; but also, by the revelation of God, to understand & know it. So the Presbyterians, although they have denied the Creed; yet under the words of it, they endeavour to hid their poisons.  
Although the article of Christ's descent to Hell, were not in the Creed (which is a clear and easy rule of faith, that aught to be plainly and literally understood) yet it is so clearly in the Scripture, that it cannot be denied, without wresting of it. S. Peter, in his first Sermon doth apply unto Christ, 
Psal 15. v. 9▪ 10.  a prophecy of David, in the 15 Psasme, which saith: My heart hath been glad, & my tongue hath rejoiced; my flesh also shall rest in hope. For thou wilt not leave my Soul in Hell; neither wilt thou suffer thine holy One to see corruption. 
acts. 2.30.31.  After S. Peter hath proved, that this Prophely cannot be understood of the Prophet David, he showeth that David meant of Christ, in these words. Whereas therefore he was a Prophet etc. overseeing, he spoke 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 David foretelling, and the Apostle S. Peter expounding, and showing the fulfilling of it, to wit: that Christ's soul 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 us hear S. Augustin so understanding it. That our Lord (saith he) being mortified in the flesh, did go into Hell, is very certain. For that prophecy, which saith: Thou wilt not leave my Soul in Hell cannot be contradicted: which lest any man should presume to understand otherwise, the same Peter doth expound it, in the Acts of the Apostles etc. And then he concludes in these words: Quis ergo nisi infidelis etc. Who them, except au Infidel, will deny Christ to have been in Hell? Behold, what in S. Augustius judgement, are all Presbyterians, who do contradict the prophecy, which, he saith, cannot be contradicted, and who understand it in a contrary sense; which S. Peter did expound, lest any man should presume to understand it otherwise. Which is indeed to go 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 inferior parts of the earth are taken for Hell, to which our Lord & Saviour did descend. Where it is also showed, for what end our Saviour did descend. He, saith S. Paul, ascending on high did lead captivity captive: and gave gifts to men. Upon which the same S. Hierome saith: Our Lord and Saviour descended into Hell; that being Victorious, he might lead with himself the Souls of those, who were kept there enclosed. Whence it came to pass; that after his resurrection, many bodies of the just were seen in the holy City. The Apostle showeth the same truth, in the 2. chapter to the Collossians; 
Coloss. chap. 2. ver. 15.  where he saith. And (Christ) spoiling the Principalities & Powers, hath led them confidently in open show, triumphing them in himself. I pass by, for brevity's sake, 
Pet. 1, Ep. c. 3. v. 19  some other passages, as that of S. Peter, how Christ in his Spirit did go down, and preached unto the Spirits in prison, and the like: which are understood, by some of the holy Fathers, of Christ's descent to hell; these already brought, appeared to me, to be most clear & sufficient. Moreover, I found S. Aug. understanding the words of Christ to the good thief, 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 jesus was not to be in heaven (to wit, that day) but in hell, according to his Soul, and in the grave, according to his flesh. And a little beneath, he subioynes: The Scripture clearly shows, that he was in Hell, according to his Soul. But as the same holy Father shows, out of the 87. Psalm; 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 Souls of the just, from their captivity, did carry them gloriously with himself unto the heavens, into which he did first enter, and opened them unto all true faithful 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 fruits of these, who are asleep, 
1. Cor. 15.20.  may, in all things, hold the Primacy. I know these things are laughed at, as if they were fables, by the Presbyterians; who found'st their faith upon their own groundless fancies, and will believe nothing, which doth not suit to their humours, albeit it be most clearly contained in the Scriptures, so understood by the holy Fathers, and so believed by the Christian world. But I intent 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 have used many crooked wind & turn, to obscure and deny the true sense of it. For first; they have 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 esteemed blasphemous. 3. When for shame they had abandonned that sense, the Presbyterians have of late invented a new one, not so impious, but very ridiculous. And lastly, to complete the work, they have denied the whole Creed to be Apostolical; which is the cleanliest way that hath been yet used.  
For their corrupting of the words of Scripture, Beza, calvin's entire brother, may carry the prize. For, in the Bibles of his translation, he turns these words, 2. Acts 31. Thou wilt not leave my soul in Hell After this manner. Thou wilt not leave my body in the grave. And; when this manifest corruption of God's word was objected to him, by Protestants, he answers, in defence of his version, against Sebastian Castalio, 
Beza count. Sebast. Cast. ap. Bellar. lib. 4. de anima Cham c. 12.  saying: No man can doubt, but here is meant of the body & grave, unless one would be blind in the midday. 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; Soul into body, and hell into graves is very remarkable. I did not this rashly, saith he, since we see, that this place is chief wrested by the Papists, for establishing their Limb: and the ancients also, devised from it, the descent of Christ's soul into hell. Our Presbyterians in Scotland, were one degree inferior 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 read thus the foresaid text: Thou wilt not leave my Soul in the grave, putting grave for hell, which corruption was amended in the new Translations, that was made by order of King james, 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, understands, by Christ's descent to hell; that he suffered in his Soul the pains of a damned man, and that doubting of his Salvation, he utteted 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 etc. that is: he suffered in his soul, the horrible pains of a damned & lost man. And writing on the 27. chap. of S. Matthew, ver. 46. he saith, that a word of desperation did fall from Christ. And a little after. Sow 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 upon God, which was to renounce Salvation. O most strange doctrine, which I find to be condemned by many as flat blasphemy! And yet Calvin esteems 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. ut sup.  if Christ had only died a Corporal death: but it was also requisite, that he should feel the severity of the wrath of God. And when this was objected as a blasphemy, by F. Campian, Whitaker did second & sustain it, 
Witak. lib. ●. count. Dureum. sect. 18.  saying, that Calvin wrote most truly, that nothing had been done, if jesus Christ had only suffered a corporal death. Yea he calls this a doctrine most full of comfort. These doctrines are so falls against the Scriptures, which show nothing more frequently and clearly, then that we are redeemed by the blood and death of Christ; and they are in themselves so absurd and blasphemous, that we need 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 protestants have written against them, as Doctor Bilson B. of Winchester in his book, 
Bilson in Apol. Prot. tract. 3. sect. 3. num. 40.  which he entitles The full redemptein of mankind, by the death and blood of Christ: And in the defence of the article, that Christ descended into hell etc. But, notwithstanding all the gross absurdities of this sense, invented by Calvin, yet it was generally followed by the Presbyterians, and by many other Protestants, who denied the local descent of Christ's soul to hell. For although it sounded very ill; yet it behoved to be kept by the Presbyterians, for want of a better, until 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 own generation, and was reputed to be an Apostle, sent extraordinarly by God, to reform the Church; yet did not so much as know his Catechism, nor the true sense of the articles of his Creed; but invented such a sense, as some of his disciples have abandonned it, as false; and others, as blasphemous.  
As Beza, in his version of the Scripture, turned, Hell into Grave; so he understood this article of the Creed, he descended into Hell: that is, He descended into the grave. Which error, together with the former corruption, invented by M. Calvin, a learned Minister in Edinburgh, did publicly refute, in divers Sermons, a little before the troubles: for which he was much persecuted by the Puritans. He show that Bezas' corruption made a gross Tautology, in the Apostles Creed, or it made an explication more obscure, than the thing it explained. The Tautology would be very gross to say: crucified, dead, and buried, he descended into the grave; that would be twice buried. Or if you make descending into hell, the explication of burial, that is a rare Commentary, to explicate a matter, which is clear and needs no Commentary by that, which is more obscure, and cannot yet be rightly understood by Protestants: as appears by their dissensions. The same Minister show, that both these vices were against the end of the Creed, and the wisdom of the holy Apostles, who made it short and plain, 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 have 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 subject to the like inconveniences, that is: both of Tautologies, and obscure glosses. For they say, by that article, He descended into Hell, is understood, that he continued in the state of the dead, and under the power of death, till the third day. For first, it would be a Tautology to say dead and buried, and then repeat again he remained dead, or in the power of death: that is sufficiently known, by the words, that follow, to wit: The third day, he arose from the dead. For he behoved to remain 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, understood in the Ministers new coined sense, would not be only superfluous, but also ridiculous. Then, if they will make Christ's descent to hell, an explication of Christ's remaining dead, the Commentary would be more obscure than the text, which is clear of itself. How would the Presbyterians be pleased, if one would say of john Calvin, or Knox, or of their late Apostle M. Henderson, that they are dead, buried, & descended into hell? And if this man, being accused before the Presbytery, would bring, in his own 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 persuaded, what ever Commentary could be brought, either their own or any other, the Presbyterians would be ill pleased with such a Text, and would think it was sufficient to have said, that they were dead and buried, 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 Usher, is the rarest, which D. Vane speaking of the Ministers jugglings describes thus. 
D. Vane Lost sheep. pag. 243 1. Edit.  O what Serpentine wriglings and wind to escape the assaulters, do they make! O what perverse, ridiculous and contradicting answers and evasions do some of them make! In which they show at once both much wit, and much folly. For fools could not speak, as they do; and wise men would not. In so much, that B. Usher, Primate of Armagh, a very learned man, to avoid the Confession of Christ's descent into Hell, according to the article of the Creed, in the plain sense thereof, doth so turn it and wind it, that he makes the sense of the words, He descended into hell, to be, He ascended into Heaven. To such pitiful refuges, doth the weakness of a bad cause drive them etc. Thus he. And so, by this Bishop's Commentary, for descend we have ascend, and for Hell, Heaven. But all these senses being nowayes satisfactory, the Presbyterians took the cleanliest & easiest way, to deny the Creed itself, to be Apostolic; 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 turn, if this truth were not, as expressly 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 have no Scripture for them, in this point, but in express words, against them? should I give credit to those, who, to maintain their error, 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 complete the work, 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 understanding, & 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, plain rule of faith, composed by the holy Apostles, for the capacity of all men? I must profess, that, after such a Trial, I could not put these authorityes, in the balance together; much less could I prefer the Presbyterians inconstant, new opinion, to the ancient, constant belief of the whole world; unless, I would have renounced both Reason & Conscience.   

CHAP. XII. A Reflection on the last, and an Entrance into the Trial of the first supposed Reformation.  
HAVING, by the Divine grace, & by the former considerations, discovered, as well the falsehood of the forsaid Presbyterian Innovaons', as the ancient truth of the Catholic doctrine, I was advised and much encouraged to make the like trial, of the principal points of our first Reformation: as concerning the Commandments, our justification, & the nature & effect of the Sacraments. For i●t was represented unto me, that there was no less pretext of pure Scripture, and a like loud cries of a great engyring light, for the last; then was for the first Reformation. And seeing, by the former trial, I had discovered these, last pretences to be false: Why may not I have some confidence to do the like, with the first, if I would use the like diligence? And if the last Reformers have been mistaken and misled by passion, why might not also their Predecessors over see themselves too: Or what assurance can any man have of their infallibility, more than of the others? The Alterations, that have been lately made by the Presbyterians do show (even in their judgement) 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 speaks 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 trial, find out the falsehood of the first, as I had done of the last Reformation. &, by that means I might attain unto the possession of solid truth, whereon I might safely rely, for the good of my soul. As truth can endure just trial, and desires nothing more, by which it is more manifested; so falsehood cannot abide trial, but always shuns it, because thereby its deceits are detected.  

Catoch. Rom. q. 12. Sa pientisfime Maiores nostri etc.  Lastly, it was shown unto me that the ancient Pastors of the Church, did most wisely reduce the whole substance of the Christian doctrine, which is, of itself, so large and plenteous, into these 4. heads: to wit the Apostles Creed, the Sacraments, the Divine Commandments, and our Lord's prayer: for all things which belong either unto the knowledge of God, the creation and government of the world, or the Redemption of mankind, the rewards of the good or the punishments of the wicked, are contained in the Apostolic Creed. The signs and instruments, which God hath instituted for attaining grace, are the holy Sacraments. The divine Commandments, show, what we ought to do; and our Lord's prayer doth contain all, what we can wish or desire. And therefore, these are (as it were) the four great Pillars, whereon the whole fabric of Christianity relies. Now it was told me, how I had found, by the former trial, that this last pretended Reformation, had overturned two of these Pillars▪ to wit the Apostles Creed, & the Lords prayer; besides the fundamental government, established by Christ, in his Church. If then, I should find also, that the first Reformation had overturned the other two Pillars: to wit the Divine Commandments, & 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, under the pretence of Reformation, total Deformation, and the destruction of the Christian religion, and that, betwixt them, they have completed that hideous work of Desolation. For, if the first refomation took 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 completed, what the first had begun, and had not perfected.  
I begun then the trial of our first Reformation, with its doctrine, concerning the divine Commandments, and specially of the impossibility to keep them: which was taught by our first, and is yet maintained by our last Reformers. For it was shown to me, if the Commandments of God were possible to be kept (as all wise and just laws are ordained for that end) that they may be observed; Then we, by teaching they were impossible to be keeped, destroyed the very end, for which the Commandments were made, and so destroyed the Commadements themselves.   

CHAP. XIII. Of the possibility, to keep the Divine Commandments, with the assistance of God's grace; denied by the Presbyterians and their first Reformers,  
I had for some space, a prejudicate opinion, in this matter, against the Catholic doctrine, which affirmed, as the Ministers taught, that it was possible for any man to keep all the divine Commandments; yea and to do more than God had commanded. I conceived that to be false. For, since no man, to my knowledge, or their own confession, had kept them all, or doth keep them; I thought it not possible they could keep them. For it would seem, if a thing were possible, some one, among so many thousands, would put it in act. Upon the other part, I was not well satisfied with our own doctrine, which teacheth, that it is altogether impossible to keep the Commandments of God: by reason of a dangerous consequence, which a Catholic made me see to follow thereupon, to wit: That so many thousands should be damned for not doing that, which was utterly impossible for them to do. I wondered how that could stand with the goodness & justice of God. For greater Tyranny & injustice cannot be imagined, then to punish one with eternal misery and grievous pains, 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 goodness & mercy I knew to be unspeakable.  
Having therefore seriously implored the Divine assistance, that I might come to the knowledge of the truth, I received the first spark of light, in this matter, by knowing the true state of the question. For I found that the Roman Catholics did not teach, that men were able of themselves, that is by their own strength, or by any natural power, to keep the Divine Commandments; but only they teach, that men are able to keep them, by the assistance of God's grace Now that particle of divine grace, was ordinarily suppresed by the Ministers, in this question. And, when I knew this to be the true meaning and express doctrine of the Catholics, as may be seen, 
Large Catech. West. after the C mmandements.  in the Council of Trent, session 6. Canon 18. I imagined there was no real Controversy, till I found, in the new Presbyterian Catechism, a particular exception made against God's grace. For, having there made this question: Is any man able perfectly to keep the Commandments of God? They answer: No man is able, either of himself, or by any Grace received in this life, perfectly to keep the Commandments of God: but doth daily break them, in thought, word & deed. And, in the answer to the third question thereafter, They say, that every sin, even the least, deserveth God's wrath and curse, both in this life, and that, which is to come. This book is very obscure, in most points; but here it speaks somewhat clearly: although again, by foisting in the word, perfectly, it seems to cast a mist over our eye's, that the Authors of it, may lurk in their obscurities, as we shall see hereafter. I found the Catholic doctrine to be contrary, set down in these terms, by the Council of Trent: 
Consil. Trid. sess. 6. can. 18.  If any man say, that the Commandments of God are impossible to be kept, by a man even justified, and constituted under grace, let him be accursed.  
Being therefore desirous, to know the truth, I began first to consider the testimonies of Scripture, for the strength of God's grace, to enable men to keep his Commandments; which testimonies I found to be very strong and express. 1. I saw that God promisheth clearly, in the Scriptures, to enable men to keep his Commandments, yea and to make them actually keep them. 
Ezech. 36.27.  God saith in Ezechiel: I will put my Spirit within you, and cause you to walk in my statutes, and you shall keep my judgement, 
Ezech. 37. v. 23.24.  and do them. And again he saith: They shall be my people, and I will be their God, and David my servant shall be King over them etc. they shall also walk in my judgements, keep my Commandments and do them. Where nothing is more clear, then that God hath promised, to enable men to keep his Commandments. But God's promises are true, for he is faithful, 
Rom. 4.21.  (as Abraham the Father of the faithful did profess & believe) and whatsoever he hath promised he is able and willing to perform. Therefore his promises, which are ever true, have been truly & faithful fulfilled: And so consequently some, by the help of God's grace, have 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 have actually kept the Commandments of God. S. Luke giveth this excellent testimony of Zachary & Elyzabeth, the parents of S. john Baptist: 
Luke 1. ●.  They were both just before God, walking in all the Commandments & ordinances or, (as it is in the Catholic translation) the iustifications of our Lord, blameless. So that they were not only just before men, but also before God, and they did not only walk in one, but in all the Commandments of God, without blame. 
Gen. 6.9. Gen. 5.22.24.4. Reg. 2.11. job. ch. 1. v. 1.  The Scripture also calls No, a just and a perfect man. Enoch & Elias were so just & holy, that they are said, in the Scripture, to have walked before God, and were translated. job is also called, in the Scriptures, a perfect & upright man, one that feared God, & eschewed evil. But most clearly is the justice 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 swore unto Abraham thy father etc. In thy seed, shall all the Nations of the earth be blessed. Because that Abraham obeyed my voice, & kept my precepts, my Commandments, my Ceremonies, & my laws. What can be more clear, to prove the possibility of keeping Gods Commandments, 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 God's grace, no man hath done, or will do. But God himself and the Scriptures show, that divers have kept Gods Commandments. Therefore with the help of his grace, they are possible & not impossible to be kept. Yea, it appeared most consonant unto all reason & piety, that, if the Commandments were possible, and were actually kept, by God's grace, in the law of Nature, & under the law of Moses, they should be more possible, and more easy to be kept, under the law of Grace: when, by the fullness of Christ's Redemption, Grace is more plentifully poured 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 days.  
Thirdly, I found the Scripture to be so far from affirming the Commandments of God to be impossible; that they avow the clear contrary, yea, and more than 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 affirms, that the Commandments of God are easy, which is not so much as difficult, and therefore much less are they impossible. Christ saith: 
Math. 11.29.30.  Take my yoke upon you etc. For my yoke is easy & my burden is light. And S. john, a most faithful interpreter of our Saviour's words, affirms, that God's Commandments are not heavy. 
john. 1. ep. ch. 5. v 3.  This is the love of God, saith he, that we keep his Commandments: and his Commandments are not heavy. And again, He that saith, 
Chap. 2. v. 4.  he knoweth God & keepeth not his Commandments, is a liar, & truth is not in him. What is easy, light & not heavy, is neither hard, heavy nor impossible. But the Commandments of God are an easy yoke, a light burden, & they are not heavy, as our Saviour & his beloved Disciple do affirm. Therefore, they are not hard, nor heavy, and much less are they impossible. Yea, I found it was the love of God, that made the Commandments, which seem so hard and difficult to others, to be easy unto the Saints. David saith, 
Psal. 119.  that the Commandments of God were more sweet, than the honey or the honey comb: and again, I did run in the way of thy Commandments, when thou didst enlarge my hart. Moreover all the children of God, love Christ, and they who love him, as himself testifieth, keep his words; 
john. 14.23.  and S. john saith: This is the of love God that we keep his Commandments. Therefore, having diligently considered these testimonies of the Scripture, I found, that the Scripture was clearly for the possibility of keeping Gods Commandments, with the assistance of his grace, as the Catholics teach; and against the impossibility of observing them, as the presbyterians & almost all Protestants hold. Whereupon, I took 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, maintained by the Papists, are not in Scripture; but condemned by it: since, upon serious trial, I found the Scripture to be, in this matter, so clearly against us. 2. I did no less admire, that I, reading frequently the Scriptures before this search, did not, till now, observe our doctrine to be contrary unto it. But a Catholic to whom I imparted my thoughts, some space thereafter, did quickly free me of these admirations, by showing 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 Heretics have ever made, although their errors were clearly against Scripture: And this pretence they must all make, if they intent to find any Credit. The reason also of the second, said he, is no less evident: For it's no wonder that, till of late, you did not find your doctrine to be contrary unto the Scriptures: because you did read them before, very superficially, without solid reflection & attention, as the most part of Protestants do, and many also read them with prejudicate opinions, framing their faith unto the Scripture, but wresting the Scripture unto their errors. That is not to search the Scriptures, to which our Saviour did exhort the jews, who contented themselves with the like superficial reading of them; and therefore could find nothing of Christ in them. But he show, if they would search; that is, read diligently & considerately, they would find, that the Scriptures bare testimony of him. The like may be said truly of the Catholic Church & Religion: that, if the Protestants would search the Scriptures, they would find therein sufficient and clear testimonies of them. Thus spoke the Catholic.  
But although the above cited testimonies of the Scripture, appeared sufficiently clear unto me; yet, least relying upon my own judgement, I might be deceived: I had my next recours, after the Scriptures, to the exposition of the holy Fathers, & to the belief 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 doctrine was conform to the Scriptures, so it was also conform to the holy Fathers, who were all said to be of our religion, true Protestants. But to speak mildly without any exaggeration, I found that to be a gross untruth, and that the Puritans, who either not claim the holy Fathers, or yield them unto the Papists, are much more ingenuous in this matter, than the old Protestants, as shall be seen God willing, in the progress of this Trial.  
Concerning the possibility of keeping the divine Commandments, I found three things to be clearly contained in the holy Fathers. 1. They affirm that the Catholic doctrine is expressed in the Scriptures, which they did so understand and expound. 2. They prove it by the light of reason, drawn from the nature, justice, & goodness of God. They not only condemn the contrary, that is Presbyterian doctrine as an heresy, but they accurse it, as a blasphemy against God.  
In prose 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 truly 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 sweet, we make bitter, by sinning. If there were any thing laborious in the Commandments, deservedly and decently labour should accompany virtue; for rewards are propounded after labours. etc. And elsewhere he explains the same words daintily thus. 
Idem h●mil. 6.  Hearing my precepts to be a yoke, be not afraid: for it is replenished with rare delight. Neither fear 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 strait through tribulation? O that is, when thou art drowsy, or a dastard; but when with courage thou dost that work, than the burden shall be light etc. S. Augustin proves by these words of S. john: And his Commandments are not heavy, that the Commandments are not only possible, but also easy, and he shows, 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 use them lawfully. For in so much, as it is believed most firmly, that God, who is just & good, cannot command impossible things▪ thereupon 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 itself 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 have been said in holy Scripture, they are not heavy, unless 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 Commandment 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 contained. I took notice principally of these. 1. That he saith, the possibility of keeping the Commandments is most firmly believed. 2. he doth not only prove it by Scriptures, but also by the nature of God; that he, who is just & good, could not command things impossible. 3. That the Commandments of God are heavy to those, who want the love of God; but they are light to those who have it. Yea, the same holy Doctor shows, by the testimony of S. Paul, that Christ came into the world, and laid down his life, for this end; that he might obtain grace unto us, whereby we might be enabled to keep the Commandments 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 justice of the law might be fulfilled in us, who walk not after the flesh, but after the Spirit. 
Aug. lib. de Spi. & lit. cap. 19  Upon 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 showed by the law, but to be cured by grace. For that which was impossible for the law etc. S. Hierom brings the same place of ●. Paul, against the Pelagians, to prove that man is not able by his own strength or free will, 
Hieren. ad Ctesiphont.  but only by the grace of Christ, to keep the law of God. Behold there the Catholic doctrine, affirmed by the holy Fathers, not of their own heads, but proved by the Scriptures. And that this was the general belief of the holy Fathers, & of the ancient Church, it was made appear unto me, by the second Arausican Council, celebrated about S. Augustins' time, 
Araus. Concil. 2. c. 25.  which makes this profession: We believe, according to the Catholic faith, that by grace received in baptism, all such as are baptised, Christ helping & cooperating, may and aught to fulfil, if they will labour faithfully, these things that belong to Salvation. So it is evident, that the holy Fathers & ancient Church, believed this doctrine to be contained 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 answers 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 weakness forbear its vain excuses. For he, who is just, could not command any thing that's impossible: and he, who is good, will never condemn man for that, which he could not avoid. So that, according to S. Augustin, the Presbyterians belief 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 justice & goodness 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 unjust.  
Moreover, the same two most renowned & holy Fathers do not only teach the Catholic doctrine; but also they censure the contrary, that is the Presbyterians opinion, as blasphemy, in the Heretics of their time. We accurse, saith S. Augustin, 
Aug. serm. 191. de temp. execramur eorum blasphemiam etc. Hier. in Symbol. ep. 17.  their blasphemy, that affirm God commanded any thing impossible to man; and that God's Commandments 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 judge this error 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 principal articles of their faith: and they have also most tyrannically enforced others, under pretext of giving them only pure Scripture, to swear & believe such horrible errors and blasphemies, for divine truths. But I found that some more prudent and conscientious Protestants, have abandoned this wicked calvinistical opinion, yea and condemned it, as the holy Fathers had done, for blasphemy. Mr Shelford a Minister in England, hath written a Treatise expressly on this matter, 
Shelford p. 147.  to prove the possibility of the law, with the assistance of God's grace: where he censures the contrary opinion by the Scriptures & Fathers, & by the authority of King james. For this he speaks. King james, upon the Lord's prayer, affirmeth it to be blasphemy to say, that any of Christ's precepts are impossible because this is to give him the lie, who, out of his own mouth told us, that his yoke is easy, & his burden light. And his inward disciple S. ●n saith, his Commandments are not grievous. ●rom whence S. Basil the great averreth. Impious it is to say the precepts of God's Spirit are impossible. Thus he. Behold, 
Bas. hom. 3.  what the Presbyterians do esteem a principal article of their faith, how a learned Protestant, (whose book came forth in the year 1635. with great applause in Cambridge) and King james (who was head of the Church of England) do condemn as blasphemy & impiety, & a giving the lie to God. I hear also, that some of the new Independent Congregations in England, do no less 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 goodness and justice of a lawgiver, such as God is, to impose upon people laws, which are impossible to be kept, & then to punish them with loss of goods and life, for not observing these impossible laws. The greatest Tyrant on earth did never arrive to that height of impiety & cruelty. Therefore it is impossible, that God, who is good & just, should commit such cruelty & injustice. 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 just, neither will he damn a man for that, which he could not avoid, because he is merciful. Yea these absurdities of injustice and cruelty would follow, against the goodness 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 temporal goods and life, in comparison of the loss of heaven, and of the death both of Soul & body, in the eternal pains of Hell? Therefore it's no wonder, that the holy Fathers, & some Protestants do detest the Presbyterian doctrine, as extreme blasphemy. 2. It doth not only encroach upon the goodness & justice of God; but also upon his wisdom. For as it's certain, that God made these laws; so it's no less evident in the Scriptures, that God useth admonitions & exhortations, propounds rewards and threatens punishements, to induce men to observe his laws. Now what Magistrate would be esteemed to be in his right wits, who would not only make laws impossible to be kept, but also spend time in making exhortations, & propounding rewards, to persuade men, to do impossibilities? But the Presbyterian doctrine makes God, who is not only wise, but wisdom itself, subject to both these follies, which are most gross absurdities. And therefore, since his laws, admonitions, & exhortations cannot be but prudent & reasonable: they do ever suppose the possibility of that, which they enjoin, and whereunto they exhort. 3. The Presbyterian doctrine is not only injurious to God, but also it is very prejudicial to man: for it would rob him of the most excellent of all virtues, to wit, the love of God. For none can love another, unless he be good & just, or at least appear to be so. But how can God appear 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 & gracious: but rather would hate him, as unjust & Tyrannous. 4. The Presbyterian opinion is a great enemy to piety, & virtue. For, if the Commandments be impossible, none will strive to keep them: and, by this means, 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, than all the exhortations, & threaten in God's word should be idle: then all men's labours would wax lazy, & 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 Godliness, who are against this doctrine, to wit, of the possibility to keep the Commandments. Lastly, if the law were impossible, than all men would be freed from subjection & obedience to it: for who can be reasonably tied to things merely impossible? And this was the use, that Islebius, one of Luther's Scholars, made of his doctrine; whereupon he began the sect of the Antinomians: 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 Catholic doctrine; I could not, either in reason, or conscience, reject all these, and follow the Presbyterians groundless fancies, which are against the very ground of faith, to wit, the holy Scriptures. For the Presbyterians do teach, that the commandments are impossible, even with God's grace; And the Scripture saith they are easy, light & not heavy, which is more than if it had affirmed, that they were merely possible. Again, the Presbyterians, by affirming the commandments are impossible, do aver that never any did keep them, doth, or shall keep them. The Scripture shows, in express terms, that Abraham, Zachary & Elizabeth, and others did keep them, and that God hath promised many should keep them. S. john affirmeth: that he who saith, he knoweth God & keepeth not his commandments, is a liar, & the truth is not in him. The Presbyterians do profess, 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 Professors. For my part, I am not able to reconcile such manifest contradictions, as are in this matter, betwixt the Scriptures & the Presbyterians. And therefore, seeing 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 Catholic 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 seemed to me very clear & efficacious How, I pray you, saith Saint Augustin, is it impossible unto man, to love; 
Aug. ser. 47. de Sanc▪  to love, I say, a bountiful 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 goodness & bounty of God, 
Rom. 3.  who requires nothing of us, but to love him; who is so good in himself, and so gracious to us; he speaks thus unto him. What is man, that thou wilt have thyself to be beloved by him? 
Aug. lib. 1. Confess. 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. chrysostom 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 showeth, who these were, to wit S. Paul, S. Peter, even all the choir of Saints. Lastly, the holy Fathers do not only prove the Catholic doctrine, by the Scriptures, and most solid reason founded upon the goodness & justice of God; but they condemn 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 principal grounds, against the Possibility, of keeping the Divine Commandments.  
HAVING received abundant satisfaction, in this matter, concerning the Catholic doctrine, I will briefly run through the Presbyterians principal grounds against it; which in this search, I did not leave unconsidered. 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 privately expounded by them, against the holy Fathers & ancient Church, & against the Scriptures themselves, in other places. 4. They lay down some false Maxims and weak reasons, whereon they build their imaginary faith, or rather most dangerous error.  
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. justin Martyr, Tertullian, S. Cyprian & many more did affirm, that the law was possible to be kept. This Confession of Calvin & the Centurists, did manifest sufficiently unto me the antiquity of this Catholic doctrine; & that it was no late invention of the Popes, as the Ministers were wont to pretend falsely of the whole Catholic religion.  
Then for Scripture, they cannot bring so much as one place, which containeth expressly the article of their belief, to wit: That the Commandments 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 strength etc. Whereupon he & his followers do scance, after this manner. To love God with all our heart, requires all the faculties of out Soul, to be always applied unto the love of God, which none can do. From which they infer, 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 Catholic show me, that he did acknowledge the words of Scripture; but that calvin's private interpretation & inference upon them, is no Scripture. 2. he said, that besides that Calvin's glosses & consequences were no Scripture, they were not to be much regarded; since they were against the holy Fathers, who will be preferred to him, in the judgement of all wise men. 3. They are less to be regarded, or rather much to be detested, seeing they are expressly 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 have 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 jeroboam: 
3. Kings 14.8.  Thou hast not been, as my servant David: who kept my Commandments and followed me with his whole heart. 
4. Reg. 23.25.  The Scripture saith also of josias That, he turned unto the Lord in all his heart, in all his Soul, and in all his might, according to all the law of Moses. 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 prefer 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 fear of no Creature. This is the love of God with all our heart, which is here commanded, whereunto we are obliged, & which by God's grace, may be by us fulfilled, as it was done by Abraham, Zachary & Elyzabeth. For how could the Scripture say, that they kept all the Commandments, & walked in them blameless; if they had not kept the first & greatest of all the Commandments? The absolute & highest perfection of loving God, is neither commanded nor can be exercised in this life, but can only be attained to in the heavens; where the fulfilling of it (as S. Augustin speaks) is not obedience, but happiness. Thus spoke the Catholic 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 unto 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 reign in your mortel bodies and, Go not after thy concupiscences to fulfil the lusts thereof. 
Rom. 14. Aug. ad julian. lib. 2. prope finem.  Touching which matter, S. Augustin saith most clearly: As for us we would ever be without sin, till this evil (of concupiscence) were healed, if we did not consent unto it to evil. Therefore, not to consent unto 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. john. 
1. john. 1.8. Prover. 24.16.  If we say we have no sin, we deceive ourselves & the truth is not in us. Moreover, Solomon saith the just man falls 7. times a day. From which they infer, that it is impossible to keep the Commendemen so much as one day. I remember that a Catholic answered me, objecting these places to him against the possibility of the Commandments, and said: that there was this difference between the Catholics & the Protestants, that the Protestants make the Scripture to contradict itself, neither have 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. john saith: if we say, that we have no sin, we deceive ourselves, they conclude that it's impossible to keep the Commandments, whereas the Scripture shows 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 Catholics clearly show, 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 affirms: 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 book 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 God's help & aid, may and aught to be without any manner of Capital crimes. And again he shows, that, albeit Zachary kept all the Commandments, yet he was not without sin: for being a Priest he was to offer up Sacrifice, not only for the sins of others, but also for his own sins, as S. Paul affirms: whereas Christ jesus was the only priest, who being free of all sin, did offer up Sacrifice only, for the sins of others. Et elsewhere he saith: Because sin doth often steal upon us in light matters, 
Id. lib. de nat. & gr. cap. 38.  & sometimes unawares, they were both just 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 judgement. Who shall say Raca, shall be in danger of a Council. And who shall say, Thou fool, shall be guilty of Hell-fire. Which is also clearly contained, in the holy Fathers, and is consonant to right reason) these places of Scripture, which show that some kept the Commandments, & the others which teach, that the just are not always without sin, are both true, & easily reconciled. But the Presbyterians quite the first, and to maintain their error, adhere only to the last, which they also falsely 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 chief Maxims & 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 follows very clearly, if it were true, that the Commandments are impossible to be kept. I will bring a Protestant Minister giving his judgmen of this doctrine, which was taught by his two first Apostles. It may be objected, saith M. Shelford in his foresaid treatise, that the very best works of the Saints are , impure, menstruous & mortal sins; therefore it is impossible, for any man, to keep the law. I answer, saith he, They that say so, cannot in my judgement, be excused from extreme blasphemy: Yet, seeing it is out of ignorance, they may happily obtain pardon, as the jews did, who crucified 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 & wisdom of God? from grace, that it cannot purify the heart from filthiness: from his wisdom & justice, to reward menstruous rags (for so they term them) with heaven? Thus he. So that in his iudgemen, this maxim 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 likewise 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 marry or marry not. Christ saith of S, Marry Magdalene: 
Marc. c. 4.6.  she hath wrought a good work on me. But if these men speak true, she wrought an evil work. In a word: I found their words to be against Christ's words, and the holy Scriptures.  
I found also that their reasons were very unsolid, 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 just as you would say, Adam did not kept God's Commandment in paradise; Therefore he was not able by God's grace to keep it: Which is most ridiculous & a false kind of reasoning; for we can do many things, with the help of God's 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. count 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 express Scripture is produced, showing, that divers have actually kept the Commandments; I have heard some Presbyterians say, that no such men are living now a days. This they do, judging all men by themselves, Of such persons S. Hierome saith: 
Hier. in cap. 5. Math.  Many judging the Commandments of God by their own weakness, & not by the strength of the Saints, think all the Commandment; of God to be impossible. But if divers kept the Commandments in the law of nature, & under the law of Moses; how much more may it be justly thought, that many have 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, than they were before his coming: when these things were known, but very obscurely? At least this confession of theirs, (to wit that divers are recorded in the Scriptures to have kept the Commandments) shows, that they are not absolutely impossible.  
For this cause (as would seem) the Presbyterians, being pressed also with the weight of other reasons, have begun to say of late: that the Commandments are not absolutely 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 intent it. Whereupon a Catholic, who did much assist me in this trial, show 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 josias did, who turned unto God, according to all the law of Moses To this perfection, all men are obliged: for he, who offends in one, is guilty of all, as S. james teacheth. And as all are obliged to this perfection of keeping the whole law; so by God's 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 us. But they may be kept in an inferior degree of perfection, which God doth justly exact of us. For clearing of which matter, the same Catholic show me, that there are three states of perfection contained in Scripture. 1. They are called perfect, who always 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 attained 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 have now received, or now am perfect; but I pursue, if I may comprehend. And yet, immediately thereafter, he calleth himself and others perfect, in another inferior degree of perfection. Let us therefore, saith he, as many as are perfect, be thus minded. 2. They are called perfect, who, although they do not always actually love God, & think upon him; yet they consecrate themselves totally to God's 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 thou hast, & give to the poor etc. This perfection is not commanded, but only counselled, as the holy Fathers constantly teach; and albeit it be not commanded; yet many, by God's grace, do attain unto it. Lastly, they are called perfect, who are ready to foresake & lose all, before they lose 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 No was a just and a perfect man; And S. Paul saith, we speak wisdom among the perfect. To this state, a proportionable degree of perfection, in keeping the commandments, is required: which by God's grace may be performed. Of this perfection S. Augustin speaketh, when he saith: that the justice, by which the just man life's, 
Aug. count. duas epist. Pelag. lib. 3. c. 7.  albeit, for the capacity of this life, it be not undeservedly called perfect, yet it is little in regard of that great justice, which the equality of Angels doth contain.  
Hence it may easily appear, in what sense, the Commandments of God aught, & 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 us. If the Presbyterians followed this sense, they were not to be reproved, but they have 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 Catechism: where they say that no man is able, by any grace received in this life▪ to keep the Commandments perfectly, but every one breaks them daily in thought, word & deed etc. 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 fulfil the law perfectly; because it is a law no further, than 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 ordinarily; then they make God to be a Prince unreasonable, in commanding us to do that which is not in our power to do; and to be Tyrannous & cruel, in punishing us eternally, for not doing that, which was above our reach to perform. All which do make against the wisdom, goodness & justice of God: and therefore these opinions are condemned by the holy Fathers, & by some Protestants, as blasphemous. Thus spoke the Catholic.  
Moreover, I remember he show me, that there was a notable difference, in this matter, between the Catholics & the Presbyterians. For the last, said he, do free themselves, and put the blame of all their wickedness and sluggishness upon God; alleging that he hath given them a law impossible to be kept, even with all the help & grace that he gives them. But the Catholics do free God of all blame, & impute justly their breaking of the law, to their own wickedness alone. S. Hierome shows 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; unless We pronounce the Commander to be unjust: whilst we complain, that the Author of equity, hath Commanded not only hard things, but also impossibilities. The Church of Christ, said the same Catholic, hath been troubled in this matter, with two opposite heresies, to wit: 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 errors. Against the first she teacheth, that the Commandments may be kept, but not without God's grace: and against the second, that they may be kept with God's 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 shows the necessity of grace; and against the second, she maintains 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 less enemy in deeds. For, whilst he undervalues all the faculties and natural powers of man, he would seem to cry up grace, & to give all the glory to God. But when he teacheth again, that grace is not able to purify our souls, or make us able to walk in the Commandments of God; he quite overthrows 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 unto him that, which I heard some Ministers say, that God might justly command things impossible to man fallen: because it is sufficient, that they were possible to man, before his fall; and seeing, by his own fault, they became impossible, God may justly exact them, without the least imputation either to his justice or goodness.  
To this he answered: that the authorities of the Scriptures & holy Fathers, are for the possibility of the law, after the fall: And the Father's show by most solid reasons, that God could neither with his justice, or goodness impose impossible laws, after the fall, & punish the transgressors of them with eternal pains. 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 misspent his estate, cannot be justly 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 unjust & ridiculous, commanding impossibilities: and so would be no law, and the makers of it, would be both unreasonable & cruel. So man, after the fall of Adam, could not, by any new law, be justly commanded by God, to do that, which was impossible unto him, unless we would make that new law unjust and ridiculous, & God himself unreasonable & Tyrannous. Therefore, since God made and promulgated his law, long after the fall of man, used, exhortations, propounded rewards, and threatened punishments, to induce men to keep it, and all his actions are just and wise; they presuppose necessarily the possibility of keeping that law with the assistance of his grace; or else such things, would not be only against God's goodness, & justice; but also against ordinary prudence.  
Moreover, the same Catholic show me, that the Presbyterians, who accuse the Catholics falsy, for taking away the second commandment, as they call it (of which matter we shall have occasion to speak more fitly hereafter) may be justly accused, for taking away, in reality, not one, but alle the commandments: For their error of the impossibility of them, destroys the end, for which they and all just laws 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 error destroys also the end of Christ's Incarnation & Passion, if we will believe S. Augustin, For, having brought many passages of Scripture, to this purpose, he subjoins, Quibus appaparet D. jesum Christum nullam aliam ob causam in carnem venisse etc. 
Aug. lib 1 de pecc. mer & rem. c. 26.  where he showeth very largely, that Christ, for no other cause, came unto the world, and became obedient unto the death of the Cross▪ but that he might reconcile sinners to God, destroy the power of sin, obtain grace from God, to make us walk in newness of life, and in obedience of his holy commandments. Whereby it may be seen, what a dangerous fundamental error this is, which is against such principal & fundamental points of the Christian religion. Therefore the Presbyterians, would the well to make use of the same holy Father's sound advice, when he saith. Let him, to whom the commandments are heavy, know, 
Aug. lib. de perfect▪ institue c. 10.  that he hath not got the gift, to wit of the love of God, by which, they are made not heavy, but yet, though he find them heavy let him not, be broke with despair, but let him be enforced and stirred up, to seek, to beg, and to knock. But the Presbyterians, (who hereby may know, that they want the love of God) cannot make immediate use of this wholesome 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 chief article, that it's impossible to love God, or keep his commandments. Therefore they must first beg true faith, that they may believe God's commandments to be possible, with help of his grace; and then they may beg and obtain the second, to wit, the love of God, by which they may find grace to fulfil them. This article of the Presbyterians faith gave occasion to a Catholic 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 revealed in Scripture; which I found to be against Scripture, and against the goodness, justice and wisdom of God; Which the holy Fathers & some Protestants do call extreme blasphemy; which destroys the virtue and power of God's grace; which puts the blame of our negligence & sluggishness, from our selves, and lays all upon God: which is against the end of Christ's Incarnation, & merit of his Passsion; which hinders the growth of piety, and opens a gate to all wickedness, and makes all the divine commandments of no effect. But, upon the contrary, I resolved by God's grace, to embrace and believe the ancient Catholic doctrine, concerning the possibility of keeping the commandments with the help of God's grace; Which I found to be so clearly expressed in Scriptures, so strongly maintained by the holy Fathers, so consonant to right reason, justice & piety, and which did make so much for the glory of God's grace, & the merits of Christ's death and passion.   

CHAP. XV. Of justification by Faith only, maintained by the Presbyterians and their first Reformers, as the principal article of their Religion.  
AFTER the trial of our doctrine, concerning the Commandments; I considered, in the next place, our doctrine of justification, not only because this hath connexion with the former, but also for the importance of the matter. For I have read, and heard this article of justification by faith only, called by many Protestants, the soul and life of their religion, and of all articles the principal and greatest; on the contrary, they call justification by works, the life of Popery: so that M. Fox saith, that Luther, 
Fox Acts. Man. p. 402.  by opening a certain vein which lay long hid, to wit, our justification by faith only, did overturn the foundation of Popery. Moreover, I have heard it affirmed, that justification by faith only was so certain a truth, and so evidently contained in the Scriptures, that some of the learned Papists, after they had much oppposed it, were at length overcome by the strength of it, and made to acknowledge it: and there was no point of Popery, esteemed to be more absurd, nor more against the Scriptures, than justification by works: in so much that M, Knox, in his first sermon at S. Andrew's, did make instance principally in it: 
Knox Chron. pag. 76. 77.  for thus speaks his history of him: He plainly proved the Papists doctrine & laws, to repugn directly to the laws of God the Father, and of Christ jesus his Son. This he proved, by conferring the doctrine of justification expressed in the Scriptures: which teach that man is justified by faith only etc. and the doctrine of the Papists, which attributes justification to the works of the law. And, upon several occasions, I have heard the Ministers pretend great advantage in this point, which they ordinarily urge very much.  
Having then no small expectation, to find such express and convincing Scripture, for this point of justification by faith only; that any impudent front cold hardly deny it: I begun to consider these passages, which they do ordinarily bring, and cote on the margin of their Confession; and I found, that not one of them contains in express words, the Presbyterian article, contradictory to the Papists; as may appear to any man, who will read the words. These passages are three, and the first is in S. john, 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: 
john ch. 1. v. 12. Rom. 3.28. Rom. 5.1.  who saith; We conclude, (or as it is in the Catholic translation) We account a man to be justified by faith without the works of the law. And again, being justified therefore by faith: let us have peace toward God. Now, in none of these places, can I find it written, that man is justified by faith only, or, as it is in their new Confession, faith is the alone instrument of justification. I find indeed, that the Scripture saith there, that man is justified by faith; but I can not find, where it saith by faith only, that word only or alone, which is the main point in this matter, cannot be found in the Scripture: albeit M. Knox, in his foresaid sermon, falsely pretends, that it is expressed in Scripture.  
I admired to see both our first and last Reformers, after such huge pretences, to want express Scripture, for this main article of their religion: but I admired much more, when I found the Catholic article, which is flatly contradictory to the Protestants, to be expressly in the Scriptures. S. james saith; 
james 2.21. & 24.  Abraham our father was he not justified by works, offering Isaac his Son upon the altar? And again. Do you see, that by works a man is justified, and not by faith only? Where S. james directly contradicts the doctrine of the Protestants: for they say, A man is not justified by works, but by faith only: and S. james saith: a man is justified by works and not by faith only. I wondered how we could brag so much, that we had always the Scripture for us, against the Papists; and yet, when I tried 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 have much the better of us, if we will acknowledge the express 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 justified 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 Ministerial gloss. 1. At the beginning of their Reformation, they promised us the pure word of God; and now they give us, for it, their guesses, or the word of man; which is a weak ground of faith. 2. which is yet worse. Their words & interpretations are in express terms against the word of God in another place, to wit in S. james, as we have seen. 3. They affirm that all points necessary to Salvation are clearly contained 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 pass 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 understand 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 belief of the primitive Church, to be the principal article of my faith?  
S. Augustin shows, 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 error. 
Aug. de gr. & lib. arb. cap. 7.  But men, saith he, not understanding what the Apostle saith: we account a man justified by faith without works, thought, that he said, faith would suffice a man, albeit he live ill, and have no good works. Which God forbidden, that the vessel of election should think etc. Secondly, the same holy Father shows, that to root out the error of those, who by misconstruing S. Paul's words, did gather from them, justification 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 advertisement, that there were some things, in his epistle, hard to be understood, which men perverted (as they do the other Scriptures) to their own perdition. See, upon what a dangerous ground, the principal article of our Reformation is founded, and how dangerous also itself is. But S. james, 
Aug. ibid.  saith S. Augustin, is so highly offended with these men, who think that faith without works can avail unto salvation, that he compares them even to Devils. And then have brought these words of the Apostle: Thou believest that there is one God, thou dost well: the Devils also believe & tremble, he subjoins, Quid verius, brevius, vehementius dici potuit? what could be said more truly, more briefly & efficaciously? Thus S. Augustin. And that he alone did not condemn this error, & maintained the Catholic doctrine 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, tax the most ancient fathers, as S. Clement, Origen, S. Cyprian, S. Hierome, S. Ambrose, Augustin, chrysostom, & many more. Moreover, the same S. Augustin shows, that this error of justification by faith only, was the ancient heresy of Eunomius; 
Iren. count. 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 upon us, as the principal article of our faith, by our Reformers: who yet pretend to believe nothing, but pure Scripture. Therefore I resolved by God's grace not to believe any longer such a wicked opinion, as the principal article of my religion: but, upon the contrary, I intended to embrace & follow the Catholic doctrine, opposite to it: which I found to be, in express terms, in the Scriptures, which were so understood and believed by the holy Fathers.  
I vas much confirmed in this resolution, when I underslood, how Luther & Calvin, having no Scripture for them, but against them, have grossly abused it to maintain their error. For Luther, the first Apostle, in this last age, of this new doctrine, did two notable injuries to the word of God. For, Seeing that this prime article of his faith, was not expressly contained, in the Scripture, by an unparalleled presumption, he added the word sola or Alone to the Scripture, in his Germane translation of the Bible And whereas S. Paul saith: we account a man justified by faith, without the works of the law; he makes him say, by faith alone And when this high temerity, of adding to the word of God, was objected to him: 
Luth. tom. 5. Germ. fol. 141. & d●m.  he defended it with most insolent words, saying: that a Papist and an ass was the same thing: and that the word sola should remain in his Bible, although all the Papists in the world, should go mad, and be transformed to in Asses. The second injury, that he did to the Scripture, was not by Addition, but by Diminution, wherein 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. james epistle, were clearly & expressly against his doctrine, 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, unworthy the Spirit of an Apostle. Yea, he arrived to that impudence, that he said the Author of that epistle delirat, that is dotes, or raves. By these two practices, 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 threatened by S. john, 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 errors.  
Calvin went more subtly to work; for although he followed Luther's doctrine of justification; yet he neither added the word Sola, to the letter of the Scripture, neither did he deny S. james epistle, to be Canonical: But, what Luther added to the letter, Calvin added to the sense; and what Luther denied, the other corrupted. For Calvin would have justification 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. james, which are clearly opposite to his error, and for which, Luther did reject the whole epistle, he doth so corrupt with new senses, which Luther's more gross head could not invent, that they pass many men's senses & understandings too, and are against the words of Scripture, & clearly against the sense of the holy Fathers. For he saith, faith alone doth justify, but not alone. Some others of his Scholars explain it thus: fides sola iustificat, sed non solitaria. Others say: faith doth justify, and not works; but yet faith not without works; or a man is justified with works, but not by works; and works are the means, but not the causes of justification. But all these inventions, are directly contrary to the words of S. james. For he saith, man is justified by works, & not by faith only. He doth not say, man is justified with works; but by works: he doth not say, he is justified by faith only; but not by faith only. And after the same manner and expression, that he ascribeth our justification to faith, he ascribs it also unto works. He neither speaks of causes, nor means: these are the Ministers words, and not the word of God; which is not cleared, but rendered more obscure by them. It was made appear to me, that the question at first between the Catholics & Luther, was; whether good works were in any respect necessary to our justification: and not, whether they were required as causes or conditions. Luther said, they were in no wise necessary, or else none could be justified; since the best works of the greatest Saints are mortal sins. And in this, he spoke consequentially to his principles. But Calvin, finding that the Catholics by innumerable Scriptures, and particularly by that place of S. james, proved the necessity of good works unto justification; he invented a distinction, not to clear, but to confound the matter, that good works were necessary, but not as causes, and faith was the only cause of justification. And this he did also very unreasonably against the principle, which he holds common with Luther, to wit, that all our best actions are deadly sins. For, if good works be in any manner necessary, how can any be justified, 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 unto the fire, is ordinarily 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 unto justification, (as Calvin pretends) no man can be justified: since according to him, there can be no good works. Therefore Calvin speaks very inconsequentially, if not also falsely.  
Moreover, it was shown me: that the Lutherans were so highly offended with these new glosses of Calvin & his Scholars, that they call them the doctrines of the new Papists, more pernicious, than 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 divers way, saith he, would elude the proposition of S. Paul etc. For this cause the Lutherans deny all necessity of good works unto Salvation, either as means, or causes. For this, they professed at the conference of Altenberg, 
Coll. All ten. col. 4 f. 75.  We conclude, say they, with that worthy saying of Luther: If works be necessary unto 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 wit; that man is justified by faith only, after so many great brags, is not in Scripture, but against Scripture, as the Lutherans understand 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 terms, for the most part, neither understood by speakers nor hearers. Of which matter, I had not long ago, a notable experience. For being in a Gentleman's house in the country, where there chanced to be a Minister of esteemed learning, two Roman Catholics, and divers Protestants: as the ordinary discourse now a days, is concerning religion, so I heard one at that time. For the Minister, taking occasion by hearing Cardinal Bellarmin named, spoke 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, than he did. Yet at length, said the Minister, after the Cardinal hath showed 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. Whereupon; one of the Catholics present said, that he admired very much, how Bellarmin, who had written so much for Popry, should be esteemed a Protestant: & merrily subioyned▪ that himself was just a Protestant, as Bellarmin was. After there had passed a little laughter, occasioned by these words; the other Catholic did gravely desire the Minister, to show; wherein Bellarmin was a Protestant. Whereupon, the Minister instanced in this same matter of justification, and said: that after Bellarmin had wearied himself, by producing many testimonies of Scriptures and Fathers, to prove, that we are justified by works and not by faith only: he in end yields the victory to tthe Proestants: for he concludes: That it is most safe to rely upon the merits of Christ. And so, in one sentence, he destroyeth, what he had been building a long time. To which the Catholic replied: that if Bellarmin was a Protestant for that, than all Catholics were Protestant's: for they all professed the same. Neither was the Catholics relying on Christ merits, any way against justification by good works; more than the Protestants relying on the same merits, was against their supposed justification by faith only. But said he: I admire very much, how you ordinarily pretend so great advantage, in your doctrine of justification 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 cry so much against the Catholics, for believing that we are justified by works, & not by faith only; which is expressly, and word by word, in the Scripture. For doth not S. james clearly say: Ye see, that man is justified by works, and not by faith only. The Minister finding himself thus engaged, passed presently from the Scripture, & enquired of the Catholic, whom he knew well enough not to be a professed Scholar; If he had any Logic. Who answered, he had not much: but he had sufficient for this purpose. That there was not much Logic required, to see what was contained in Scripture. He would trust his own eyes, in that matter. It was sufficient for him, that he had on his side the express Scripture, which is better than Logic. But the Minister told him; that, although these words are in Scripture; yet they must be understood in a sound sense. For works, said he, although they be necessary to justification; yet they are not the causes of it, but in a very improper sense. For you must understand, that there are divers 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 discourse, involving the matter in great obscurities, passing the reach of the hearers; if not also overpassing his own understanding. But the Catholic holding him still by his grounds, told the Minister that his Logic was no Scripture; and that the Protestants, are brought to a low ebb, when they are enforced to acknowledge that this prime article of their faith, is not expressly in Scripture, as they at first pretended: And now, when the quite opposite doctrine, maintained by the Catholics, (against which the Ministers did so much rail) is shown to be expressly in Scripture: they are enforced to run from Scripture, to their Logic: which indeed, is to yield the cause to the Catholics, and to quite ground. For at first they pretended nothing but Scripture: and now they fly to Aristotle's Logic, and that against the express words of Scripture, making the whole matter end in a Logomachy: which is so much the worse, on the Protestants side; seeing they will not use the very phrase of Scripture, which the Catholics keep. And upon this follows also another evil, that the people, being made to believe, that they are justified by faith only, and not by works; makes by natural Logic, this inference, (which all the Ministers in the world with all their artificial Logic, 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 have 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 satisfied, by what hath been said, of the truth of the Catholic doctrine, concerning justification; 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 Catholic, whose assistance I required, show me, that for this end, it was necessary, I should first know the nature of justification, according to the doctrine of the Catholic 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 falsehood. Whereupon, he had several discourses with me, on this matter; the sum of which, I will briefly collect.   

CHAP. XVI. Of the Nature of justification, according to the Catholic doctrine.  
ALBEIT you have seen evidently, said the Catholic unto me, that according to the express Scriptures, man is justified by works▪ & not by faith only; yet, that you may know how this is done, and what works are excluded from justification, according to S. Paul; and what these works are, by which we are justified, according to S. james; you must know the nature of justification of a sinner: which, according to the Catholic Church, is thus described. justification 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 happiness, 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 soul of a sinner, that is come to age; of which kind only we here speak. First God of his mere mercy, by his prevening and helping grace, doth excite and call a sinner, without any of his preceding merits, as it were, out of the sleep of sin; that he may convert himself unto God. 2. A sinner being thus awakened, 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 justified by the free mercy of God, through the redemption, which is in Christ jesus. 3. This faith representing God to be a severe punisher of sins, there ariseth in a sinner, thus disposed by faith, a fear of God's judgements, with which the Soul is profitably shaken & terrified. 
Prou. ●. 7.  For as Solomon saith: the fear of our Lord, is the beginning of wisdom. 4. The soul of a sinner being thus terrified, it is raised up again to hope, by the same faith; which represents God to be most bountiful & merciful, in forgiveing sins. For which cause, he sent his son into the world, to deliver us from sin, by his death. 5. Upon this hope & confidence in the divine mercy, there ariseth the love of God, who is so bountiful and merciful; and likewise 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 soul of man, by God's prevening grace; justification, or the infusion of justifying grace, doth follow, as we shall see shortly.  
That these preparations & difpositions are necessary before justification, the Scripture shows. Our Saviour show the necessity of prevening grace, when he said: 
john. 6.44. Heb. 11.6. Eccles. 1.28. & ibid., v. 17.  No man can come unto me, unless 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 Solomon, it is said; that, who is without fear, cannot be justified. 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 remains evident, that although faith be the first disposition of the soul to justification; yet the others  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: unless he have 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 obtained. And again: the house of God is founded by Faith, raised up by hope, and perfected by Charity. And as in this sense, it is truly said that faith doth justify, to wit as a fundamental & radical disposition to justification; so it is no less true, that fear, hope, love, & repentance, do also justify, to wit as secondary dispositions proceeding from faith: because these likewise dispose the soul fitly, to receive the form of justice, and to become the friend of God; and the Scripture ascribes forgiveness of sins, Salvation or justification to them, as it doth unto faith. For as our Saviour told S. Mary Magdalen, that her faith had saved her; 
Luke 7. Rom. 8. jam. 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. james expressly, that we are justified by works, & not by faith only. By which consideration it may be easily understood, what works S. Paul excludes from justification, when he saith, that a man is justified 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 certain that such works, as not proceeding from faith, do not properly dispose and prepare the soul unto Salvation. 
Concil. T r d sess. 6. c●p. 8.  For, as the Council of Trent teacheth, faith is the foundation, root, and beginning of all Salvation & justification, and is the first effect of God's free grace, in the Soul of man. But the Apostle doth not exclude from justification, the works of grace, which follow faith: for they do justify, that is, dispose the Soul unto justification, as faith itself 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 Doctor S. Augustin clearly reconcile these two places of S. Paul & S. james. 
Aug. lib. 83. quaest. 76.  The sentences, saith he, of S. Paul & S. james be not contrary one to another, wh●n one affirmeth, that a man is justified by faith without works: & the other saith, that faith is vain without works: for S. Paul speaketh of works, that go before faith; and S. james of works that do follow faith.  
These preparations & dispositions being placed in the soul, justification itself 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 justification 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 Catholic Church professeth openly, notwitstanding the Ministers strong calumnies to the contrary, that no man by any faith, or works, can merit the grace of justification, 
Concil. Trid. sess. 6. cap. 8.  as the Council of Trent teacheth in these words. We are said to be freely justified, because none of those things, which preceded justification, whether faith or works, doth merit the grace of justification. Now this grace consisteth in two thing, s to wit: in Remission of sins, and inward sanctification: by the first, the soul is changed & purged from sin, which is the filthiness of the Soul; and by the second, it is adorned and beautified with grace; which is the beauty of it: and made to die unto sin, & live unto justice. But it must be diligently observed: that the Catholics do teach, according to the Scriptures, that in justification, our sins are not so forgiven, that they remain in the Soul; but they are quite taken away. For S. john saith of Christ: Behold the Lamb of God, 
john. 1.29. Acts. 3.19. Mich. 7.19. Heb. 9.28.  that taketh away the sins of the world: And the spots of our Souls are said to be washed & cleanged, and our sins to be thrown into the bottom of the sea, and to be blotted out and exhausted. Therefore in justification, sins do not remain, but they are really taken away.  
As the soul, in justification is purged and cleanged from the filthiness of sins, which are so forgiven, that they are really taken away; so it is also beautified with inward grace, and inherent justice, by which, he who was before a sinner, is renewed in the Spirit of his mind, and hath the love of God poured forth in his heart, by the holy Ghost. This the Apostle showeth, 
1. Cor. 6.11.  when writing to the Corinthians, he saith: These things you were: (to wit: fornicators, adulterers &c.) but you are washed, but you are sanctified, but you are justified in the name of our Lord jesus Christ, and in the Spirit of our God: 
Ephes. 4.24.  And elsewhere, be renewed in the Spirit of your mind: and put on the new man, which according to God, is created in justice, and holiness of truth. And writing to the Romans, he saith: 
Rom 5.5  The Charity of God is poured forth in our hearts by the holy Ghost, which is given us. I forbear to cite more testimonies. 
Aug. de g●●●ia  S. Augustin showeth, that this inherent justice, is the love of God, The grace, whereby we are justified, that is, 
Christ cap. 30. Idem de nat. & gra. c. 70.  saith he, the love of God, poured into our hearts. And elsewhere: Charity begun, is justice begun; Charity increased, is justice increased; great charity is great justice; and most perfect charity is most perfect justice. If therefore charity or the love of God, which is poured into our Souls, and consequently is inherent & intrinsecal in them, be the justice, by which we are made formally just; then our justice is also inherent & intrinsecal. And hereby, all the causes of our justification, according to the doctrine of the Catholic Church, may be clearly understood. 
Concil. Trid. sess. 6. c. 7.  For the efficient cause, is our merciful God: the meritorious, our Lord jesus Christ: the final cause, the glory of God, & of Christ, and life everlasting: and the formal cause, is the justice of God, not that, by which he himself is just; but that, by which he makes us just: and with which, we being endowed, are renewed in the Spirit of our mind, and are not only reputed, but truly are just.  
But, said the Catholic to me, that you may understand more fully, how we are made formally just, not by that justice, which is in God, but by that justice, which proceeding from God, is in us; I will illustrate the matter, a little more unto you. As sin is the death of the soul; so grace and justice 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 & justice, is the formal cause of his living spiritually. As then the natural life or soul 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 soul, which is grace & justice, by which man lives Spiritually, is not the justice, which is in God, or by which God is just; but that iuftice, which is communicated by God to man, whereby man is rendered just, and lives Spiritually: and therefore must be internal in him: since nothing can live; either naturally, or Spiritually, by any thing which is external unto it. The example of the raising Lazarus from the the dead, will yet more clear this matter. For if Christ, calling Lazarus from the grave, had not given him inward life; Lazarus could not have risen again, and lived by the life of Christ, which was without him. But it was necessary, for the resurrection 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 unto the life of righteousness, must have grace or justice, which is the Spiritual life of the soul, inwardly communicated to him by Christ, the fountain and meritorious cause of all justice, and the source of all Spiritual 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 us 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 apppointed in his body, he is head, who before were placed in the death, sickness & darkness of sin. I shall only bring two or three of the many testimonies of Scripture, which the holy Father heapeth up there. S. Paul saith: 
Ephes. 2.4.  God (who is rich in mercy) for his exceeding charity, wherewith he loved us, even when we were dead by sins, quickened us together in Christ (by whose grace you are saved) and raised us up with him etc. 
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 justice and holiness of the truth, The same Apostle, writing to the Colossians, saith: And you, 
Coloss. 2.13.  when you were dead in the offences and uncircumcision of the flesh, did he quicken together with him, pardoning you all offences. And to Titus he saith: 
Titus. 3. v. 5.  that we are justified by his grace. Whence it is evident, that these, who have been sinners, and become just, are said to rise again, to be quickneed by Christ, to be renewed inwardly, & to be justified by his grace. But they could not rise from the death of sin, nor be quickened, & renewed inwardly, and be justified by his grace; unless they had spiritual life, which is grace or justice, inwardly composed unto them. Therefore these, who rise from the death of sin, & are justified, quickened & inwardly renewed, have the spiritual life of justice flowing from the merits & justice of Christ, inwardly remaining in them. And hence doth appear clearly the truth of that, which the Catholic Church teacheth, to wit: that we are made just, by the justice of God, not by that, whereby he himself is just, but by which he makes us just. For, as nothing can make an man just, but justice; So it is not the external justice of Christ; but it must be internal justice, flowing from, his merits and justice, that can quicken us.  
This raising of one, from the death of sin, to the life of justice, is called by the Catholiliques, the first justification; by which one, of a sinner, is made the friend of God. And it is altogether free, proceeding merely 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 justified by faith, without the works of the law. Where S. Augustin understands by the works of the law, not only the works of the Ceremonial and judicial 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 have first faith in Christ: which is the root of salvation, & first effect of the divin grace, in our souls. Therefore if man could not be justified by these works of the law, albeit he did them: much less can he be justified by these works, when he breaketh the law, as S. Paul proveth, in the same epistle: that both jews and Gentiles have sinned; and therefore stand in need of the mercy of God; and consequently must be justified, by the faith & grace of Christ. Besides this first justification, there is another, which the Catholics call the second justification; by which one, is not of impious made just, but of just, he is made more just, 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 just, let him be justified even unto death. Of this justification, are understood the words of S. james, when he saith: That a man is justified 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 merely by the force of nature, or by the only knowledge of the law; but they are the works of grace, as faith itself is: and by these works we are justified, and not by faith only. This second justification is acquired by doing all works of justice 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 justifications. 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 obtained mercy. Therefore he was not justified by his works, or by the deeds of the law, but by the faith or grace of Christ. But after his conversion & first justification, the same Apostle reckons out the good works he had done, 
2. Timoth. 4.6.  by which he had advanced in piety & justice. 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 up for me a crown of justice, which our Lord will render to me, in that day, a just judge; Upon which S. Augustin saith: He reckons out now his good merits, that after his good merits, he might obtain the crown; who after evil merits, did obtain grace. Take heed what follows. There remains to me a crown of justice etc. To whom could the just judge render the crown: if he had not first, as a merciful father, given him grace? And how had that been a crown of justice: if grace had not gone before, which iustifyes the impious? How could that have been rendered as due, 
Aug. ibid. ut supra.  if the first had not been freely bestowed? Thus S. Augustin. By these reasons, & many other testimonies, which were shown unto me: I was brought to understand the Catholic, doctrine, concerning the nature of justification: and thereby I was made more sensible of the errors, which are against it.   

CHAP. XVII. Of the Presbyterians three principal Errors, concerning justification.  
HAVING thus seen the truth of the ancient and Catholic doctrine, I was moved to take special notice, of three principal and most gross errors, maintained by the Presbyterians, against it. The first is: that they do not only place the whole nature of justification, in remission of sins; but they likewise teach, that, although our sins be forgiven in justification: yet they are not taken away, but that they really remain in the person iystified: and are only covered, and not imputed. The second error is, that a man justified hath no internal nor inherent justice in him, as being altogether defiled inwardly with sin: but that he is only just, by the external justice of Christ, with which he is covered, and which is imputed unto him. The third and last error consists in this, that they teach, this external justice of Christ, is applied unto man, by faith only: and that not by a Christian or Catholic faith, whereby 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, whereby every one believes for certain, that his sins are forgiven him, and that he is one of the predestinate.  
The first error, to wit: that sins remain, and are not taken away from the person justified, maintained by Calvin and the Presbyterians; I found to be against cripture, the virtue of Christ's passion, & the efficacy of Baptism. S. john Baptist calleth Christ, the lamb of God that taketh away the sins of the world. 
john 1.29. Heb. 9.28. 1 john. 1. ch. 1. v 7. Acts 22.16.  S. Paul saith: that Christ was offered up once to exhaust the sins of many. And S. john affirmeth that the blood of Christ cleanseth us from all sins. Ananias said to S. Paul: Arise and be baptised and wash away thy sins. If our sins be taken away, as S. john affirmeth: how do they remain as the Presbyterians believe? If our sins be washed away, and cleansed by the blood of Christ, and by baptism; how can the filthiness and blots of them remain? David saith to God: 
Psalm. 31.1.  Wash me, and I shall be whiter than snow. But, according to the Presbyterians, he behoved to remain as black as pitch, and as filthy as the puddle; even with all the washing, that God would bestow upon him. Therefore this Presbyterian doctrine is against the Scriptures, the virtue of Christ's passion, and the efficacy of baptism: and it is also clearly against the holy Fathers, as we shall see shortly in the Trial of the Sacraments.  
Against these clear authorities the Calvinists bring principally one place of Scripture, whereon they found their error: and that is in the 31. Psalm, 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 show that sins are taken away; and will not rather confess with the Scripture, that they are both covered and taken away. S. Augustin showeth 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 plaster; that he cureth it, and taketh it away. Calvin & his followers make Christ to be a very imperfect Spiritual Physician; who can neither heal the sick, nor cure the wounded souls, but only can cast a cover upon them. Such a Physician of the body, who could do nothing, but throw his cloak upon the sick or wounded; and neither be able, to take away the sickness or wounds, would be in small esteem, and little employed.  
The second gross error of Calvin, which denyeth inherent justice, is sufficiently above refuted. Where it was showed out of the Scriptures, & Fathers, that we are quickened by Christ, and that justice or grace proceeding from the justice of Christ, the meritorious cause of our justice, is the spiritual life of the Soul, which quickens it; and therefore must be internal, and inherent within us. For as one cannot live naturally, unless he have internal life within him; so neither can one live Spiritually, by any thing that is without him; but he must necessarily, have the life of grace or justice 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 justice. But at other times he frequently opposeth it, affirming, that the most holy and just persons are nothing inwardly, but filthy sinners: and that all their justice consists only in the external justice of Christ, which is imputed to them, and with which their sins and filthiness are covered. 
Math. 23.27.  So that Calvin's just men are not unfitly by some compared to whited Sepulchers (to which our Saviour compared the Pharisees) that outwardly appear unto men beautiful, but within are full of dead men's bones & all filthiness. So the Presbyterians would appear beautiful outwardly, by the justice of Christ; but inwardly they are full of filthiness & iniquity. They are also like Wolves in sheep's clothing, who have an external show of meekness & justice: but inwardly are ravenous creatures. But as sheep's clothing doth not make a wolf, to become a lamb; so neither will the external justice of Christ, that innocent lamb, with which a sinner would clothe himself outwardly, and yet remain still in his sins, make him a Saint. 
john. e ist. 1 ●hap 3. v. 7.  S. john giveth a serious warning to this purpose; Little children, saith he, let no man seduce you. He that doth justice is just, even as he also, (that is, Christ) is just. Therefore, they are seduced, who think to be just; and yet will do no justice, as Christ did,  
The third error, to wit: that faith alone doth justify, is also above refuted. For 1. it hath been shown not to be in Scripture; And therefore the Presbytetians make it very unreasonably & against their own principles, the principal article of their religion. 2. It is not only not to be found in Scripture, but it is expressly word by word against Scripture, as hath been seen out of S. james. Therefore, the Presbyterians brags of great advantage, in this point, are very false and groundless. 3. It is also against the holy Fathers, who condemned it, as we have seen, in some ancient heretics. 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. james, & S. john did direct the intention of their epistles, and wrote most earnestly, to root out that error, from the minds of men And S. Paul also did express himself sufficiently against this error, 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, than faith and hope, he would be nothing, and his faith would profit 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 virtues profitable; and that faith may be present, but it cannot profit without charity, and S. Leo saith: that charity quickens faith itself, by which the just man lives. Yea M. Shelford the Protestant Minister above cited saith expressly: that Charity is the most precious grace of God; and is the greatest mean & instrument of our justification. And that he (meaning Calvin) who preferreth faith before charity in our justification, would elude S. Paul's demonstration.  
But, there is another part or branch of this third error, much more dangerous than the former. For, as they teach that faith alone doth justify, and yet they require with it charity & other virtues, which makes the difference to be more nominal than real; so they teach that this justifying faith is nothing else, but a sure persuasion, that every one ought to have of the forgiveness of his sins, for the merits of Christ; and that he is just 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 Catholics; who require also faith to justification, but of a far different nature from this of Calvin; which they esteem not to be faith, but rather a fanatical 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 less: although he believe it, is he justified by it. 2. There is neither precept nor example in the whole Scripture, of such a special justifying faith. Therefore it is not to be admitted. 3. It is far different from the faith of Abraham, the father of the faithful, by which he was justified; which faith, the Apostle in the same epistle to the Romans, doth highly extol. For he was justified, by believing the promise of God, which was revealed to him, to wit: that he should be the Father of many nations, and that his seed should be as the stars of the heaven, 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 wit: the articles of our Creed, and the other matters contained in Scripture: accorording to that of the Apostle: If thou confess with thy mouth our Lord jesus, 
Rom. 10.9.  and in thy hart believe, that God raised him from the dead, thou shalt be saved. S. john saith also: These things are written, 
john. 20.31.  that ye may believe jesus Christ is the Son of God, and believing, ye may have everlasting life: Here is not a word of calvin's special faith; and yet we see how Abraham & others were justified without it; by believing these things, which God had revealed. 
Rom. 11.33.  4. S. Paul esteemed Predestination one of the most deep secrets of God, crying out: O the depth, of the riches, of the wisdom, & knowledge of God etc. And yet, every Calvinist will know this secret, in relation to himself; as if he were one of God's privy Counsellors; or God had particularly revealed it to him S. Augustin saith to the same purpose: 
Aug. lib. de corraept. & gr. c. 13.  who of all the campany of the faithful, 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 justification. 5. This belief of the assurance of election, is against the Scripture, which showeth that man knoweth not whether he be worthy love or hatred; 
Eccles. 9.1. Phillip p. 2.12.  and exhorts us to work out our Salvation in fear and trembling; and advertiseth him, who stands, to take head, lest he fall. Lastly, as this presumptuous belief openeth a wide gate to all sort of vice, and banisheth the exercise of virtue & true piety, which might be easily showed; so the seeking this faith, hath made divers lose all hope; and it hath proved pernicious to them, both in soul & body. For experience hath proved, that it hath made divers to be troubled in Spirit, and lose their wits: and some to fall into despair, 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 esteemed by the Ministers there, to have been at the very point, of getting assurance of his election. So that I have heard some of the old Protestant Ministers condemn much this justifying faith of the Puritans. 
Shel. p. 36.38.  And M. Shelford doth not stand, to call it, a private Fancy, and a false faith; and an enemy to all true virtue & piety. Therefore, by God's grace, I do not intent to believe it, much less to found my Salvation upon it. All the assurance that we can have here, without God's particular revelation, is by hope in the divine goodness, and mercy: which hope is not only fufficient to comfort us in this life, but also, it will not confound us in the next; if we strive here to do our duty: and have the love of God, poured forth in our hearts. Therefore, it belongs to the virtue of hope, and not to faith, to apply the divine promises; as the same M. Shelford doth acknowledge.  
Besides all these authorities & reasons: a Catholic show me that this doctrine of justification by faith only, destroyeth itself. For if we cannot be justified by any works, than we could not be justified by faith, since faith itself is a work, according to these words of our Saviour: This is the work of God, that you believe in him, whom he hath sent. Therefore, said he, since we are justified by faith, which is not against the divine grace, nor our free justification; because faith itself is a work of grace: so we may be also justified by love, hope, and other works of grace; without any derogation from the divine grace. He did further urge and said: either the faith, by which the Calvinists say, that men are justified, is a mortal sin, or not? If it be a deadly sin; then they are justified by sin: which is impious to say. If it be not a mortal sin: then all our actions are not sins, as Luther & Calvin falsely teach. The same Catholic show me, that, to shun these inconveniences, to which the doctrine of the Calvinists drives them; they affirm, that faith, albeit it be a work, yet it doth not justify, as a work of virtue: but only as an Instrument, to apprehend the justice 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 us, bringing Christ, as a pot filled with money enricheth a man. Melanchton saith: that justifying faith, is like a poor man's hand, which he stretcheth forth, to receive alms, from a rich man. And so at length, this justifying faith, which the Presbyterians so much cry up, 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 man's ' hand: and by both their principles, it is a sinful instrument, by which they will have all men to be justified. Whereby (said the Catholic) it may appear, that these men are no less enemies to faith, then to works, and that they destroy the goodness & virtue of both. Whereas the Catholics do esteem faith, to be an excellent virtue, and the very root & foundation of our justification.  
There was an other difficulty, arising clearly from the Presbyterian doctrine; with which the same Catholic did much press 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 filthiness of their sins,  they can enter into heaven: or they are not purged at all from them? If they be not purged from them: Then they cannot enter into that heavenly city. For S. john saith: There shall not enter into it any polluted thing. That city 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 filthiness 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 filthiness 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 filthiness of them remains; 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 joined 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, assign 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 powerful, according to that tenet, than the blood of Christ, & the holy Sacraments; which is not only a groundless 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 Catholic did trouble us, 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 justification 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 Beauties' words fully related, do clear the whole matter: 
Bellar. lib. 5. de justif. cap. 7. prop. 3.  and show the vanity of the Ministers pretences. For thus he speaks. By reason of the uncertainty of our proper justice, and of the danger of our vain 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 upon them: but upon the alone mercy of God. Out of which, the Ministers would make this false collection: therefore we are not justified by works. Which is as ridiculous, as if you would say. The Protestants teach: that it is most safe, to rely upon the mercy of God: Therefore they are not justified by faith. If then the Protestants relying upon the mercy of God, taketh not away justification by faith: why should not also the Catholics relying on the same mercy, not take away justification by works? Bellarmin speaks so clearly in this matter, that his meaning cannot be wrested without malice. For he showeth, in the same place, that David, and other Saints, had some confidence in their justice and good works: according to that in the 17. Psalm: The Lord will render to me according to my justice: because I have kept his ways. The like he showeth of Nehemias', Ezechias, and Ester. And this they did, with great humility. But, because such confidence is dangerous to many, by reason of pride & vain glory, that may arise: & beside there are few, who have 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 deceitful 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 looks on them, & knows them well, and will not suffer them to pass, without their due reward. Thus Bellarmin. Yea, 
Concil. Trid. sess. 6. cap. 16.  the Council of Trent makes the like profession, when it saith: Although much be given to good works, in the holy Scriptures: etc. Yet God forbidden, that a Christian should trust or glory in himself, & not in our Lord: whose goodness 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 Logic, that the Council of Trent, yea and that all Papists are Protestant's▪ But they will not distinguish, between the necessity of good works; and confiding in them: which are very different. At least, all moderate Protestants may know by this open profession, the falsehood of that calumny, which is often beaten into their ears, to wit, that all Papists presume in their merits. S. Augustin showeth, that there are two gulfs in this matter, one upon either hand: and that the truth is a direct way in the middle. Presumption of justice, or good works, is the gulf, upon the one hand: and negligence of good works, is the precipice on the other. But the earnest care of good works and piety, accompanied with humility, is the safe way in the middle. Thus ended the Catholic, 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, justification by faith only, as the principal article of my religion: because it is not in Sctipture: because it is expressly against Scripture, & against the holy Fathers: because it is an ancient heresy, condemned in Simon Magus, & Eunomius: because the Presbyterians justifying faith, is not a true Catholic faith, having the divin revealed truth for its object, as these he retiques required: but is a private fancy & a false faith, 
Shelf. above.  (as it is acknowledged by some Protestants) having for its object, humane presumption. Because it makes Christ a most imperfect Physician: and either debarreth man, from the kingdom of heaven, into which he cannot enter with the filthiness 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 less reason: if we will stand to the judgement of the Scriptures & Fathers: which, God willing, I ever intent 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 settled. It is sufficient for me, that the Scripture expressly saith: that a man is justified 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; whereof few are capable, and without which many have gone to heaven. And so now, I proceed to the Trial of our doctrine, concerning the Sacraments.   

CHAP. XVIII. Of the Excellency of the Christian Sacraments: and particularly, how they confer Grace: which is denied 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 under the law of nature, or the other which was under the law of Moses: so I justly conceived, that it was most agreeable to God's goodness and wisdom, to adorn and enrich it, with most excellent Sacraments. For, since no religion, whether true or false, can be without some sensible signs, 
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. count. Faust lib. 19 c. 13.  Our Lord, saith he, and the Apostolical discipline have delivered some few Sacraments, for many; and these most easy to be done, most magnificent for signification, and most pure to be observed. And elsewhere, 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 confer grace unto our souls. Which truth is so engrafted in the hearts of Christians, that I knew divers Protestants, could not be at first persuaded, that Luther, or Calvin, or that their Church, taught the contrary: and. when that was sufficiently manifested to them; they were much scandalised at it: In so much, that some of them did say: If the Sacraments do not confer grace, and baptism doth not take away original sin; for what use serve the Sacraments: for what end were they ordained?  
Wherefore, being thus stirred up to try this question, I found in end, that the Catholic doctrine, which taught that the Sacraments of the new Law do confer grace, is conformable to the divine Scriptures; that it was expressly believed by the holy Fathers; and doth duly exalt the perfection of the Christian Sacraments: Whereas the Presbyterians doctrine; 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 undervalues the virtue of the Christian Sacraments: and is so absurd, that divers famous Protestants have abandoned that opinion, albeit it was taught both by Luther & Calvin; and in this point do agree with the Catholics. All which things, for brevity's sake, I will only touch.  
Of Baptism, S. john said to the jews: 
3.11. Math.  I indeed baptise you in water; but he, who comes after me, shall baptise you in the holy Ghost & fire. Ananias said to S. Paul: be baptised & wash away thy sins. 
Acts 22.16. Titus 3.5. Eph s. 5.26.  S. Paul calleth also Baptism, the Laver of regeneration, by which we are saved. The same Apostle saith, that Christ hath sanctified his Church, by the laver of water; in the word of life. By which testimonies, albeit we speak nothing of many others, it appeared sufficiently clear to me: since we are said, to have our sins washed away by baptism; to be sanctified: 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 eat of this bread, 
john. 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 & happiness. Therefore these two Sacraments, which are all, that the Presbyterians admit, do confer grace by the virtue & 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 Catholics, against their doctrine. 
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 allegeth, that it draws men from God, to rest in the sight of corporal 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 immoderate praises of the Sacraments, 
Cent. 2. c. 4. & cent. 3. c 4. Muscul. in loc. come. p. 299.  they used hyperbolical speeches. The Lutheran Centurists do ascribe the same doctrine, as an error, to the most ancient Fathers: as to S. Clement, justin, 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 pains, of citing the Father's testimonies. And that this doctrine of the Catholics doth manifest the perfection of the Christian Sacraments, it is so clear of itself, that it needeth no illustration. Upon this consideration, S. Augustin, 
Aug. tract. 80. in joan.  admiring the wonderful effects of the Sacraments, cried out: Vnde tanta virtus aquae, ut corpus tangat, & cor abluat? Whence comes, saith he, so great virtue to the water, that it toucheth the body, and cleanseth the soul? Where he ascribes this wonderful effect, to the goodness & omnipotency of God: which showeth also, that his speeches are not hyperbolical, as Calvin falsely pretends. Thus much briefly, to show that I found the Catholic doctrine to be conform to the Scriptures & holy Fathers, and to manifest the perfection of the Christian Sacraments. And therefore Calvin's opinion, which is just contrary, must needs be against all these. He himself confesseth that it is against the holy Fathers, and consequently it cannot be conform to the Scriptures, whereon they founded their faith, and not upon humane imaginations. That it taketh away a great perfection from the Sacraments, denying them to confer grace, is so evident, that it needs no proof. Calvin saw this so clearly, that he pretended, the Farhers used immoderate praises of the Sacraments, and that this virtue, which the Catholics do ascribe to the Sacraments, makes people to trust more in creatures, them in God himself. But as I found calvin's doctrine to be false; so I soon perceived, that his pretence of preserving God's honour, was very frivolous. For how can the virtue of the Sacraments derogate from the power & honour of Christ; since all power & virtue, that they have, is acknowledged to be from Christ, who is the principal Agent and Author of grace, they being only the instruments, by which he produceth it? How can the virtue 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 draws people from corporal things to God, and makes them to admire more his power & to love his goodness? This was the effect, that the virtue of the Sacraments produced in S. Augustin; when with admiration he cried out: Whence hath the water that virtue, that it toucheth the body & cleanseth the soul. A Catholic did further illustrate this matter to me, by an example. Who can be so void of reason (said he) as to think, that the virtue, which proceeded from the hem of our Saviour's 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 fix her eye's more on the garmen, then on Christ himself: But rather is not the contrary most evident, that thereby the power & virtue of Christ was much illustrated, who, by such a small instrument, had produced so wonderful an effect? And was not the woman & all the people present, drawn thereby more closely to Christ, and made to love his goodness, and admire his power? It is just so in the Sacraments. As that virtue, which proceeded from the hemne of our Saviour's garment, cured supernaturally the disease of the body; so the virtue, which proceeds from the Sacraments, cures the diseases and infirmities of the soul. 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 virtue, to be an ancient heresy condemned by the holy Fathers, 
Epiph. her. 80. Aug. haeres. 57 Damas'. lib. de heres●b.  in some heretics called Messalians, who taught, that sins were purged without the divine Sacraments, as S. Epiphanius S. Augustin & Damascen do testify. 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 add 111. Mont. Orig. pag. 72.  that divers famous Protestants, as Osiander, Whitaker, Hooker, Bilson, and others cited in the Protestants Apology, besides some more late Doctors of the late English Church, have rejected it, and believe with the Catholics, that the Sacraments of the new law do not only signify, but also confer grace: and acknowledge the difference, which the holy Fathers have put between the Sacraments of the old law, and these of the evangel All which considerations gave me sufficient ground, not to make any longer such a gross error, an article of my faith.  
But, because the first & chief Protestants deny the Sacraments to confer grace, I was curious to know, for what end they thought the Sacraments were ordained, 
Melanch in locis come. c. de signis Zuing. de vera & fall. relig c. de Sacram. Luth. de captain. Bab. cap. ultimo. also Cal. lib. 4. Inst. c. 14.  and for what use they served: and, in this matter, I found a diversity among them. Melanchton said, that they serve as badges, to distinguish us from infidels. Zuinglius maketh Sacraments no better than Soldiers marks, by which they are distinguished. Luther saith, that they are external signs ordained to stir up our faith. Calvin is of the same opinion; but he addeth: that they are seals of God's promises, ordained to uphold our faith, to wit, his special & justifying faith. When it was objected to Luther by the Catholics, that the Sacrament of baptism could not stir up faith in infants baptised, who have no use of reason: he was brought to that strait, that he said infants did actually believe whilst they were baptised: 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 injury to humane senses. Calvin, not relying fully upon Luther's unreasonnable opinion, saith, that the baptism of infants stirreth up their faith, when they come to the use of reason. Which doctrine gives great advantage to the Anabaptists, and showeth, that the baptism of infants is not profitable, before they attain to the use of reason. So that, according to the chieff Protestant Reformers, the Sacraments are nothing but badges, or bare signs & tokens, or seals of God's 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 uncertainty is among these Reformers, even in the principal points of our faith: and how abjectly they speak and think of the Christian Sacraments: Whereas the Catholic Church & holy Fathers speak most reverently, & esteem highly of them: showing, that they were ordained principally for our sanctification, according to that famous definition of a Sacrament, 
Aug. lib. 10. de Civit. Dei. c. 5. Idem quaest. 84. in Levit. Et lib. 19 con●. Faust. cap. 11.  collected out of S. Augustin. A Sacrament, is a visible sign of invisible grace, instituted by Christ, for our Sanctification. To which purpose, the same holy Father saith, Without the grace of invisible Sanctification, to what would the visible Sacraments serve? And again the virtue of the Sacraments unspeakably availeth much. Therefore, the Presbyterians Sacraments, being without invisible Sanctification, serve to little use, according to S. Augustin.  
There was one doubt, which I had in this matter, concerning that which the Catholics teach, that the Sacraments do confer grace, ex opere operato, or by the work wrought. For I have heard some Ministers affirm▪ that the Papists intended thereby to show, 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 justly esteemed to be most false and impious. Therefore, having proposed this difficulty to a Catholic; I was informed by him, that this was a mere 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 confer grace, by the work wrought, according to the Catholics, was nothing else, but to confer grace to a sinner, without faith and repentance. But the Catholics, said he, have no such false and absurd meaning. They only, by that phrase do show, that the grace, which Christ produceth by the Sacraments, as by his instruments, doth not depend either upon the the holiness of the Minister, or upon worthiness of the receiver, but upon the work wrought, that is, on the Sacramental action, which is instituted by Christ, for that end. As for example; the Sacrament of baptism confers the grace of Sanctification to infants, washing away their original sin, and making them the children of God; and this effect it undoubtedly 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 baptism confers grace, by the work wrought, or by the Sacramental action and institution of Christ, and not, for any worthiness 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 baptised; yet baptism doth produce their Sanctification, not by virtue, or for the merit of these dispositions, (although, without them, justifying grace would not be produced) but for the institution of Christ, to whom, and not to the merit of the receiver, all the grace is attributed. Thus he show me, how the Catholic Doctors did explain 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 showeth, that these, 
1. Cor. 11. v. 9  who receeive the Eucharist unworthily, receive unto themselves damnation.  
Upon these considerations, I thought it no wonder, that the Presbyterians, who esteem their Sacraments to be of so little value, have also made them to be of so little use. For they have abrogated and condemned all private baptism and Communion; so, that these two Sacraments, which are all they have, cannot be any more used in private, although upon 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 public, for the devotion of the whole: for in some remarkable Towns, and other parts of the Country, it hath not been once administrated these 8. or 9 years. By all which, I saw clearly enough, that the doctrines and practices of the Presbyterians, were not only against the excellency, but also against the necessity of the Christian Sacraments; which were thereby rendered altogether graceless, and almost useless. Therefore I intended Godwilling, to follow no longer such wicked opinions and practices: which destroy the nature, end, and use of the Christian Sacraments.   

CHAP. XIX. That Baptism taketh away Original sin: which is denied by the Presbyterians.  
UPON the determination of the former question, this other was soon decided. For, if Baptism confers grace, as hath been proved generally, of all the Christian Sacraments, in the former chapter; than it also taketh away sin, which cannot stay with grace, in the same place. And so accordingly, the Catholics teach, 
Concil. Trid. sess. 5, can, 5.  that Original sin is taken away by Baptism; as the Council of Trent hath defined, in these words: If any man shall deny, that, by grace conferred in the Sacrament of Baptism, 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 baptism; 
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 under foot. Calvin accordeth to him. It is false, saith he, that by baptism, 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 soul & body. And that this corruption of nature, during this life, doth remain in those, that are regenerated, and that itself, and all the motions of it, are truly & properly sin.  
I found the Catholic doctrine 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 agreeable to the very instinct of almost all Christians. And consequently the Presbyterian belief, which is just 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 divers Protestants have been scandalised at it and abandonned it: and some have condemned it as blasphemy. All which I shall briefly touch.  
That baptism taketh away original, yea and all sin, the Scripture sufficiently showeth. 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 baptised, and wash away thy sins. S. Peter gave this advice to the jews: be every one of you baptised, for the remission of your sins. S. Paul saith, that Christ hath loved his Church, and delivered, himself for it; that he might sanctify it, cleansing it by the laver of water, in the word. Again: He hath saved us by the laver of regeneration. S. Peter saith: Baptism saveth you also. If then Baptism washeth away our sins, how are they not taken away? if we be cleansed from sin: how can the filthiness of sin remain? If we be borne of new again, in the laver of regeneration, how can the old man, or death of sin abide in us? 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 Baptism? These places of Scripture appear so clear, for this truth; that, without great violence, they cannot be wrested to an other sense. But now, let us hear the judgement of the holy Fathers, & of the primitive Church.  
S. Augustin showeth the doctrine of the ancient Church, against the Pelagians, who falsely alleged, that the Catholics maintained, Baptism did not take away all sins, but did only shave them: for which supposed doctrine, they branded the Catholics, 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 answers thus. Who affirms this against the Pelagians, unless 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 doctrine of the ancient Church, but also that the contrary, is a point of the Manichean heresy; and that these, who maintain it, are infidels, in S. Augustins' judgement. Again, the same holy Father showeth the great virtue 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, showing, that baptism doth not only take away sin, but also bringeth many graces, & privileges to the persons baptised. They are, 
Chrys, in homil. ad Neophitoes.  saith he, not only made free, but holy: not only holy, but just: not only just, but children: not only children, but heirs: not only heirs, 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. You 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 baptise infants etc. 
Idem in homil. ad baptizandos.  Thus S. Chrysostom. Again, the same holy Father showeth, that albeit a sinner were defiled with all sort of iniquity, and tied with the bands of all wickedness; yet when he comes unto this Bath, he riseth more pure, than the beams of the Sun. And as a little spark of fire cast into the deep sea, is not leisurely, but instantly extinguished by the abundance of waters, & forthwith it is showed to be nothing: so all humane malice, when it comes to the waters of these heavenly fountains, is more easily put out, than the heat of that little spark. And lest 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 err. Neither fornicators, nor Idolaters; nor Adulterers etc. shall possess the kingdom of God. And these things indeed you were: but you are washed, but you are sanctified; but you are justified. Then, after an excellent discourse on the virtue of baptism, he showeth, why it is not called the laver of remission of sins, nor the laver of purification, but the laver of regenerion: because saith he, it doth not only forgive our ssns, nor simply purify us, who were wrapped up in wickedness, but it makes us, as if we were borne from heaven. More testimonies need not to be added; since the Centurists do confess, that the most ancient Fathers as S. Clement, 
Cent. 2. cap. 4. & cent. 3. c. 4.  S. justin, Cyprian, and many others, maintained the same doctrine. Yea they maintained 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 unfaithful, 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 pass, that divers Presbyterians were scandalised at some words, which a great Apostle of the Covenant spoke lately, against this truth. For when one, striving to clear 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 baptism: the said Apostle presently took him up 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. Whereupon, many, to whose ears 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 appear, 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 besides all these absurdities, I found it to have been a most ancient 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, ancient and condemned heresies, for the articles of the Presbyterian faith. Yea a famous Protestant of Germany condemns this opinion, in the name of his Lutheran brethren, as a blasphemy against the holy Scriptures. This blasphemy, 
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 than sufficient to hinder me, from making such a pernicious error, (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 wonderful effects of baptism. 
Aug. lib 4. Confess cap. 4.  S. Augustin doth relate, how a dear Camer●d of his, whom he had infected with the errors and heresies, which himself followed before his conversion, falling extremely sick, being without understanding or sense, was in that condition baptised. And how thereafter he coming to his senses, S. Augustin began to jest him, with the baptism, which he had received without understanding. But, saith the father, he found that he had received it, and abhorred me as an enemy; admonishing me, with a wonderful liberty, 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 vicious 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 benefits which Christianity conferred upon him, he calleth it truly, The death of sins, and the life of virtues. The like admirable change was also wrought by baptism, in the soul of S. Augustin. By all which may be known, that baptism not only purgeth the soul 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 trial of the Covenant.   

CHAP. XX. That Baptism is necessary for the Salvation of Infants▪ which is denied by the Presbyterians.  
I took notice of ā other dangerous error, which was taught by our first Reformers, and is yet maintained by the Presbyterians, against the necessity of baptism. For as they teach that baptism taketh not a way original sin, so they believe, that it is not necessary for salvation, & that children, dying without that Sacrament, may be saved. Upon this dangerous doctrine, followeth a most dangerous practice. 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 show their mind clearly, 
The Scoti●h Confession etc. 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. & count. 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 hurtful to the Salvation of children. And they deny also the profit of it, when they subjoin: that many have been baptised, 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 necessarily annexed unto baptism, that no person can be saved or regenerated without; it or, that all that are baptised, are undoubtedly regenerated. These doctrines and practices are derived from Calvin, the first Foundator of Presbytery, who taught, that the children of the faithful are holy, from their mother's womb, are already sanctified, and have remission of their sins; and that they have need of baptism, not as of a help necessary, but as of seal, ordained by God, to seal in them the grace of adoption. And if they die, they may be saved without baptism. And, according to this doctrine, he made a law in Geneva, that the children to be baptised, should expect sermon; and he suffered a child to die without baptism; because it was brought, a little late, to the Church; as Florimond Reymond testifieth.  
Now, I found the opposite doctrine, to wit, that baptism is necessary for the salvation of infants, to be most firmly founded in God's word, to have been strongly and zealously defended by the holy Fathers, and the ancient Church, and to be conform to the general instinct of Christians. Therefore, the Presbyrian doctrine which is contrary, must be against all those. And besides, I found it to be an ancient heresy, and to be so dangerous and pernicious an error, that divers famous Protestants have abandonned it. All which points I shall briefly touch.  
1. Our Saviour saith clearly, in the Scripture unless a man be borne again, of water and of the Spirit, he cannot enter into the kingdom of God. 
john. v. 5.  Which place, the holy Fathers and the ancient Church understood of baptism. 
Aug. lib. 1. de pecc. mer. & remiss. c. 30.  S. Augustin showeth that this place was so express & convincing, that it confounded the Pelagians, who denied original sin, and made them acknowledge the necessity of baptism, although not for the remission of original sin, which they denied; yet, for the attaining of the kingdom of heaven. But yet to maintain their error, they foolishly imagined that children might be saved without baptism, although without it, 
Vrb. Reg. 1. part 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 believing Fathers and Christians understood this place, of baptism. And to believe (saith he) that none, either man, or child can be saved, without baptism, both the Scripture, and the authority of the ancient Church compelleth us.  
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 questionless gainsayeth the preaching of the Apostles, and condemneth the whole Church; where such haste is made to run with children, because it is believed, without doubt, that otherwise they cannot at all be quickened in Christ. And, in another place he saith most earnestly: 
Aug. lib. 3. de origine an●mae cap.  Do not believe, do not say, do not teach, that children, prevened by death, before they receive baptism, can attain remission of their original sin, if you desire to be a Catholic. 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, etc. the Centurists themselves do acknowledge: yea the Carthaginian & Milevitan Counsels, 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 conform to the general instinct of Christians, may appear by the former testimony of S. Augustin: where he showeth, that Christians make such haste, and are so earnest, to have their children baptised; because they believe, that otherwise they cannot be quickened in Christ. Therefore the Presbyterian doctrine, 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 denied 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 esteemed it necessary, for the attaining the kingdom of heaven. But the Presbyterians, granting original sin, believe, that baptism is neither necessary for the remission of it; nor for obtaining of heaven: and so their error, 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 divers famous Protestants have abandonned this error, and do hold, that Salvation is not promised to the children of the faithful, dying without baptism, Breirly showeth in the Protestants Apology: 
Prot, Apol. trac. 3. sect. 4. n. 11.  where he citys for this purpose, the Confession of Auxburg, Vrbanus Regius, Hosmanus, Bilson Bishop of Winchester, and others. King james also, in the conference at Hampton-Court, maintained that baptism was necessary, by the necessity of command; albeit he did not think it necessary, by the necessity of means. All which considerations, were more than sufficient motives, to make me abandon the Presbyterian opinion, and to embrace the Catholic belief concerning the necessity of haptism, for the Salvation of infants.  
But, finding that the Presbyterians have principally two exceptions, against the ancient Catholic doctrine, I proposed them to a Catholic, for my greater satisfaction. First, said I, the Presbyterians do allege, 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 Catholics, of cruel judgement, against children, dying without baptism. To which the Catholic answered, that these pretences were frivolous. For first, said he, that cannot be against God's power, which is according to his divine will, by which his power is in some kind limited. Now, God, whose power is infinite, and who might save children by many other means, then by baptism, hath declared his will; th' t, unless a man be borne again, he cannot enter into the kingdom of heaven; and therefore, so much as we know by his revealed will, he hath appointed no other remedy for original sin, but baptism; which, being determinated by God's proper will, cannot be against his power. Neither is God hereby tied to any ordinary means; but to such, whereunto he hath freely determinated himself, according to his will. Upon which only will of God, and his divin institution, and not upon the fancy & speculation of man, do depend the remedies, which are necessary, for the Salvation of infants. Now, Gods will and institution cannot be known, but by the divin revelation: and God hath revealed no other remedy, but baptism. Therefore, as the Catholics do well, by grounding their faith, on the divin revelation; and by useing all diligence, to apply the remedy, which is appointed by Christ for the Salvation of infants; so the Presbyterians do ill, by founding their faith, in this point, not upon the Scriptures, but upon uncertain conjectures, which are also against the Scriptures: and they do also ill, by neglecting the remedy ordained by God, to expose the Salvation of infants to mere uncertainties. 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 engines, do not promise. Secondly, the Catholic said that the Presbyterians speak not consequentially, when they say, that God's power should not be tied to the ordinary means. For, by this phrase, they would make people believe: that they esteemed baptism the ordinary 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 Catholic show 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 success; and that they, very unreasonably, accuse the Catholics judgement. For it is no cruelty to conform our judgements to the judgement of God, which we know by his own revelation. God's judgements, although they be sometimes so secret, that we cannot always penetrate into the true causes of them; yet it is most certain, that they are ever just; and therefore, not cruel. But, as in this matter, God's judgement is clearly revealed; so it is very easy to find the cause of it; to wit, 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 itself, saith, that none can enter into the kingdom of heaven. Besides: the Catholics judgement against infants, dying, without baptism, is not so cruel, as the Presbyterians judgement is cruel against many children, dying with baptism. For the more common sentence of Catholic Divines is, that children dying without baptism are not troubled with any sensible pain, but that they are only excluded, for want of it, from the supernatural happiness, which the baptised enjoy in heaven; and that otherwise, they lead a happy life But the Presbyterians, in their new confession, teach that all children baptised, are not undoubtedly regenerated: to which is consequent, that many infants baptised are not saved, as not belonging to the Covenant of grace: which Bucer did express 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 inquire which of these two judgements is more cruel? To say: that children, dying without baptism, do not enter into heaven, but yet they suffer no sensible pain: or to say that many children, dying with baptism, are not only excluded from heaven, but are also eternally tormented in hell, with sensible pains? Without all doubt the last; which is the judgement of the Presbyterians, is incomparably more cruel. Moreover, it is more rigorous, than the judgement of these other Catholics Divines, who teach, that infants dying without baptism, are not only excluded from heaven, but are condemned to hell, and to some sensible pains therein, for the same reason. For it is more rigorous, without doubt, to condemn, to hell's sensible pains, some infants that are baptised, and some that are not; then to judge, that the only not baptised children are liable to that pain. By this it may be seen, that the Presbyrians, who accuse others falsely of cruel judgement, against children dying without baptism, are guilty themselves of more cruel judgement against children, dying with baptism.  
But, albeit, said he, the Catholics judgement in this matter were false or cruel, as the Presbyterians do allege; yet there followeth no cruelty nor inconvenience upon it, to children, who are thereby, with the greater care and commiseration, carried in all haste to baptism. So that this pretended cruelty in judgement, produceth true mercy & compassion in action. But if the Presbyterians doctrine be false, as it must be, if the criptures▪ Fathers & Counsels be true, great evils and cruelties follow upon it to the children. For thereby, many of them are suffered to die without baptism, and so are cruelly deprived of their Salvation. These men's pretended mercy in judment, produceth real cruelty in their actions. Thus he, in answer to my doubts.  
Moreover, the same Catholic show me, that according to the Catholic Doctors, the baptism of infants may be supplied 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 baptised with the baptism, wherewith I am baptised. And so the Church did of old, and doth still, honour the Innocent children murdered by Herod, as Martyrs. The same is also verified 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 baptism. The baptism of water may be supplied 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 have 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. john preached baptism of penance, unto remission of sins. And, according to this doctrine, the ancients did handsomely 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 necessary mean, ordained by God, for Salvation of Infants; yet it hath the necessity of a command to Pastors, 
Mat. 28.19.  as is evident by our Saviour's words to the Apostles: Go and teach all nations, baptizeing them etc. Therefore, although it were supposed, that no hurt come to the children, dying without baptism; yet they, who by their office are obliged to baptise, commit a great sin, when they wilfully neglect to obey Christ's command: which the Presbyterian Pastors manifestly do, suffering so many children, notwithstanding the many tears and cries of their parents, to die without baptism. And, according to this observation, King james answered well a Minister in Scotland, who enquired of him, if he thought baptism so necessary, that, if it were omitted, the child would be damned. No said the King, but I verily believe, if you, 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 day's conference at Hampton-Court. Where it is also showed, that such a neglect of, baptism is not only a damnable sin, in the Minister, but likewise 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 means be careful, that his child receive baptism? Who would not rather assure his action, upon the promises of jesus Christ; then the omission of it, upon the secret judgement of God? Then, whereas the Ministers do allege that Christ's command extends only to public, and not to private baptism, this is a mere 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 baptised privately by Ananias, and the Eunuch by S. Philip. 
Acts. 9.18 & Acts. 8.38.  But they who teach that God's commandments are impossible to be kept, and make daily profession to break them, may let this pass with the rest. These, and divers other inconsequential errors of the Presbyterians concerning baptim, he did manifest unto me; which, for brevity's sake, I omit.  
Therefore, to conclude this point: I cannot believe the Presbyterian doctrine against the necessity ob baptism, because i● is against our Saviour's express 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 divers famous Protestants; so that King james, the head of a famous Protestant Church, judged it damnable in the Ministers; and his Prelates esteemed it most dangerous to the infants. For which dangerous doctrine, and the cruel practice 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, showeth, 
Flor. Reym. de orta haeres. lib. 8. c. 11. etc.  how this tradition descended from Calvin, and that Musculus Superintendent of Berne deposed a Minister named, Samuel Hueber, for having baptised a child in the night, when it was in danger of death; and Beza did assist to that censure. Moreover, he showeth, how in a Protestant Synod, at Figear, it was ordained, that the Ministers should comfort the parents of children dying without baptism But all in vain: so that the Ministers of Poictou, in an aslembly at Chastelrauld in the year 1599 were enforced to give way to Ministers, to baptise in private houses, that they might avoid the cries of tender hearted mothers. I have heard of some pitiful accidents that have fallen forth in our Country, upon this same occasion: so that some mothers have almost gone out of their wits, 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 real presence of Christ's body in the holy Sacrament: which is denied by the Presbyterians.  
AS the Presbyterians, by denying both the effect and necessity of bapism, do in effect quite take away that so holy and necessary a Sacrament; so I conceived, if it be true that Christ's body be really present in the Eucharist (as the Catholics believe) that the Presbyterians, who deny the real presence, and do give us nothing, but signs and tokens of Christ's body, do also destroy this other most excellent Sacrament. The Catholics belief in this point, 
Concil. Triden. sessio 13 c. 1.  is clearly set down by the Council of Trent, where it is said: The holy Synod doth openly and simply profess, that, in the hol● Sacrament of the Eucharist, after the consecration of bread & wine, our Lord jesus Christ, true odd & true man, is truly, really & suhstantially contained, etc. Our first Scottish Confession speaks not so clearly. For, after some ambiguity of words, by which it would seem to grant the real presence, it acknowledged that hrists body is only in the heavens. For it saith, that the holy Ghost, by true faith, 
1. Scottish. confess. art. 21.  carrieth us above all things, that are visible &c, and maketh us to feed upon the body & blood of Christ jesus, which is in the heavens. And yet notwithstanding the far distance of place, which is betwixt his body, now grorifyed in the heavens, and us now mortal in this earth: yet we assuredly believe etc. The late Gonfession of Westminster, albeit it useth also some ambiguous expressions yet it affirmeth that Christ's body is not corporally or carnally in, with, or under the bread & wine. 
Confess. West. chap. 29. n. 7.  And it's known also that the Presbyterians do zealously maintain, that Christ's 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, Christ's 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 soon satisfied in it; because I was resolved by God's grace, to found my faith upon no other ground, but upon the divine Scriptures, as they were understood by the ancient Church & holy Fathers. And therefore, after a little diligence and some conference with a Catholic, on this matter; I found, that the real presence of Christ's body in the Sacrament was conform to the clear words of the Scriptures, which were so understood by the holy Fathers, and which, in right reason, cannot be otherwise understood; and that God hath approved this truth by famous miracles. And, upon the other part, I found, that the Presbyerian doctrine is against Scriptures, Fathers, Counsels 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 Catholics bring express Scripture for the real presence, to wit the words of Institution of this holy Sacrament, related by three Evangelists and one Apostle: where our Saviour always saith, This is my body. This is my blood. And to know that he meant of his true & real body, he adjoineth my body, which shall be given for you, and my blood which shall be shed for you. Now it was his real body, which was given for them, and his real blood which was shed for them. 
S. john. ch. 6.  Therefore it was his real body, & real blood, which they received in the Sacrament. Moreover, S. john relateth along discourse, which our Saviour had to the jews, in which he affirms, 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 unless they eat his flesh, and drink his blood, they should have no life in them. And, notwitstanding that the jews murmured at all these things, saying: How can this man give us his flesh to eat! and this is a hard saying, who can hear it? Yet our Saviour did with many asseverations affirm it, over and over again: yea and the suffered them to departed 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 aver it with asseverations, which are equivalent to oaths: and to intent the contrary. Christ is not ignorant of the usual 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 Catholics believe) and cannot be not his body, as the Presbyterians imagine. If the Scripture be judge of controversies, than this controversy is decided: for that judge, to which Protestants make ordinarily their appeals, hath so determined the cause against them, that they dare not stand to the clear words of their judge; in so much, that some learned Protestants do confess, that the Scripture taken in the native, proper and literal sense, is plainly for the Catholics, against themselves; and namely Morton, when he speaks thus to the Catholics. If the words he certainly true in a proper and literal sense; 
Morton deinstit, Sacrament. lib. 2. c. 1.  then we are to yield to you the whole cause. And therefore, they are enforced to run to their tropes & figures.  
But I found the holy Fathers making no such glosses, on our Saviour's 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 faithful 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 jesus Christ, who giveth us his flesh to eat. S. Ambrose saith clearly. Before consecration, it is bread: but when the words of consecration come, it is the body of Christ. Hear him saying, take eat. This is my body etc. 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 until 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 testimony and authority of the universal Church, in general Counsels: as the first Nicen Council, whose words Bellarmin citys. The third general Council 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 Christ's body in the Eucharist is contained, was approved, as it was thereafter, by the fourth and fift general Counsels. to speak nothing of other more late Counsels.  
Besides all these authorities, it was also made evident unto me, by the light of reason, that our Saviour's words, concerning the institution of this Sacrament, cannot be but literally understood. For 1. the principal articles, or points of our faith, are not delivered in the Scriptures, but in proper and clear words. But this, by all men's Confession, is a principal mystery of our faith. Therefore it is delivered in clear and plain terms. 2. That cannot be ascribed 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 & heirs, 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 unto his children the most precious legacy of his body, for their comfort & nourishment, he spoke properly & clearly, and not figuratively. 3. Chr●st promised the jews a more excellent food than Manna, 
john. 6.33.  to wit, the bread of life, his own flesh, But, if the Sacrament were mere bread, and not Christ's body, it would not be more excellent than Manna, which was called the bread of Angels, but much inferior to it: as is evident. 4. Christ, who is goodness and wisdom itself, would not, for tropes and figures, have used so many asseverations, as are set down in the 6. chapter of S. john. 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 unro them. Lastly. If this liberty be once granted to expound the Scripture figuratively, when we are not forced to it, by any other Scripture or article of our faith; then, nothing will remain, but uncertain opinions, of divine things; and so, by this means, the whole mysteries of the Christian religion may be denied, 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 revealed by God, and an article of their faith. And so divers heretics have imagined the mystery 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 appeared sufficiently evident to me, that the words of Christ, concerning the holy Sacrament, aught to be literally & plainly understood, and not figuratively.  
This truth also of the real presence was showed to me, to betestifyed and confirmed from heaven, by miracles: both ancient and modern; which are related by famous and faithful Authors. For either some singular benefits have been obtained by the faith of this holy Sacrament, as expulsion of Devils, deliverance from shipwreck, and the like: or some punishments have fallen upon those, who either did not believe the real presence, or used the Sacrament irreverently: or some visions and apparitions of Christ, in the form of a child, or flesh, have been seen to confirm those, who were doubtful of the real presence. Of the first sort, 
Prosp. de promissi & Praed. Dei etc. cap. 6.  S. Prosper bringeth an example, which fell out at Carthage, how a young Arabian maid, who by a certain sin, made herself an habitation to the Devil, by whom she was so miserably vexed some days, 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 years 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 judge. 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 cross, which lay in the sepulchre, which, in the sight of his disciples, ascended unto heaven. I command thee, O wicked Spirit, in the terrible power of this Majesty, that, going out of this hand maid of our Lord, thou presume to touch her no more. God approved the truth of S. Bernard's faith (which was always the faith of the Catholic 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 Picardy, on the person of a young woman named Nicolas Obry, as is related, with many admirable circumstances, by an eye witness, Florimond Reymond, Counsellor of the Parliament of Bordeaux, by which miracle, he professeth himself to have been drawn out of the gulf of heresy. 
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 shipwreck.  
How God hath punished those, who have abused or blasphemed this holy Sacrament, both ancient and modern histories do show. S. Cyprian relateth many of these miraculous punishments, 
Ott Mile●it. count. Parmen. lib. 2. For. de ortu haer●s. lib. 4. c. 10.  which fell out in his time, so that some were filled with  Spirits, & others were turned into madness. S. Optatus doth show, that the Donatists, who threw the holy Sacrament of the Catholics unto dogs, immediately thereafter felt the divine judgement: for the dogs, becoming enraged did set upon their own Masters, and tore them in pieces. The above named Florimond doth relate, how an Arian woman of Cracovie, in the year 1579. looking out at her window, and seeing the holy Sacrament carried in procession, cried out: Behold the bear which the Papists carry, and adore. But immediately, she was punished: For the Devil, seizing on her, did so torment her, that blaspheming she expired in her husband's arms. Moreover, 
Idem lib. 4. cap. 6.  the same-Author showeth, that a jew, having made himself Christian, did steal, out of a Catholic Church, three consecrated hosties, with which he fled to Hungary, where he sold one of them to a jew, in Presburg; and with the other two, he went to another town, called Nickesburg: where he assembled divers of his companions, to show their outrage against the Sacrament. Whence it came to pass, 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, show it by some miracle. The blow was no sooner given, but the blood did spring up, by which, they were astonished, and, in the same hour, 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 wickedness, and having escaped the fire of heaven, were severely 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 midst of these ashes, and were collected, at the sight of innumerable people. This miracle fell out in the year 1580. I pass by many more, which were shown me, to this purpose.  

Paul. Diac. in v●ta S. Greg. joann. Eiar. in vita eiusd. Greg. lib. 2. c. 41.  last: for the comfort of the faithful, or for confirmation of the doubtful, some visions have appeared in the holy Sacrament. That which is recounted in the life of S. Grego- the great, is very remarkable. The history is briefly this. When S. Gregory was giving the Sacrament to the people, he came to a woman, who smiled, when he said to her, the body of our Lord jesus Christ preserve thy soul, whereupon the Pope did withdraw his hand, & laid the Sacrament on the altar. After the holy solemnities were ended, he enquired at the woman, why she had laughed in so dreadful 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. Gregory prayed God earnestly for her, and obtained, that the bread, even in external form, should be turned into flesh: by which miracle; he both reduced the woman unto 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 beautiful child had appeared in the holy Sacrament, was desired to come and see this miracle, he refused to go saying: that these miracles were done for these, who doubted; but for himself, he was most certain that Christ jesus was truly present in the Eucharist. An other such apparition was seen at Douai in the year 1254. & continueda good time, 
Spond. suppl. anno 1254. n. 16.  so that great numbers of people came from divers parts to see it, and the memory of it is every year celebrated, in that town, with great solemnity.  
By all which considerations, I was sufficiently satisfied of the Catholic belief, concerning the real presence, which I found to be contained in the holy Scriptures, believed by the holy Fathers. and by general Counsels, and to be confirmed by miracles. And therefore I could not any longer believe the Presbyterian doctrine, 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 run 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 soon, saith he, as the opinion of any error hath once prepossessed their minds: they esteem all to be figures. which the Scripture saith to the contrary. And therefore, albeit the Scripture saith not once, but four times, that the Eucharist is the body and blood of jesus Christ, without ever saying, in any one place, that it is not his body, but only a figure of it: they believe the one, which it saith not, and not the other, which it affirms. Against them, S. john Damascen saith efficaciously, 
Damas'. lib. 4. Orthodo. fidei  The bread & wine is not a figure of the body & blood of Christ; God forbidden it were that: but it is the divine body of our Lord: he himself saying: this is my body. 2. They pass from the Scriptures & Fathers, and found their negative faith upon their senses, and some carnal reasons. 
Chrys. homil. 60. ad popul, Antioch.  Against which vain pretences, S. Chrysostom saith well. Let us believe God every where, let us not oppose him; although that which he saith, seem absurd to our sense & understanding. Let his speech overcome our sense and reason: which, in all things, we ought to do & chiefly in the mysteries: not only looking to that, which lieth before us, 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 us not be holden by any doubt, but let us believe and comprehend it, wi●h the eye's of of our understanding. 
Cyrill. Alex. lib. 4. in joan c. 13.  S. Cyrill speaks no less efficaciously against those, who pretend this mystery to be against reason, and impossible; compareing them to incredulous jews. A malignant mind, saith he, doth presently reject, as frivolous & false, what it doth not understand; yielding to none, nor thinking any thing to be above itself: as we shall find the jews to have been. For when it became them, who had seen the divine virtue & 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 contrary, and cried out together against God, not without great impiety. How can this man give us his flesh? neither did it come into their mind, that there is nothing impossible with God: for, since they were sensual (as S. Paul speaks) they could not understand spiritual things, and so great a mystery seemed to them to be folly. But let us make great profit by other men's sins. Let us have a firm faith in these mysteries: Let us never speak nor think that word (How). That's merely judaical, and the cause of great punishment. Thus S. Cyrill. 3. The Presbyterians do wrest our Saviour's words, by a figurative interpretation, against all reason, as hath been showed.  
Then, I found this Presbyterian doctrine: 
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 heresy of Simon Magus, and Menander, and thereafter of Berengarius, who, at his death, did recant; of the Albigenses, and of divers others. Yea Gualterus brings some testimonies of the holy Fathers to show, that judas the traitor, denied the real presence, and did not believe our Saviour's words, in the 6. chapter of S. john. Lastly divers famous Protestants have abandoned that doctrine of Calvin. As Bishop Andrews, who writes thus against Bellarmin. We agree, faith he, with you, of the matter; all the contention is about the manner: a presence, I say, we believe, not less real than you. Casaubon made the like profession, in name of King james, & of the whole Church of England.  
And, whereas I heard so much cried out against Transubstantiation, as a thing impossible, and a novelty lately introduced into the Church; I found both these allegations to be false. For the holy Fathers do show 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 unto blood, and is he not worthy to be believed of us, that he hath changed wine into blood. S. Ambrose, having showed the power of Christ's speech, how, by it, he gave a being to the world, which had no being before, saith: How much more than 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 Moses' rod turned into a serpent, of water turned into blood. You see then, saith he, that by prophetical grace, nature was twice changed: what shall we then say of the divine consecration itself, 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 prevail 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. john 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, show me sufficiently both the possibility & antiquity of the thing, signified by transubstantiation, to wit, a conversion of the whole substance of the bread and wine, into the substance of Christ's body & blood, the outward forms 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: seeing the holy Fathers, who cannot with any modesty be denied, to have common sense and reason, did believe and prove it, both by the Scriptures & reason. At least, I resolved to prefer always the common sense of the Fathers, to the private sense of the Presbyterians. Then, when the thing itself is clear, it is great folly in some, to make out cries against the word transubstantiation; which they may do, as well upon the same ground, against the words Trinity, Consubstantial. If they receive these, upon the authority of the Church, and a General Council; why not the other also, upon the same authority? If the change of our Saviour's figure or Countenance upon 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 justly called Transubstantiation? yea Beza plainly confesseth, that if the letter of the Scripture be followed, Papistical transubstantiation is established. 
Beza ut infra.  And we have seen, that the letter must be followed.  
As I saw great unity among the Catholics 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 bvilders 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 Christ's body is truly and really in the Sacrament, but that the substance of the bread is not changed into it, and that they remain both together. Zuinglius opposed his Master, and taught, that the Sacrament is only a bare sign of Christ's 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 Christ's body is only really in the heavens, and not in the elements. Then, against Zuinglius, he saith, that the elements are not bare signs, but they exhibit unto us the true body & blood of Christ, which we eat by the mouth of faith. And because it seems impossible to eat any thing, remaining at so great a distance, he telleth you, that this mystery is unperceptible, as indeed it is, in his opinion, which is more hard to conceive, than the belief of the Catholics, because it is impossible, and hath no ground, neither in Scriptures nor Fathers. But, as some grave Authors have ' observed, Calvin's opinion of the Sacrament' differs nothing in reality, from the opinion of Zuinglius; except only in obscurity of words, which are trimmed up 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 heretics. We do seriously censure, saith he, 
Luth. count artic. Lovan. Thesi 27. Idem. tom. 7. Wit f. 381. ibid. fol. 382. Luther. in lib de Missa privata & unct sacerd. come. 7. wit om. Zuingl. in lib, damn subsidy Encharsstia. Tigurini tract. 3. cont. confess. Luth. p. 61.  Zwinglians & all Sacramentaries, as heretics & strangers from the Church of God. Again: I take God to witness & 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 heretics 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 shunned. 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 Christ's clear words to the contrary. But what the Devil could not do, in this point, with the Master, he performed by his Scholar 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 Zwinglians, that their blasphemous breasts, are insatanized, supersatanized, and persatanized, with many other horrible expressions, of which the Zwinglians, say: did ever a man hear such words proceed from a furious and infernal Devil. Luther's Scholars do continue their Master's zeal: for one of them very famous, 
Schlussel de Theologia Cavin. lib. 1. c. 20.  writes, that as of old, Averro the Arabian, the Pagans, & jews railed at the Christians, for their belief of Christ's real presence; so do now, hosts abiurati testamenti filij Dei Calvinistae blaspbemi, the blasphemous Calvinists, the foresworn enemies of Christ's testament: and with the ancient Pagans, they take great pleasure, with poisoned and Devilish blasphemies, to deface and inveigh against the receiving of Christ's true body; which we by Christ's words defend. And, having showed by all circumstances, that the words of Christ's institution, aught to be literally understood, 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 perversely interpret, 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 belief of Christ true body in the Sacrament. Thus we have seen what judgement Luther and his followers have of the Zwinglians & Calvinists, for their negative belief of the real presence.  
Neither is the judgement of the Zwinglians and Calvinists, much better of the others, for their belief of the real presence by Consubstantiation. Zuinglius, speaking to this purpose of Luther, saith: 
Zuingl. tom 2. respons. ad Confess. Lutheri f. 478 Tigurini tract. 3. cont. Confess. Luth. p. 61. Cal in admonit vlt. ad Westphal. tom. 7. p. 829. Idem cont. Hes. husium  Behold how Satan endeavoures to possess wholly that man. And his Tigurin Scholars speak yet more clearly. Luther calleth us (say they) a damned & execrable sect: but let him take heed, lest he show himself as an heretic, who will not, or cannot communicate with these, who do profess Christ. How clearly doth Luther here show himself to have a Devil? How many filthy things, breathing all the Devils of hell doth he belsh forth? etc. Calvin saith, We affirm that they, (to wit the Lutherans) do speak and think more grossly of the corporal presence, than the Papists. And, in another place, he saith, speaking of the Eucharist; I have showed, a long time ago; that the Papists are a little more modest and sober, in their raveries, than they. Beza affirmeth, that we cannot insist upon 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 bvilders of Babylon, are divided, in so important an article of the Christian faith. The belief of Zinglius and Calvin in this matter, is heresy & blasphemy to Luther & his Scholars. And Luther's faith, to Calvin, is a mere raverie, more insuportable, than the Popish transubstantiation. If this dissenssion was so great, at the beginning; how great must it be now, in the progress? How can these men be true Apostles, who disagreed so manifestly & bitterly, in such a necessary & princicipal point of the Christian religion? Or what assurance can any man have, who followeth such unsure Guides?  
To conclude this point: I could hardly desire greater satisfaction for the Catholic belief of the real presence, then by God's grace I found: to wit, express Scriptures, the holy Fathers, universal Church, famous miracles, & the light of reason, grounded upon the goodness and wisdom of Christ: whereas for the Presbyterian opinion, which is an ancient heresy, & is condemned by the Lutherans as a blasphemy, I found we had no Scriptures, but were enforced to fly, 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 Catholic writers: and, as a Catholic show me, more strong reasons have been brought by Pagans & some heretics, against the mystery of the Trinity & Incarnation. I perceived also, that the Presbyterians involved their opinion in such obscurities, that, by their words, one might collect they believed both a real presence & a real absence, and they made use of either, as the time required; and that the most part of them did not know, and could not tell what they believed. But at length, when the best of them were well sifted; all ended in this, that Christ's 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 us an empty 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 virtue and necessity of it. And therefore in effect, they have destroyed both these Sacraments, which they would seem to have left. Their doctrine, which denies the Sacraments to confer grace, shows, that they esteem them graclesse, and their seldom useing of them, especially of the Eucharist, manifests, that they think them useless or fruiltlesse. Both which errors S. Augustin refuteth, by these two excellent sentences? 
Aug. qu 84. in Levit. Idem lib. 19 cont. Faust. c. 11.  Without the grace saith he, of invisible Sanctification, for what use serve the visible Sacraments. And again. The virtue of the Sacraments, unspeakably 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, upon both the pretended Scottish Reformations.  
HAVING found abundant satisfaction for the truth of the Catholic doctrine, in the points lately tried, I did freely acknowledge to the Catholic, 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 upon the Catholics side; but also that I perceived a notable difference, between the sublimity of the Catholic doctrine, and the lowness of Presbyterian opinions, especially concerning the holy Sacraments, and particularly the Eucharist. Whereupon, he took occasion to show 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 compare justly heretics, to the prodigal child, who left his Father's 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 Country, and divided his Father's goods into two halves; 
Greg▪ Nyss orat. in suam ordinat  whilst he threw down sublime doctrines, to base & Swinish opinions, and wasted his riches with whorish heresies. For heresy is a harlot, which with pleasures, as with deceits, draweth many unto her. So one, who leaves the Catholic Church, that rich house of his heavenly father, leaves also the heavenly bread of Christ's precious body, wherewith his children are nourished and feasted, and going astray unto calvin's Congregation, finds nothing but an empty dry Calvinistical supper, having nothing divine, no ivice in it, but bare signs & figures; which contain less than Manna, or the show bread of the ancient table. He leaves also the other sublime doctrines, concerning the Sacraments, as how they confer sanctifying, grace, purge the soul from sin etc. and is turned unto vain opinions, in which nothing is solid, nothing stable that can satisfy the mind. Therefore he striveth to satiat himself daily, with new opinions and idle inventions: but all in vain: for these are nothing but husks, which leave the belly empty. There is no remedy for him, but to return with the prodigal child unto his father's house, where he will be received with joy, and feasted with the bread of Angels.  
But, said the Catholic, to make a general reflection, upon all that hath passed under this Trial: Do you not now clearly see, how falsely these Reformers pretend always the Scriptures to be for them, when you have found the Scriptures so expressly 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 understood by the holy Fathers, in the pure and primitive times; as they are now understood by the Roman Catholics? Do y not now perceive, how Heresy, like a strumpet, fardeth herself with the colours of the divin Scriptures; by which feigned and false beauty, she allures and deceives many: but so soon as she is brought near the fire of Trial, how her farthings melt & fall away, and her own ugliness appears? Among heretics, saith S. Augustin, 
Aug. count. epist. fūd c. 1. joseph. lib. 5 de bello judaico c. 5.  there is nothing but the promise of truth, a mere show or pretext of it, no performance. Their doctrines are like the fruits of Sodom and Gomorrha, which, as josephus testifieth, have a specious show, and appear pleasant unto the eye; but so soon as they are touched, fall into ashes. So truly are all heretical opinions; they are given out for the fruits of pure Scriptures, they appear very specious and pleasant: but so soon as they are tried diligently according to the Scriptures, and are touched, as it were, by the fingers of the holy Fathers, they presently vanish; and nothing remains but the flammes of heretical dissensions, like the smoke of Sodom & Gomorrha, as a testimony of the divin judgement, upon them. Have you not now seen, that these two pretended Scottish Reformations, have between them completed 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 wit: the Lords prayer and the Apostles Creed: so the first hath taken away in effect the other two, to wit: the divin Commandments, and the holy Sacraments: and so the Presbyterians hay overturned what their Predecessors left untouched? In a word, they may be briefly described thus.  
They have a Creed from the Apostles, which they do not believe: they have a prayer from Christ, which they do not say: they have Commandments from God which they profess they will not keep: and the two Sacraments of the law of grace, which they had only left to themselves, they have made altogether graceless, & almost useless. And besides all this, they have rob the holy Trinity of Glory, and the Church of the Apostolic government, 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 wit: that the first pretended Reformation was no better grounded, than the last; and that the end of both hath been total desolation, and the destruction of the chief Pillars of the Christian religion: whereas, upon the contrary, you have seen the Catholic religion (which you had heard so often calumniated with strong and shameless cries) to be, in all these principal points: conform 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 confess to him my satisfaction: and withal, I promised, if I could find the like evidence for the Catholics, in all the other controversies, that I would, by God's grace, render myself a Roman Catholic. To which he answered, that the trial of all the particular doctrines in controversy, after the former manner, was a long, laborious, md needless way, and that God had appointed more easy and shorter means, to come unto the knowledge of the truth: or else, what would become of those, who are not capable to make such trials? Therefore, he would undertake to prove shortly, by a clear undeniable Principle, and granted by all Protestants, the Protestant Religion & their whole Church to be false: and by the same principle, to show clearly, the present Catholic Church in Communion with the sea of Rome, to be the ancient Catholic Church established by Christ & his Apostles; and to have continued still in their doctrine, without any variation. And so with some confidence, arising from my former experience, I prepared myself to receive this new instruction.   

CHAP. XXIII. That the true Church of Christ must be perpetual, and must endure without interruption, unto the end of the world.  
THE principle, said my Catholic 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 expressly in Scriptures, so nothing is more freely granted by Luther & Calvin, & generally by all learned Protestants. And this principle is the perpetuity of Christ's Church, or that Christ must have a Church, which hath endured from his ascension, until this time: & shall endure from this, until the end of the world. Before I proceed further, I will first manifest unto 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 myself with some few, which may serve for your satisfaction. The first do concern the eternal kingdom of Christ, by which, all men understand his Church. Of this the prophet Daniel saith. In the days of these Kings, 
Daniel. 2.44.  the God of heaven shall set up a kingdom, which shall never be destroyed, etc. It shall break in pieces all these kingdoms, and it shall stand for ever. The Angel Gabriel, speaking of the same kingdom of Christ, to the blessed Virgin, said: And of his kingdom there shall be no end. 
Luke 1.33.  Calvin proveth by these places and others, which speak of the kingdom of Christ, the perpetuity of of his Church against Servetus. So doth also Beza and the Confession of Holland. If then the kingdom of Christ be perpetual, there must always be some to acknowledge him to be their King. The second passages of Scripture contain Christ's promises to his Church, 
Math. 16.18.  and the Governors of it. Upon this rock, saith he, will I build my Church, and the gates of hell shall not prevail against it. By this place S. Augustin proveth, both the perpetuity, 
Auge lib. 1. de Symb. ad Catech. c. 8  and invincibility of the Church. The Catholic Church, saith he, fight against all heresies may be opposed, but cannot be overcome: all heresies have gone out of her, as unprofitable twigs cut off from the vine, but she remains in her root, in her vine, in her charity, the gates of hell cannot pervaile against her. Christ promised also his perpetu l assistance unto the Pastors of his Church, 
Math. 28. ver. vlt.  Behold, said he, I am with you always, even unto 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. Show unto me the fewness of my days, 
ug. conc. 2. in psal. 101.  how long shall I be in this world. Show this unto me, for those who say, she was, but now is not: the Church hath made Apostasy and perished from all nations. And he declared unto me. Behold I am with you always even unto consummation of the world. S. Hierome saith, that Christ, 
Hier. in cap. vlt. Matth.  by these words, shows there should be always some faithful people in this world, & that he should never separate himself from them. I pass by many more places of Scripture, which is so evident for the perpetuity of Christ's Church, that S. Augustin said against the Donatists, who denied it, 
Aug. 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 known by their Confessions of faith, which ought to be of more authority amongst them, than the testimonies of their private writers. 
Conf. Augu. c. 7. Saxoni ca c. 12. Helvetic. c. 17  The confessions of Ausburg, of Saxony, & of the Suizers do not only affirm, that the Church must still continue unto the end of the world: but they prove it, by the express Scriptures above cited. The Authors of our first Scottish Confession profess, that they believe as firmly the perpetuity of the Church, as they believe the mystery of the Trinity: 
1. Scottish. Conf. article. 16. Confess. West. ch. 25. n. 5.  for thus they speak. As we believe in God the Father, Son and holy Ghost; so we do most earnestly believe 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 contrary doctrine, to wit, that the Church of Christ did perish, or can perish, is censured, both by Catholics & Protestants as a most damnable error, injurious to God, & against the clear Scriptures. S. Aug. testimony 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 subjoineth 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 & falsehood, which is sustained with no truth, enlightened with no wisdom, seasoned with no salt, vain, rash, heady, pernicious. the holy Ghost foresaw. By the great severity of this censure, may be known the abominable falsehood of that opinion. Neither is the judgement of Caluin against that error, less 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 refutatione errorum Serveti p. 762.  which he feigneth; wherein he plainly accuseth God of a lie. And afterward he maketh this profession. But we indeed confess that the Church was put in glorious places: otherwise God would have lied, who promised that he should always have some people, so long as the Sun and Moon shall shine in the firmament. We know what the prophets do every where teftifie of the eternal kingdom 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 perpetuity of the Church of Christ. If then, notwithstanding these clear promises, the Church might perish; then all the other mysteries revealed in Scripture might be denied; then it would follow, that God were a liar, as Calvin reasoneth against Servetus. 2. If the Church could perish, than that article of the Apostles Creed, I believe the holy Catholic Church, would be false, and therefore none could believe truly 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 ordinary possibility of Salvation; as our new Confession of faith acknowledgeth. Now what could be more against the goodness & mercy of God? what more injurious to the merits of Christ's 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 Christ's Church is not only clearly contained in the Scriptures, & holy Fathers; but also, that it's granted by Protestants & proved by their reasons: and that the contrary opinion, to wit, that the Church can perish, is censured both by Catholics & Protestants, as a most pernicious & damnable Error. Thus spoke the Catholic.  
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 denied, but Protestants were convinced, not only by a clear truth, but also by their own principles.  
But, to perform this the better, the same Catholic show me, that it was necessary to lay down an other principle, to wit, 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 doctrine, which is the essence of a Church; so that, the definition which will serve them this year, 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 always agree to them, as to paint Proteus, or make a fit coat for the Moon; yet, notwithstanding these difficulties; a general notion may be had of them, and the best appears 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, believing the whole articles of the Scottish Confession. And other Protestant Churches, as of England, France, etc. 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 esteemed a Protestant of their respective Churches, then to subscrive and swear their Confessions. But it is to be observed, that these Confessions must be believed wholly and entirely, and not only a part of them: otherwise all heretics might be esteemed Protestants. For Arius, Sabellius and the rest believed some of these articles; and yet were not Protestants. These two grounds being settled, 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 unto 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 mayor 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 believing 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 believed 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 Mayor is evident by the second principle. The Minor, to wit, that there was no Church before Luther, which believed any Protestant Confession, is proved thus. If th●re had been any Church before Luther, believing any Protestant Confession, it was either visible or invisible: there is no medium. But there was no Church either visible or invisible, which believed any Protestant Confession. Therefore there was no Church at all believing 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 shown If you say there was a Church, believing 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 doctrine & 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 show, 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 pressed by this argument: and therefore they must be both diligently watched. For there is a custom, as S. Augustin observes, common to foxes & heretics. 
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 heretics, 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 & presed by the other. This custom many Protestants observe well in this same matter. For, when they are presed to show 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 show it was visible; and when all these fail, they run back again unto their hole of invisibility, and so think to escape that way. Thus he.  
But I esteeming visibility a more honourable & natural property of the Church of Christ, than invisibility, since Christ, saith Tell the Church, which were impossible to be done, if the Church were not visible; & knowing that divers famous Protestants do affirm, that their Church was visible before Luther: I willed him, if he would gain his point, to show me first that the Protestant Church was not visible before Luther. Whereupon he toul dme that he would prove that very particularly: but first, he would show me in general, that even these Protestants, who pretend their Church to have been visible, cannot endure to be asked that fatal question; where was your Church before Luther? For, knowing the hardness of this question, and the insufficiency of their answers, they endeavour to shift it, calling it an unjust, impertinent demand, an old, but unnecessary question, a question of history, which would require twenty year's study. But, said he, if this demand be unjust, 
Tertul. de prescrip. c. 31. Optat. l. 1. ad Parmen p. 48. Aug. in collat. 3. diei cap. 6. Theologi Heidel praef in protocol. Frankentalen. Beza ep, 16.  than the Fathers were unjust, who made the same demand to the heretics of their time, & required them to show the origine of their Churches, and to tell what they were, and whence they came. Yea, if this demand be unjust, some chief Protestants are unjust, who made the same to divers 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, etc. And the reason, which they subjoin, is very remarkable: for it is directly according to the second principle above settled. 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 unjust, who presseth the new Arians with the like question: If their doctrine, saith he, be true, we require them to show us at length, in what place their Church hath been. These testimonies, to pass by many others, do show, that this question is neither unjust, nor impertinent; and that these Protestants, who urge it so hardly against others, do know the great strength and evidence of it: which they cunningly dissemble, or maliciously deny, when it's urged against themselves.  
But, that this question is not unjust, may be showed also by reason. For, if the Protestant Church hath been visible, it must have been in some place visible. Since than we cannot see, nor hear of it, before Luther arose, although all histories have been searched, all records perused, which do inform us, of things less 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 besides, 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: seeing, 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 justly require them to help & tell us, where their Church was, in what kingdom, province, or city; and, if they cannot do this, we may justly conclude, that their allegation is a groundless imagination, invented to deceive men, against their sense & understanding, in a matter of greatest importance. But wc do not as yet make any such conclusion: we only require them to show, what we cannot see by our selves, to point unto us, where their Church was, that we may fix our eye's towards that place; and for satisfaction, we are answered, that the demand is unjust, and we impertinent, if we do not believe, upon 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 injustice & impertinency, both in them to require, and in us to believe, that their Church was visible, before it can be showed where it was; then in us to require where it was, before we believe, that it was. Who giveth credit quickly 
Ecclesi. 19.4.  saith the wise man. is light of heart. Any heretics, albeit never so gross, may pretend the same, upon as good ground: and yet no reasonable man can think it unreasonable, to demand where their Church was, before we believe them.  
Moreover this is not only a just and pertinent, but also a most necessary 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: than 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 always both perpetual & visibie. For this cause, the holy Fathers did urge this question so hardly, by which they confounded all heretical & new upstart Churches.  
And, whereas some Protestants do allege, 
du Mou lin in his Noweauté cont. Card. Peron. c. 12.  that this question is a curiosity of history, an old question, which would require tventie years study: it is such a curiosiry of history, 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 answer, as shall appear, by the insufficiency of all the old answers. And if it require twenty year's study, they cannot complain, who have got now a hundred years to find out an answer to it.  
But, to speak no more of these shifts, I shall show how divers Protestants being urged by that fata question, make many essays 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 journey 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 pass to Boheme, to find it among the Hussists. 4. From Boheme they travail to Greece, and from that, to Aethiopia & Armenia, pretending that th●se Nations were Protestants. 5. Having thus wearied themselves 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 coined distinction of fundamental points, involves them in great labyrinths, and that the Papists will not acknowledge them, for their Associates: they pass from the later, unto the purer times before S. Gregory, alleging that the primitive Church & holy Fathers were Protestants. 7. After they have made this monstruous leap of 900. years, and there find both Pastors & people, at the sacrifice of the Mass, which the Protestants abhor, as Idolatry; they run to their last shift, which is to get out of the sight of the world, and hid themselves in the hole of invisibiliy. These many different answers show, that the Protestant Church hath no great certainty of its pedigree, I shall briefly show 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 stopped, or laid, 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 undeniable principle of the perpetuity of the Church. 2. That the Waldenses were entirely of that faith, which the Protestants do now, or did profess; that is believed 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 settled. Now it is impossible for them, to show 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 merchant of Lions; about the year 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; seeing their Author, who was before a Catholic, & a Laique, lived near 12. hundred years after the Apostles; supposeing then, that Waldo became a Protestant, after he had been before a Catholic; the question remains, where was the Protestant Church before Waldo? The true Church must be perpetual.  
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 wit, in justification by faith only, if we believe Luther's testimony. And if we will trust Calvin, they held also the real 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 Catholics in divers other points, as about the number & nature of the Sacraments, the vow of chastity, the necessity of children's baptism. They began a kind of religious order, for which they were called, the poor men of Lions, and sought confirmation of it from Pope Innocent the third, but could not obtain it.  
Lastly they maintained divers gross errors, which are condemned, both by Catholics & Protestants. 
Ibidem subdivis. 4.  As 1. that Churchmen, by mortal sin, lost all spiritual authority. 2. That the Civil Magistrates, by mortal sin, fell also from their dignity. 3. That Churchmen should possess nothing in property. 4. That it was lawful to dissemble in religion; and their practice was conform to their doctrine: for they went to Mass, confessed and communicated. For which dissimulation, the Protestants, at the beginnining, would not acknowledge them for their brethren. These, and other gross errors they maintained, as may be seen in the Protestants Apology, where the Authors are at large cited.  
But, as these differences do show 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. o- 2●. & 32. 3. error. 38. ibid.  1. They admitted no other form of prayer, except our Lord's prayer: the Presbyterians admit many others, but not that. 2. They allowed only three orders in the Church, to wit of Deacons, Priests, & Bishops. The Presbyterians have abjured Episcopacy, & the whole hierarchy of the Church 3. The Waldenses affirmed that all oaths were unlawful. The Presbyterians have taken n, and enforced others to take many unlawful oaths in the Covenant. 4. The Waldenses maintained, 
4. error 40. ibi.  that it was not lawful to put any man to death, high the sentence of a judge: and therefore they abolished all judicatories, in the cause of blood. The Covenanters have shed much blood, under pretence of justice, spareing none of their opposers, who came in their reverence. 
5. error 31. ibid.  5. They consecrated ordinarily their Sacrament, upon that day only, whereon our Saviour was betrayed, and they kept it thus consecrated, all the year long, to be given to the sick. The Presbyterians do not profess 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 less Presbyterians, and so are deficient in both the principles. 
Fox Acts. pag. 41. Illyric. in Catalogue. test. p. 730.  Therefore, M Fox, Illyricus, and other Protestants have their recourse, very groundlessly, to the Waldenses, to prove the continual visibility of their Church, by them. And for this cause we must leave them, & pass to the Albigenses.  

ALBIGENSES.  
These men had their name from the town 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 confess. Their late rising showeth, 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 showed continually visible in them. They are also deficient in the second principle, because they did not believe any Protestant Confession. For they held the same doctrine with the Waldenses, 
Baron. anno. 1176. 1. Prateol. Saunder. ap. Gualther. error. 2. 2. error 28. ibid. 3. error 10. apud Gualt.  except some few things, which they added of their own. As 1. they maintained with the Manichees, that there were two beginnings, to wit, God and the Devil. 2. With the Saducees, they denied the resurrection of the body. 3. With the Manichees, Seleucians', and other ancient heretics, they rejected baptism. And maintained many other errors, which are condemned both by Catholics & Protestants; and they committed some abominable and profane 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 reject them. jewel saith plainly, 
jewel. in defenfione Apol. p. 48.  non sunt nostri: they are not ours. And Osiander rejects them more clearly. Their doctrine, saith he, was absurd, impious, heretical: they remained obstinately in their errors, and impiety: whence men think that they have been possessed with Anabaptistical fury. And yet, notwithstanding these gross errors, which they maintained, 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 joan. de Albins. pag. 58. Fulk. p. 332. ut supra.  as M. Spark & Fulk, do very gtoundlesly pretend, to show the visibility of their Church by them. But, seeing the Protestant Church cannot be continued, neither in the Waldenses nor Albigenses in France, we must pass next to the Wiclefists in England.   

WICLEFISTS.  

Fox Acts & Monum p. 85.  john Wicleff, an English man, was a Roman Priest, and a Curate in England. He lived in the year 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 darkness, when Wicleff, like the morning flarre, did shine out in the midst of a cloud. 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 believe any Protestant Confession of faith, yea, they did not believe the principal point of the Protestant faith, to wit, justification by faith only. For Melanchton saith of Wiclef; 
Melanc. epist. ad Miconium.  Truly he neither understood nor held the justice of faith. 3. He agreed with the Catholics in many other points against Protestants, as in the intercession of Saints, Veneration of Images, the rites & ceremonies of Mass, Extreme Unction, & all the 7. Sacraments: 
Protest. Apol. Tract. 2. c. sect. 4. Concil. Consta. cap. 8.  as Breirly showeth, out of his own works. Lastly, he maintained divers gross errors, condemned both by Catholics & Protestants, as that all things fall out by an absolute and fatal necessity; that God ought to obey the Devil, as the Council of Constance doth testify. Upon 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 baptise nor confer orders. That Princes & Magistrates fell from their dignity & power, by mortal sin. That Churchmen ought not to enjoy any temporal things, but should beg, & many other seditious errors he taught. All which show, 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 Associates, for the short time they endured, were Protestants. Therefore, 
Fox ut sup. Huniph. in vita juelli p. 263.  the Protestant Church cannot be continued visible in them: albeit M. Fox, D. Humphrey, and others falsely so pretend.   

HUSSITS.  
From England we must follow some Protestants to Bohemia, where they undertake to prove their Church visible, in the Hussits. These men had their origine from I. Husse, who lived in the year 1405. That is some few years after Wiclef. He was first a Catholic, & a Priest, before he became Author of his sect. Therefore the Protestants cannot, by this new-upstart, and his Congregation (although they were granted to be Protestants) continue the visibility of their Church unto the Apostles. 2. Husse held not the Protestant Confession of faith, For M. Fox giveth this testimony of him What did the Popish faith define of Transubstantiation, 
Fox in Apocal. cap. 11.  which he did not confirm? Who said Mass more religiously, than he; who kept more chastely the vows of Priestly single life? Yea he affirms also, that Husse maintained also, free will, justification by works, merits, veneration of images, and other points of the Roman faith, which show, that hus was no good Protestant. 
Luth. in collo. cap de Anti Christo Fox Acts & Mon. p. 190. & p. 258.  Therefore Luther saith, that the Papists burned hus, when he did not go so much as a finger breadth from Popery. And last of all, he maintained almost all the same errors with Wiclef, which are condemned both by Protestants & Catholics. 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 always so: and therefore Protestants cannot continue the visibility of their Church by them. For they were at least seven or 8, hundred years, in the Communion of the Roman Church, as witness the first eight General Counsels, 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 united again divers times to the Church of Rome, and lastly in the Council of Florence. 
Concil. Florent sess. vlt.  This showeth, that the Grecians have not always remained in the same doctrine, and therefore, they are not the perpetual Church, which we are now seeking. 2. Since the tim, that they began their Schism, they were not Protestants, for they have rejected the Protestants Communion, and disproved their Co fession: 
Censura Orietal. Eccles. c. 7.10.12.13. etc.  as is well known by the Censure, which they have published against it, where they maintain Mass, Transubstantiation, 7. Sacraments, invocation of ●aints and divers other points of the Roman faith. Lastly, they hold an error condemned both by Catholics & Protestants, to wit, 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, Catholics, who never were, nor yet are Protestants, and are known to this day, for a great part, to be Roman Catholics.  
The like may be said of the Armenians. For first, supposing they were now Protestants, they were not always of that religion, for they remained Catholics, 
Baronnius 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 maintain the real presence, the unbloody sacrifice, prayer for the dead, invocation of Saints, 3. They were united to the Roman Church, with the Grecians, 
Concil. Flor. de instruct A menor.  in he Council of Florence. And lastly since their falling away, they hold errors which are condemned, both by Catholics & Protestants. For they deny the Procession of the holy Ghost from the Son: they confound the two natures in Christ, and reiterate baptism, All which do show that they neither were, nor are Protestants.  
From Greece and Armenia, we must now at length go to Aethiopia, where M. du Moulin affirms the Protestant Church was, 
Du Moulin Contr Card. Peron. e. 12.  before Luther. But, supposing they were now Protestants, they were not always so. For, near the space of 5. hundred years, they were Catholics, at which time, they began to be corrupted with the heresy of Eutiches. Therefore, the Protestant Church for 5. Hundred years, was not visible in them. 2. since their Schism, they never believed intirly any Protestant Confession, and never held justification by faith only. 
Godingus l 1. de reb Abyssi nor.  3. They agree with the Catholics against Protestants, in the 7. Sacraments, invocation of Saints, prayer for the dead, Mass, Transubstantiation etc. as D. Stratford showeth out of their own Authors. They call the Pope head of all Bishops, as is evident, by the letters of their Emperor 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 divers times obedience to the Pope. Lastly, they held divers 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 jews, they abstain 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 appear, that there was no visible Protestant Church, in any part of the world, for no age or time, before Luther: how much less, 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 believed the Protestant Confession (as it's evident, they believed 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 divers times, without any Society or lineal descent, hanging often asunder whole ages one from an other, and the first being long decayed before the others did appear. For this cause, some learned Protestants, seeing the impossibility of continuing the visibility of their Church, by such broken and vanishing troops, and being ashamed to claim, as members of their Church, such erroneous persons, or notorious heretics, have undertaken, by two other ways, to show 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 allege, that the ancient Fathers were of their religion, and that their Church was conform to the primitive Church. In which matter M. jewels appeal to the Fathers of the first 6. hundred years, 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 inquire what became of the Protestant Church after the Fathers, to the time of Luther? Did it perish, or not? If it perished: than it is not the true Church, which must be perpetual, according to the first undeniable principle above settled. If the Protestant Church did not perish, but remained visible for 900. years, between the Fathers & Luther: then the question remains, where was it, in what kingdom, Province, or City? which-can never be showed. 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, received 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 upward, 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 believe justification 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 settled, they were not Protestants. 3. Not to descend to particular doctrines, this same truth may be showed, 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 intemperately 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 chrysostom I make do account: Basil is of no worth, he is wholly a Monk: I weigh him not a hair: Cyprian is a weak Divine etc. 
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 Protestant's, Luther had not so underva ved them, nor disclaimed their authority. Calvin also ingenuously confesseth, that the Fathers are against him, in many points. 
Call 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 confess, were carried away into error, He granteth also, that the Fathers taught satisfaction, free will, merit, fasting in Lent, etc. All which Whitaker confirms. 
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 err in many things, as touching limb, free will, merit of works, etc. And again, he saith: The Popish religion is patched up of the Father's errors. Peter Martyr accords to him. So long, saith he, as we stand to the Counsels and Fathers we shall remain always 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 Scholars, showeth evidently, that the holy Fathers were not Protestants. And therefore the Presbyterians, who disclaim the holy Fathers & yield them to the Papists, are much more sincere & ingenuous in this matter, than the late English Protestants: who laid claim to the Fathers, & deceitfully made the people believe, that they were Protestants; which they were enforced to deny, when they were dealing with Scholars, as may appear by the former testimonies. By all which, it is more than evident; that the holy Fathers and primitive Church were not Protestants; and therefore, the Protestant Church cannot be showed to be visible in them: much less can the visibility of it be continued after them. Wherefore we must go and seek out this visible Protestant Church else 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 vain, 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 unto the Popish Church, as unto a City of refuge, in this great strait. They taught two things. 1. That the Roman & Protestant Churches are all one Church, as agreeing in all fundamental points of faith, although they disagree in not fundamentals; and by this distinction, they think to answer easily that hard question, where was your Church before Luther? To wit: 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 showed, 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 crept in, upon 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 rendered 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 sickness is not substantially different, but remains still the same man. The Protestants, who followed this course, were famous in their own generations, and much cried up for learning & prudence, as Hooker, the Bishop of Spalleto, Feild, Bunny, Potter, Chilingworth and divers others, as may be seen, in the B. of Calcedons treatise of fundamental points, and in the Protestants Apology. I shall content myself 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 us. There was therefore no separation made from the Church; neither did any of us go out from them. The only question may be, which of us are to be esteemed the more wholesome members of the Church, we, or they? Neither is there any other question approved by us. Yea, he acknowledgeth, that, unless this answer be made; the Papists have great advantage, in their old question; seeing the Protestants cannot show 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 Idolatry, superstition, and divers gross 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 Satan & Antichrist. 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 doctrine, 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 contrary is most clear and certain.  
Secondly, Divers other famous Protestants condemn this new opinion, as in 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 condemn 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 not separation from her. Hence it came to pass, that M. Hooker was sharply reproved, for this device, by the Puritans, in their Christian letters.  
Thirdly, besides all these confusions & contradictions among themselves, the answer in itself is false & insufficient. For, when we are seeking a Protestant visible Church before Luther, these men show us the Popish Church: and albeit all the world knows, 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 show one thing very different for another; and then to affirm, that they are both one. But I conceive, it can hardly enter into a man's imagination, unless 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, justifying 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 up the Christian sacrifice, as the most excellent of all sacrifices and adores it as God. The other hath no sacrifice at all, but condemns that, as great abomination & gross Idolatry, which the first makes the greatest object and exercise of its piety. This difference alone, albeit we speak of no more, is so great; that M. Dally, a renowned Min stir in France doth affirm, in his Apology which he wrote lately for the reformed Churches, and is approved by his Colleagues the Ministers of Charenton, that it was sufficient to justify the Protestants separation from the Roman Church, and to hinder their union 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 wit, that there are no fundamental differences, between the Catholic & Protestant Church, is false; both in it felt, & in the judgement of the first Reformers, & of many other famous Protestants.  
But, whither there be fundamental differences, or not; the answer is not sufficient: For the question still remains, 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 settled, such a Church is a society, believing all the articles of their Confession. Therefore, they must show us such a Confession, or else they do not show us 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 confess (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 & fail in that, which they undertaken to show. So that, albeit this distinction of fundamentals, etc. were admitted, as good & true, whereas indeed, in their sense, it's false and deceitful, 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 than sufficient, to show, that this new answer is false and insufficient and is nothing but a mere shift, devised to elude the question: And that it cannot be satisfactory to any man, who is searching for the truth; which is condemned by famous Protestants as f●lse and impious, and which is contrary to the doctrine & practice of the first Reformers. This showeth clearly the great strait & necessity: whereunto such learned and prudent men were reduced, in answering this hard question, which required an account of the Protestant Church before Luther. For they could not say, the Church had perished, which had been a blasphemous falsehood against the most clear Scriptures: they saw also, that all the other pretences to the Waldenses, and the rest, were false and frivolous, seeing none of these agreed entirely with Protestants, neither had any of them perpetual continuance: and being ashamed of the Puritans invisible Church, which we shall see to be a mere Chimaera, they had no other refuge, but to fly unto the Roman Church, which they were therefore enforced to acknowledge, to be the true Church, which had always remained, albeit their first Reformers had abandonned it, as a false Church, accusing it of superstition & Idolatry, as the most part of all visible Protestants yet continue to do. But this refuge hath been showed to serve them to no purpose. These men do in a part resemble the prodigal child, who never thought of returning to his Father's house, till he had spent all h●s means, and till great misery & necessity compelled him: so these learned Protestants, after they had far travailed, wearied themselves much, and spent all their brains, in seeking out their Church, before Luther, and not finding it any where; at length, by mere necessity, had their last refuge unto their Fathers, house, the Catholic 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, clothed and feasted whereas they returning, not with humility & repentance for their separation, but with idle excuses, and vain accusations, without any other intention, save only to get their nakedness covered, and their other urgent necessities supplied, 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 verified, 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 itself, and only visible, as it was in the beginning, and like to continue so, unto the end.  
By all which considerations, it is evident, that no visible Protestant Church can be found before Luther, and much less, a continual succession of it from the time of the Apostles. We have travailed almost all the world over, seeking this Church and we have followed divers Protestant Guides, who undertaken to show it unto us; but ever in the end, they fail of their promises. Therefore we must pass 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 divers Protestants, who promised to show us 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 undertake to find out their Church to us in the dark. For unto 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 retired 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 smoked out of it. But notwith ●anding these pretences, the same Catholic show me, that the Church of Christ ought to be alway's visible: & that the invisible Protestant Church is a mere Chimerical invention, against the Scriptures, Fathers, famous Protestants, against the ends, for which the Church was instituted, against Protestants own principles, and that many gross absurdities follow upon it, to the disparagement 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, affirms no less 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 unto it. Again, the same prophet, speaking of the Church, saith: Upon thy walls, 
Esay. 62.6.  o jerusalem, I have appointed watchmen, all the day and all the night, they shall not hold their peace for ever. Conform to this first prophecy, our Saviour compares his Church unto a City, seated on a hill, which he saith cannot be hid, 
Math. 5.14.  and unto a light shining in the world. Conform to the second prophecy. S. Paul showeth, 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 than a Mountain, a City built upon a hill? what more visible than 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. joan.  saith he, more manifest, than a Mountain; but yet there are some Mountains unknown, 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 elsewhere, bringing our Saviour's words, 
Idem de unit. Eccles. c. 14.  he saith, The Church is not hid, because it is not under a bushel, but upon a candlestick, that it may shine to all, who are in the house. A City seated on a hill cannot be hid, etc. But it is as it were hid unto the Donatists, because they hear such clear and manifest testimonies, which show her to be in the whole earth, and they choose rather with shut eye's to dash against that Mountain then to go up 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 itself, 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 less 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 unto humane sense, who imagines such things. We have seen, how this opinion is against the Scriptures & Fathers, and now, in S. Augustins' judgement, it's against sense: we shall see presently, how it is against reason, and famous Protestants.  
All men ordinarily agree in this general notion of the Church, that it is a society of people instructed in the faith of Christ, governed by lawful Pastors, and having Communion together in the Christian Sacraments. But, if the Church were invisible, there could be no instruction, no government, no administration of Sacraments. And hence will appear, that an invisible Church is against all the ends, for which God had established a Church upon earth. The first was to instruct and guide the members of the Church, unto the port of Salvation. And for this end are necessary, instruction in the faith & administration of Sacraments, which require visibility, both in the Pastor's, 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 jesuit. part. 2 rat. 3.  others learn, they administrate the Sacraments these receive them etc. who seethe not these things, is more blind than 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, unto the port of Salvation. This showeth, that the Church must be visible, at least to the members of it. The second ●nd, for which the Church was ordained, was to receive the Gentiles, 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 Gentiles may be brought unto thee. But, if the Church had been invisible, her gates had been worse than shut: for they could never have been found, to be knocked at, and so the Gentiles & heretics, albeit never so desirous, could never have entered: which is against the Scriptures and goodness of God. This reason proveth, that the Church must be visible even to strangers. The third end was to compose differences, 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 judges 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 circumvention of error. But, had the Church been invisible, she could not have opposed heresies, they had prevailed without control. It there had been no Church to oppose heresies, before the Protestants peeped up, what had become of the Christian religion? Surely it had been a puddle of errors, or a Mass of Confusion. So that this invisible Church is against all the chief ends, for which God established a Church upon 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 confess the Church to be visible. Whereunto tendeth this monstruous speech, which denyeth the visible Church? It abolisheth all testimonies of Antiquity, it causeth an endless confusion and induceth a Commonwealth of unruly 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 destroys itself. For they ordinarily assign two necessary marks of the Church, to wit: the right preaching of the word, & administration of the Sacraments. To which the Presbyterians add their discipline, 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: than it could not be invisible: for invisible people can neither be instructed, nor baptised. If it had no preaching, nor Sacraments; than 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 baptising a child, on a cold winter day, to say against the Anabaptists: It is cold dipping to day: I love not Summer Sacraments: May not any one say more justly, against the Presbyterians? In many days an invisible Church cannot be found out. I love not a Church, wherein, for a thousand years & above, there were neither summer 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 government was Presbyterian discipline, that Church had not been only visible, to these, who obeyed 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, than 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 destroys itself. For no Church, albeit never so invisible, can be imagined without internal faith at least. Now faith comes by, hearing, 
Rom. 10.17.  according to S. Paul, and how shall they hear, 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 jews, so much is recorded in the Scriptures) not equal in glory; but more inglorious, than the jewish Synagogue hath been, even since the coming of Christ. For, ever since that time, the jews have professed their religion, and had visible Synagogues, in divers 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 profess the true religion. Now, what can be more against the Sriptures, and the honour of Christ, than 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 than of the former. But, if the Christian Church had been so many ages invisible, it had been more inglorious than the Synagogue of the jews. which was all that time visible. Christ is called, by S Paul, 
Heb. 8.6.  the Mediator of a better Covenant, which was established upon 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. count. Lucifer. cap. 6.  Nimium prophani sunt etc. They are too profane, who affirm the jews had more Synagogues, than the Christians had Churches Therefore they may be called most profane, who affirm the jews 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 jews and infidels, against the Christian religion. For they may justly pretend, that the Christian Church, if it was so many ages invisible, could not be the true Church & kingdom of the Messiah, which the Prophets foretold clearly should be eternal, conspicuous and glorious: and that Christ could not be the true Messiah, 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 unto Edward the 6. King of England. 
Sebast. Cast in praef. Biblior. lat.  Truly, saith he, We must confess, 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 piety which was promised to be eternal, and more abundant, than the waters of the sea, was not altogether perf ct, 
Osiand in epitome. cont. 16. part 2. p. 647.  and could so soon decay? By which words he shows what stuck in his stomach. David George, a Protestant of Holland, proceeded further, &, upon this ground of the visible decay of the Church, blasphemed against Christ, saying: If the doctrine of Christ & his Apostles had been true, the Church, which they planted, had endured. 
Idem p. 818.  And here upon he became an impure Apostate, 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 wit: that the Church cannot be hid. Therefore, as S. Augustin did conclude against the Donatists, 
Aug. li. 2. cont. patil. 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 unknown 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 unknown to all Nations: as the Presbyterians do confess; Therefore the Protestant Church cannot be she.   

CHAP. XXIX. That albeit the true Church might be invisible, yet the Protestants had not 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 remains to be showed the second thing which was undertaken above, to wit; 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 showed thus. An invisible Protestant Church, is a Church, which believed the Protestant faith in their heart, albeit they made no external profession of it. But de facto there was no Church before Luther, which believed the Protestant confession of faith. Therefore there was no visible Protestant Church, before Luth r. The Mayor 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 believed inwardly the Protestant faith. The Minor is proved of the time immediately preceding Luther's preaching. For either Luther himself, before he began to oppose the Pope, was a member of this lurking Protestan Church, believing the Protestant Confession, or these, who adhered to him, were members of it, or some others, who did nor join with him; and besides 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 Catholic, a Priest, a friar of S. Augustins' order, and, as himself acknowledgeth, said Mass devoutly, and honoured the Pope in his heart. Therefore Luther, before he opposed the Pope, did not believe inwardly the Protestant faith, and was not a member of the Protestant's 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 Luther's new doctrine, were before that time, not lurking Protestants; but professed Papists. Neither were there any other members of that supposed lurking Protestant Church, who did not join 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 Princes. For then there was no more fear of persecution, which was the only reason, why these men did not profess their religion. And therefore, that being taken away, if there had been any such invisible Protestants, they would have shown themselves visible, acknowledged their brethren, run and joined hands with them, and said: Behold this is the faith, which we always believed, although we did not, or durst not profess it. But no such persons did appear when they might safely, and aught 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 wit of Popery. The second is a company of people, believing also internally the same faith, but making no profession of a contrary religion. And between these two extremes 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 faithful Christians, but rather was a miserable crew of dissembled Sycophants; for so they behoved to be, who believed one thing, & professed the contrary, which they thought gross superstition & Idolatry] Not the first, I say. For such a dissembled Church behoved to believe the Protestants faith in their heart, and profess the contrary, against their consciences. But there were none before Luther, who believed the Protestant faith in their hearts, etc. because Luther himself believed the Roman Catholic faith in his heart, and of this, there can be no greater evidence, than 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 show 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 attain unto the true doctrine, or that he received it from others, and not others from him. That all the world was overwhelmed, with more than Cimmerian darkness; that Luther was sent to dispel it, and to restore the light of true doctrine. Besides, that chief article of justification by faith only, was altogether unknown before Luther, 
Fox Acts. p. 402.  so that M. Fox affirmeth, that, Luther, by opening that vein, which lay a long time hid, overturned the foundation of Popery. M. Wotton avers, that Luther may truly glory, that he was the first, who taught Christ especially concerning that principal Euangel●cal doctrine of justification by faith alone. 
Wotson in Exam. tit. Rom.  Therefore saith he, It was a great honour to Luther, to have been a Son, without 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 judicious Protestant plead much for such a Church, which although it had been, could not be the Church of Christ, but rather the Synaguogue of Satan, 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 believed the Protestant faith in their hearts, and made no profession of the contrary. For first, Luther & his followers did not believe it, till he opposed the Pope as hath been presently proved. Secondly, they professed themselves, both by words & actions, to be Roman Catholics, 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 judge of it, by the persons, who m●de it visible. Neither were there any other lurking Protestant's: for they would have shown themselves, 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 unto the day of judgement. For there is no more reason, that they shall appear at any time hereafter, then now, or in the time of Luther. Therefore this invisible Protestant Church is a mere Chime●a & fiction, without all ground, and against sense & experience. The Independents, who arose within these twelve years, or thereabout, and who before had been, for the most part, violent Presbyterians, may pretend upon the same groundless fancy, that their Church had always endured, invisibly. The same might also pretend the Quakers, who are more lately sprung up. But if any of these Congregations were so unreasonable, as to make that pretext, which they may as lawfully do, as any other Protestant's: who would be so unreasonable as to believe them, or who could be so simple, as to be decived by them, the beginning and progress of those Congregations being so well known, & so late and fresh in all men's memories? In the Presbyterian sense, any person, although never so great a liar, might take upon him to be a Prophet. For, albeit he foretold things never so false, which never came to pass, yea that fell out quite contrary, he might say with the Presbyterians, they were all fulfilled, but invisibly. Now what is more foolish than this device? What would be more ridiculous in the judgement of jews and Pagans, and more injurious to the truth of the Christian religion? For, if they would demand how are the prophecies, concerning the perpetuity of Christ's Church, fulfilled? How are his clear promises to his Church kept? And if it were an sweared, as the Presbyterians do, that they were all fulfilled and kept, but invisibly. What could more confirm these men in their infidelity, than this answer? What could make the Christian religion appear to them, to be more false and ridiculous? S. Augustin did far otherwise understand the prophecies of the Scripture, concerning the Church. For, writing against the Donatists, on this same subject of the Church, he saith. Let us hear some few things out of the Psalms, so long ago sung and foretold, and let us now with joy see them fulfilled. Again: 
Aug Vnit Eccl.  Hear this out of the Divine book, how it was foretold, and see now in the world how it is at complished. Therefore, as there is no other way to make a prophecy 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 Antidote. Schism. p. 17.  in these words. Our unskilful Reformers say, that the Church was invisible in the time of Elias, but the holy Spirit testifieth, that he spoke this of Israel, and not of juda: for he knew that good josaphat was reigning in juda, and that the Church was not only visible there, but also flourishing in great piety. Wherefore it is an evil parity, to say: the jewish 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 thousand 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 belonged to the invisible Church of God. But all the supposed invisible. Protestants, as Luther and his followers, bowed their knees to the Mass, (which they esteem Idolatry) as hath been showed. Therefore they could not be the invisible Church of God. 3. Although these good israelites 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 jewish Synagogue had been invisible, which is most false; yet it follows not, the whole Christian Church may be, or was so too: For this, as S. Paul testifieth: is founded upon better promises. 5. 
Heb. 8.6.  Salvation was not altogether tied, before Christ, to the jewish Synagogue, for there were some faithful Gentiles, as Melchisedeck, job, etc. 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 faithful, both jews and Gentiles, had been invisible, in the time of Elias; yet this would make nothing for Protestants: unless 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 not 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 reveal them. And, which is most strange, when this invisible Church became visible, not so much as one person did appear, who had been a lurking member of it. Such groundless conceits require strong imaginations to fancy them, but much more credulous hearts to believe 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 Christ's Church is a Congregation of all true believers; as well reprobate, as predestinate; 
Math. ch. 3. & ch. 13.  There is in his floor both wheat and chaff: and in his field both corn & tares. 2. The Predestinate are as visible, as the reprobate; S. Peter was as visible, as judas. 3. Although it were granted, there had been some invisible Predestinate, before Luther; yet none of them could be Protestant's, 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, than they were not invisible. 
Rom. 10.10.  If they professed it not, than they were not predestinate. For with our heart, saith S. Paul, we believe unto justice, 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 confess it; or else they cannot be predestinate. But all the supposed invisible Protestants, before Luther, denied their faith, by professing Popery, as hath been showed. 
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 than the predestinate? Who are made more manifest before men, than they, especially when heresy & persecution do arise? For then, by their close adhering to the true faith, and their profession of it [whereas others, either through error or fear fall from it) they are rendered more conspicuous, as the Scripture shows; and therefore they are not made hid & invisible, as the Puritans do allege. Hence it is, that the Church is so far from being invisible in the predestinate, more than in others; that, upon the contrary, when that might happen in others, either by error, infirmity, or fear of persecution, than 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 steadfast members. Predestination indeed is invisible, and so is reprobation: but the predestinate are as visible, as the reprobate; yea, 
Mel. in locis come. cap. de Eccles.  they are the most eminent members of the visible Church, out of which they cannot be found, as Melanchton confesseth. Let us not dream, saith he, that the elect can be found any where, but in the visible Society of the Church. But the Protestants had not visible Church before Luther: therefore they had no predestinate; and so many ways 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 & universal, than any, that has happened since. They had not Gyges' ring, to make themselves invisible; not the black art of dissembling in religion, as the invisible Protestants (if there were any) behoved to have: which are qualities very unbeseeming the predestinate.  
By all which, it remains 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 than the Mayor. 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 less 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 fear of persecution was taken away. But no such invisible Church did then appear. And moreover, it hath been showed, that, although the Protestants had had an invisible Church before Luther; yet it could not be the true Church, which ought to be always visible; and that an invisible Church is against Scriptures, Fathers, reason, Protestants own principles, disparageth the Christian religion; gives great advantage to jews 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 laid, or stopped. The divers essays, which many Protestants make to find their Church, show 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 vain, 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 unitate 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 spoke the Catholic; who, upon 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 Catholic friend to me) your Church not to be the true Church, and that, by the undeniable principle of the perpetuity of the Church; I will now endeavour, with the assistance of God's grace, to prove no less 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 Mayor is clear. For to have a continued succession, & to be perpetual, 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 less 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. count. 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 unto 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. Martion. 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 carry the name of Christian, were, or could be raised by heretics. Because truth is always before falsehood, the body is before the shadow, and the good seed is sown 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: than 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 God's special providence, can see so many days) 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 heretics, and therefore could not be so ancient as the true Church: and consequently had not perpetually endured. By all which, the Mayor of our argument is sufficiently cleared.  
The Minor, to wit, 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, public 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 jews & 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 Gentiles: and, in a word, which has made the world Christian. This is the Church, which alone in alleges has opposed all the heresies, which did arise in their divers ages, from the beginning of Christianity; and albeit they all have shut out their horns 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 Counsels; 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 public Professors in every age; if it were not too longsome: and besides it is so clear, that it is not here necessary, especially seeing the Lutheran Centurists, who have raked together all they can, both for themselves, and against the Roman Church, yet can show 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 carry 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 undeniably out of her, and therefore, they cannot be so ancient as she; and consequently they have not always 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 upon a contrary pretext: that the whole Church had fallen into desolation, gross 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 up 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 testified 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 wit, the Church in Communion with the sea of Rome; which he esteems so much to be the true Church, that he affirms those, who have no Communion with her, to belong not to Christ, but to Antichrist. For thus he writes to S. Damasus Bishop of Rome: With the successor of the Fisher, and with the disciple of the Cross I speak. I, 
Hior. epist. ad Damas'.  following none chief but Christ, hold the fellowship of Communion with thy Holiness, that is with Peter's chair. Upon that rock I know the Church to be built. Whosoever shall eat the lamb without that house, is a profane person etc. He that gathereth not with thee, scattereth: that is, saith he, who is not Christ's, is Anti-christs'. This old doctrine is far different from the Presbyterians new opinions. S. Cyprian saith.: 
Cyp. tract de simplicitate Pr●tator.  who leaves the Chair of Peter, upon whom the Church was built, does he think to be in the Church? But let us hear S. Augustin, the most glorious Doctor of the Church, showing this same truth. For, after he had spoken much of the sincere wisdom, great holiness and fruits of piety, of the Church, and of the great authority which God hath conferred on her: he subjoins these remarkable words to his friend Honoratus. 
Aug. de utilite crede c. 17.  Seeing therefore we see so great help and assistance from God, shall we make any doubt or question at all, of retiriing into the bosom of that Church, which, to the Confession of mankind, from the sea Apostolic by the succession of Bishops, hath obtained the Sovereignty, & principal authority, Heretics in vain barking round about it: being condemned partly by the gravity of Counsels, partly also by the Majesty & splendour of Miracles? unto which, not to grant the chief place, is either indeed an extreme 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 less evident to this day. In the Scriptures we read the prophecies and Christ's promises of his Church; and in this Church alone, we see no less clearly the performances. What the Scripture had foretold, 
Aug. de unitate Eccl. c. 8. & in ps. 149.  here with joy, 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 Mayor and the Minor of the argument proposed are sufficiently proved to be manifest truths, to wit: 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 follows 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 used 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 less, 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 esteemed so strong by the Fathers, to prove the true Church: how much more forcible is the succession of the Church, for above 1600. years, & above 2. hundred Bishops of the sea Apostolic, to prove the same truth? Nothing could be said by the Ancient Fathers, in confirmation of this truth, which may not as justly 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 justly pretended by her ancient enemies, the old heretics. 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 gross falsehood, 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 less 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 failed, 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 undeniably 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 not Christian can affirm. Moreover, as the true Church is clearly & easily known, by her continued succession; so all false Churches are evidently discovered, by their new rising. 
S. Irenaeus. li. 3. c. 3.  The most ancient Father, S. Irenaeus, having reckoned out the succession of the Roman Bishops, by which he shows the succession of the true Church, from the Apostles, saith: Haec est plenissima ostensio, etc. This is a most full demonstration, that the same lively faith, taugth by the Apostles, is still, even unto this day, conserved in the Church, and truly delivered. And by this, saith he, Confundimus omnes, etc. We confound all Novelists, who cannot show 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. count. Lucifer. ut sup. Tertull. de praescrip. c. 34. Idem li. advers. Hermonem c. 1.  but the Synagogue of Antichrist. For, by this same very thing, that they are afterwards established, they show themselves to be those, whom the Apostle foretold were to arise. Tertullian affirmeth, that Heretics are discovered by their age alone. Again: To cut short all disputes with Heretics, we use 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 shows, that it hath no later beginning than Christ, who founded it; and can end no sooner, than the consummation of the world. Both these truths are contained in that one sentence of Christ, to speak of no more. 
Math. 16.19.  Upon this rock will I build my Church, and the gates of hell shall not prevail against it. Of sects & heresies it shows just 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 etc. and of yourselves shall arise men, speaking perverse things. 
1. john. 2.19.  S. john saith: They went out from us. 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 verified clearly in the Catholic Church, which, being founded by Christ, hath continued to this day without interruption, and so shall continue unto 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 less verified of all false Churches. For they began of late in several ages, after the Apostles: and, albeit they seemed sometimes firmly established, yet, being the works & devices of men, they were ever at length dissolved. The first point, to wit late rising, is verifyd of the Protestant Churches, which were not known before Luther; & their dissensions, changes, divisions and subdivisions, which every day increase, and for which there is no remedy, show, 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 Heresiarches, are reckoned to have been before Luther & some of them upheld by great earthly power, & maintained by divers subtle and crafty wits, covered with the mask of truth, and promoved with furious zeal) yet never one of them hath endured? And upon the other part, the Catholic 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 unto this day? Is it not very considerable, that all heretics, having intended by slight and might the destruction of the Catholic 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 Catholic Church, being founded by Christ upon a rock, cannot be shaken. Whereas these new Churches, albeit sometimes they seem to be brought near unto some settling & 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 performance of all his promises unto her? And upon the other part, who may not see an evident curse fall upon all heresies, which like Babel's, can never be perfited, & being built upon the sand, cannot long stand, or being like adulterous plants, cannot take deep roots?  
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 you conceive in your mind these following representations, which are grounded in the Scriptures & holy Fathers. 1. Represent unto yourself 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 unto paradise. But heretical Churches are like little brooks, or rainfloods, not alway's running, but rising at several times, after storms & 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 up. S. Augustin makes this comparison, for on these words of the psalm. 
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 up, scarcely the memory of them is to be found etc. 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 up of terrestrial vapours, make a great blaze so long as their gross matter lasts; but so soon as that fails, they quickly vanish. So indeed are heresies made up for the most part of temporary interests, which make them, for a short time, give a great glister; but so soon as the gross matter of these interests fails, as it cannot laste long, than they begin to shine dimly: then they languish, & in end vanish. How great a light was the Covenant esteemed? 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 merely 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 Devil and wicked men have raised against her; yet she riding out them all, hath carried in her all these, who have been saved, unto the port of Salvation. She has been many ways 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 Cross, the Father sits pilot in the stern, and the holy Ghost preserves the forecastle. 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 souls to them. But within a short space, the storms arising, these new unskifull Pilots, being of contrary judgements, fall into horrible dissensions, and their passengers into bloody factions, to the destruction of one another. So that in end, these boats, which came but lately upon the sea of this world, which intended fond to sink the Church, are dazed against rocks & split in pieces: and all these miserable souls, which remained in them, are overwhelmed 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 unto a house built by himself, as by a wise Master-builder, upon ● rock, which must stand for ever. And such is the Church in Communion with the sea of Rome, which hath stood unto this day. But heresies are new houses, built, by foolish sects masters; not founded upon a rock, but upon the sand; which are soon shaken & overthrown.  
Wherefore to conclude, I hope now through God's goodness, that you, having seen such evidence for the truth of the Roman Catholic Church, will make yourself a domestic of this heavenly house, which can never be shaken: that you will enter into this ship, which can suffer no shipwreck: that you will walk in this light, that can never be eclipsed; and that you will run this channel, wherein all the Saints have pased unto paradise. To this purpose spoke the Catholic.  
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 used by the holy Fathers, as a most clear and convincing way to prove the true Church; I was much satisfied therewith. But yet I desired the Catholic, if he would fully satisfy me, to show, that the Roman Catholic Church had never changed her doctrine, 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 Apostolic doctrine, in many points, and to have brought in many corruptions. Whereunto 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 have still retained the same doctrine, which was taught by Christ and the Apostles: for change of doctrine changeth the Church, and so the doctrine being changed, the Church had not continued. But, said he, for your more full satisfaction, to take away all doubts, and to dispel 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 doctrine, 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 conveyed all her doctrine: and, for more clearness, I frame my reason thus.  
That Church, which in all ages believed nothing, as the doctrine of Christ & his Apostles, but what she received from her immediate Ancestors, as their doctrine; holds, and hath still held the true doctrine of Christ & his Apostles.  
But the Church in Communion with the sea of Rome, & she alone, hath in all ages received all her doctrine after that manner.  
Therefore she alone holds, and hath still held the true doctrine, which was first taught by Christ & his Apostles: and consequently she has never changed the doctrine, which she first received.  
The Mayor is proved after this manner. That Church, which in all ages believes the same doctrine, which Christ and his Apostles taught in the first age, hath ever held the true doctrine of Christ & his Apostles. But that Church which believes nothing, as Christ's doctrine, but what she received as such, from her immediate Ancestors, believes, in all ages, the same doctrine, which Christ & his Apostles taught in the first age. Therefore that Church, which receives so her doctrine, has ever held the same doctrine, which was taught at first by Christ & his Apostles. The reason of this uniformity of doctrine in all ages, is, because that principle of receiving no doctrine, as the doctrine of Christ & his Apostles, but what was delivered immediately by the Christians of the preceding age, makes the doctrine of every following age, the same, with the doctrine of the preceding age; and so makes the doctrine of all after ages, the same with the doctrine of the first age. For, suppose that the Church, now in this age relies upon that principle, to believe nothing as Christ's doctrine, but what her predecessors of the 15. age taught her, to be his doctrine: it is evident, that the doctrine of these two ages will be the same. And the Church of the 15. age, relying upon the same principle, must hold the same doctrine, which the Church of the 14. age held; and so upward, the doctrine of the third age will be the same, with that of the second, and the doctrine 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 doctrine of all ages will be the same, with the doctrine of the first age, which is the doctrine of Christ and of his Apostles. The Mayor than 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 doctrine of her immediate Ancestors, and presumes to add nothing as Christ's doctrine, unto the doctrine of her Ancestors. Therefore she professeth to believe nothing, as Christ's doctrine, but what she received as such, from her immediate 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 concur, to make so notorious & sensible a lie, as to say they profess nothing, but what was profesed and taught by their immediate 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 unto this age, unless the 14. age had done the same, and so you may ascend upward even unto the first age. Therefore the Church professing, to observe this principle, now in this age, hath profesed it always. If she has profesed it always, she has also observed it always, for the same reason: because so many Nations, as are in communion of the Roman Church, cannot make so notorious a lie, as to say they believe nothing, but what they received from their immediate Ancestors, if they believed any thing else, as Christ's doctrine, which they had not received. Therefore, seeing they affirm, in all ages, even unto the first, that they received all their doctrine, 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 immediate 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 profesed it always, and by proving, that she professed it always it is shown, she has observed it always: and this principle been always profesed and observed, it has been ever delivered, with the rest of the doctrine, as the main ground, whereon the Church hath relied; by which men may come unto the sure knowledge & possession of the true doctrine, which was taught by Christ & his Apostles. So that, if the whole Church hath not made a notorious, sensible lie, in one age, to damn themselves and their whole posterity, she hath ever received all her doctrine from her immediate Ancestors, and so it will be true, that the doctrine of all ages is the same with the doctrine of the first age, which is the true doctrine 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 kept the same doctrine, 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 immediate Ancestors; that, at their first rising, they accuse their Ancestors, and the Church, in their time, of Errors; whereof they profess themselves to be Reformers, and that not by doctrine, which they had received immediately from others; but what they had received, or picked out from the Scriptures, by their private collections; which has been the ordinary custom of all heretics. And this is evident in Protestants, who do acknowledge, that they have their doctrine, not by the testimony of the age immediately preceding 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 upon 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, unanimously concurring, is altogether infallible. And such is the test money of the whole Church in every age, for her doctrine: 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 testimony: since whole Nations cannot be deceived, in what is told them, not once, or twice, but what is daily beaten into their ears, what they are bred with, and what they see daily with their eyes, or else we may say the whole world errs, in judging white from black. Neither can all the Christians in the world, dispersed through so many Nations, maliciously 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, subject to sense, against their greatest interest, to wit the Salvation of themselves & of their posterity. If it be impossible that all the persons of a great City, 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 remains evident, that this continued testimony of so many Christian, in every generation, is a most sure & infallible way, to attain unto the certain knowledge of what doctrine Christ & his Apostles taught: and that the Catholic Church, by her constant treading this way, has still held the same true doctrine, which she first received, and consequently has never changed her doctrine nor brought in corruption, as the Ministers do caluminate. And therefore their pretended Reformation, having no other ground but this calumny, is a groundless imagination, and a destruction of Christ's true doctrine.  
But, that the truth of this whole matter may yet more fully appear, I will show you briefly, that this constant testimony is the only sure & infallible way, to attain unto the certain knowledge & possession of our Saviour's true doctrine: that it is also most easy & universal, 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 shown, that this testimony is a sure & infallible means: now, that it is only sure & infallible, 
Aug. count. ep. fond. c. 5.  is showed. For, if there were any other, it would be the Scripture, as Protestants pretend. But that cannot be. 1. Because we cannot believe 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 doctrine of Christ, especially since the Scripture itself saith: 
2. Thessal. 2.15.  Hold fast the Tradition. Thirdly & principally, Albeit the Scripture contained the whole doctrine 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 doctrine of Christ. Yea, I may corrupt the Scripture, or follow those, who corrupt it; as S. Peter shows many do, unto 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 understand them. Others think that the Scripture is not so clear, but an Interpreter is necessary. But they are divided in assigning this Interpreter. Some say the Scripture, in one place, expounds itself, in another: Others assign the private Spirit; and last of all, some assign for an Interpreter, every man's natural reason. But all these are false & frivolous pretences. For first, they could never show, what these necessary points are. Besides, this is an open confession, that, by the Scripture, we cannot know assuredly our Saviour's doctrine 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 Saviour's clear words. Lastly, if there needed no Interpreter, for things necessary; every one although unlearned, 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 men's sleeves. Now, what confusion would this make? what uncertainty would there be, in this case, of our Saviour's doctrine? 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 Saviour's doctrine. Neither can we attain to it, by the Scripture, assisted by any Interpreter, which Protestants assign. For it is false, that the Scripture expounds itself, it being obscure in many places, which are not interpreted by others more plain, 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 joined with the Scripture, are but humane helps, subject to error, and not infallible. Then for the private Spirit, it can give us 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 wit every man's reason [assigned by M. Chilingworth, the last peaceable Refiner of the English Church) any white better, but rather worse. For, besides that this opinion makes humane reason, & not the divine authority, the main ground of our faith, which is a dangerous error; it is so far from bringing men unto 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 picked out of the Scriptures, according to the diversity of men's particular reasons. And so, divers men, according to the diversity of their reasons, collect from the Scriptures, opposite doctrines. For what some think reasonable & accept, others esteem unreasonable, and reject as is evident in the Socinians, who deny the divinity of Christ principally upon this ground, because it chokes their reason: as the Calvinists also chief for the same reason, deny the real presence. So that this Interpreter brings as great uncertainty, to know our Saviour's doctrine, as any other. And therefore, it remains evident, that the Scripture even assisted by any Interpreter which Protestants can assign, & 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 inquire of the Catholic. If the Scriptures were as clear every where, as S. Augustin affirms, they are concerning the Church, where he saith: they need no Interpreter, might they not then give us undoubted assurance of our Saviour's doctrine? 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 diversely understood, & taken indifferent senses, they cannot be so sure & infallible away to certify us, what was our Saviour's doctrine, as the living words & testimony of the whole Church, which received the true doctrine and the sense, together with the letter of the Scriptures, which she hath constantly transmitted unto posterity. This is evident in a very principal point of the Christian religion to wit, the holy Sacrament. What words can be more clear than these of our Saviour: This is my body which shall be given for you, &c And yet, upon these clear words, there are reckoned about two hundred divers interpretations, since Protestants arose? How then should a man, among such variety of senses come unto the true sense & be sure, that he has attained unto it, in which only Christ's true doctrine 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 clear words, cannot certify us fully of the true sense of our Saviour's doctrine: how much less can they, as they are now, being in many places hard and obscure? These Protestants, who reject all but Scripture, would make Christ to have been the most imprudent Lawgiver, that ever was in this world, to have left us only a written law, or a book in many things very obscure, and expose it to every man, to scance upon, without assigning an Interpreter, who could give us full assurance of the true sense of it. That way would never bring men to the sure knowledge of Christ's doctrine, and the true sense of his law: but would make all things uncertain, and bring in a confusion more worthy of Babel, then of the house of God. But his divine wisdom hath otherwise provided.  
We have seen then, said the Catholic, 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 & universal way, to attain unto 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 doctrine, which they have received from their Forefathers? what can be more easy, then to open our eyes and see the practice of all Christians? No man of sense will deny, if the true doctrine 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 clear. And it is also evident, that it is more universal: for the Scriptures are only for those, who can read, and understand them: but this serves for all sorts of persons: learned, or unlearned, these, who can read, or cannot, and even for the meanest capacities. This was certainly the meaning of God, when he promised under the Gospel a direct way, so that fools cannot err by it. Therefore, this being so sure, 
Esay 35.8.  so easy, so universal a way, the wisdom & goodness of God, who disposeth all things wisely and sweetly, has made use of it. This may be yet further illustrated and confirmed, by the manner how the Christian religion was planted. First the Apostles stayed long in one place, that they might diligently inculcate the Christian doctrine, as S. Paul said to the Ephesians: 
Acts 20 27.31.  I have not spared to declare unto you all the Counsel of God etc. For three years, night & day, I ceased not with tears to warn every one, etc. Secondly, the Apostles earnestly exhorted their disciples, to keep carefully, what they had received: 
2. Timoth. 2.2. Galat. 1.9.  to entrust it unto faithful witnesses, and not to admit any doctrine contrary to that, which they had received, not although an Angel from heaven should preach otherwise. Thirdly, The mysteries of the Christian religion were not only sensibly taught to the ear; but they were rendered visible to the sight by the ●ractise & devotion of the Christian people. Fourthly, The Christian religion was planted at once, in many divers nations.  
Therefore, it was easy for the primitive Christians to know, what was the Apostles doctrine, which they had heard so often beaten into their ears, which they saw practised with their eyes, and which was professed through out the whole word: and great reason had they not to receive any doctrine contrary to it. It was also easy for them to discern & hold out all new & false doctrines. For, although some would pretend never so much the Scriptures against the public doctrine of the Church; yet the ancient Christians knowing certainly, that the Scriptures are not contrary to the doctrine, which the Apostles had clearly delivered by lively voice, and publicly established in the Church: they understood the Scriptures, according to the clear rule of faith left by the Apostles. They did not, upon pretext of contrariety between the doctrine of the Church & the Scriptures, abandon the Apostles clear, lively doctrine, universally established; and follow a new gloss of their writings contrary to it; which had been indeed gross folly, 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 , as the faith itself 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 departed out of thy mouth, and out of the mouth of thy seed, for ever. And again. Upon thy walls, o jerusalem, 
Esay 62.6.  I have appointed watchmen, all the day & all the night, etc. The Scripture directs us to this way. 
Deuter. 32.7.  Remember the days of old, saith Moses, Consider every Generation, ask thy Father, and he will show thee, thy Elders & they will tell thee. God himself saith in jeremy; 
jeremy 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 souls. Because many leave this old & good way, we see they change many ways, and can find no rest, and never will, until they return again to the old & good way, which they foolishly abandoned. Christ directs us to this way, 
Math. 18.17.  when he saith; Tell the Church, and who hears you, hears me, etc.  
The holy Fathers followed this way. S. Augustin shows, that this is the way, to put an end to all doubts, to attain unto the truth, & to be at rest: which he knew by his own experience. 
Aug. de utilitate cred. cap. 8.  If thou seem to thyself, saith he, to have been already sufficiently tossed, and would make an end of these labours & pains. Fellow the way of the Catholic Discipline, which has proceeded from Christ, by his Apostles, even unto us; and from hence shall descend, and be conveyed unto posterity. Tertullian affirms, there is no other way to know the Apostles doctrine. 
Tertull. de praescrip. c. 21.  What the Apostles taught, saith he, I will prescribe, ought not otherwise to be proved, 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, unto the ancient Church; and so to the very mouth of Christ & his Apostles, the same Tertullian shows, who makes this ladder of belief, 
Tert. de praes. c. 21.  What I believe, I received from the present Church, the present Church from the Primitive, the Primitive from the Apostles, the Apostles from Christ, etc. According to this tradition, the holy Fathers did understand the Scriptures. 
Vincent. Lyr. cont. heres. c. 1.  S. Vincentius Lyrinensis shows the necessity of this rule, to avoid the turn and wind of divers errors, where he citys and commends the following words of S. Ambrose. Let us therefore keep the precepts of our Elders, and not with temerity of rude presumption violate those seals, descending to us by inheritance. To the same purpose Origen writeth. In our understanding, saith he, of the Scriptures, 
Orig. tract. 27. 〈◊〉  we must not departed from the first Ecclesiastical Tradition, nor believe otherwise, but as the Church of God has, by succession, delivered unto us.  
By this way also all heresies have been clearly discovered & condemned. 
Theodoret. l. 1. hist. c. 8.  Theodoret expressly witnesseth, that the heresy of Arius was condemned by the doctrine not written, which had been always professed in the Church. For there was no end by Scripture, the Arians pretending that, as well as the Catholics. 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 heretics will expound all according to their pleasures, and they never fail also to bring Scriptures for themselves: so that the victory is uncertain, or not so evident: but by the constant belief of the Church, all heretics are clearly confounded. S. Athanasius by this means confounds the Arians. Behold, saith he, we have proved the succession of our doctrine, delivered from hand to hand, from father to son: But as for you, o new jews and Sons of Caiphas; 
Athanas. lib. 1. de decret. Niceni Con.  what progenitors can you name for your selus? By this means also, the Error of rebaptising those, who had been baptised by heretics, 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 Council 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.  
Hereupon, I proposed this difficulty, that some things were believed, after the definition of a General Council, 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 immediate Ancestors. To which the Catholic 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 maintained by Catholics, and now questioned by Protestants, did ever appear externally in the profession & practice 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 universal Church doth hold, and was not instituted by Counsels, but has been still retained in the Church, is most justly believed to have descended from no other authority, than from the Apostles. Therefore, this objection makes nothing for the benefit of Protestants, who condemn many things, which were publicly & universally professed and practised in the Church, before they were by any Councils authorized. Secondly, These points of faith, which were determined by General Counsels, were not defined as new doctrines. For either they were generally & constantly believed by the whole Church, till some heretics began violently to oppose them: or there were some points not so generally believed & practised, throughout the whole Church: but some Catholics 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 have seen out of S. Athanasius, concerning the Divinity of Christ, which was believed; as well before the great Council of Nice, as after it. Neither were these other points, of which some Catholics doubted, defined as new doctrines: but the whole Church assembled, in a General Council, after due examination, having found these points to have descended, by sufficient & approved 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 Saviour's promise, & special necessary providence over his Church) proposeth them to be universally believed, without any more doubt. And whosoever, after this definition of the universal Church, & of her supreme authority, call these things any more in question, become heretics, & 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 madness. This whole matter is clear, in the question of rebaptisation. 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 shows how much himself relies on this judgement, 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 upon the most uniform authority of the universal Church; unto which undoubtedly S. Cyprian also would have yielded; if in his time the truth of the question had been cleared, & declared, & by a General Council established. Upon the other part, these, who after the determination of the Council, maintained the same error of rebaptisation, were esteemed Heretics: 
Vincent. count. he es. c. 9  which made S. Vincentius cry out thus. O admirable change, the Authors of one self opinion are called Catholics, and the followers of it, Heretics! 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 strengthened by the full authority of the Church: 
Aug. serm. 14 de verbis Apostol.  in these matters, an error may be suffered. But, after the judgement of the Universal Church, which is the highest authority on earth, has past, and condemned any error: than it is no more to be suffered: then these, who will not hear the Church, are, by our Saviour's command, to be esteemed as Heathens & Publicans. By which, the difficulty proposed is clearly answered, & the proof stands good: That the Church has always believed that, which from father to son has been delivered; and amongst all doctrines which have been delivered, there is none descended more clearly, than the irrefragable testimony of the Catholic 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 superabundant evidence.  
From this truth, we will briefly deduce some Corollaries. 1. Since we neither aught, nor can arrive unto the certain knowledge of our Saviour's and his Apostles doctrine; but by the testimony of the Catholic 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 professed in the Church, are truly Apostolical & divine; as well as these doctrines, which are contained in Scripture: because we have the same infallible assurance for them, that we have for these. 3. Since the Testimony and authority of the Universal Church is the only means, by which we can be fully assured, what was the doctrine of Christ, and therefore is the formal motive of our belief: it follows, that, what ever the Church testifieth to be revealed by God, has been truly revealed, and aught to be believed; whither the matters themselves be great, or small. And hereby, the Protestants distinction of points fundamental & not fundamental is quite overturned, and shown to be impertinent. Because neither of these points are believed for themselves, but for the divine authority, revealing them; and this cannot be known, but by the testimony of the Church, & by her authority proposing them. , the formal motive being the same for all points, they are all alike to be believed, 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 believed: and whosoever disbeleeves any thing at all so proposed, denies faith to God, & rejects his authority. 4. He, who contemns, or neglects the testimony of the Catholic Church, in the time, wherein he lives, (which is a testimony beyond all exception, & most worthy of credit) can never come to the full & certain knowledge of our Saviour's doctrine. For that is, as it were, the first step of the ladder, upon which, if one set not first his foot, he cannot arrive unto the top, that is unto the first age, wherein Christ & his Apostles lived. 5. From this principle flow all the notes of the Church. As first her Unity in all points of faith. For, if she has always believed 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 Counsels; the Church cannot but have Unity in all points of faith. Secondly, the holiness of the Church flows also from the foresaid principle. For, if the doctrine of the Church was holy at the beginning (as all Christians must confess, and the doctrine by this continual testimony, remains ever the same, as hath been proved) Then the Church is still holy, in all her doctrines, which all tend to holiness. Thirdly, the Church is also Catholic. For, it is by the testimony of Christians in all Nations, that the doctrine of Christ is infallibly conveyed unto us. Lastly, the Church is Apostolic. For it is by her continued testimony, that the doctrine 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 doctrine, 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 fruitful Mother, & yet a chaste Virgin, never parting from Christ: for she could never be drawn from the doctrine, which she once received from him, neither by the bloody persecutions of the Pagans, nor by the deceitful pretexts and allurements of heretics: yea, she never did dissemble the least Error in her dearest children, 
jude v. 3.  but, as S. jude exhorts, has ever contended earnestly for the faith once delivered to the Saints. She has indeed been ever falsely accused, as an Adulteress, by all heresies, which are themselves, as we have seen before, harlots and strumpets: But she remains pure & chaste. Adulterari non potest, 
Cypr. in tract. de simplicitate Prelator. Osee 2.19.  saith S. Cyprian Sponsa Christi, etc. The Spouse of Christ cannot become an adulteress, she is chaste & 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 myself for ever. S. Paul speaking of the great love of Christ to his Church, saith: that he delivered himself for it, 
Ephes. 5.25. etc.  that he might sanctify it, and present it unto himself a glorious Church, not having spot or wrinkle, or any such thing etc. And of the indissolvible conjunction between Christ and his Church, he saith: This is a great Sacrament, 
Ibid. v. 32.  but I say in Christ & his Church. As the jews did loaden our Saviour with lies & calumnies; so all heretics strive to defame & oppress 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 clothed with shame & confusion, were scattered through the earth, had their Temple destroyed, and their Nation ruined. So within a short time, the unspotted 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 Mother's curse rooteth up the foundation. If it was a great sin in the jews, that they not only refused to hear and obey Christ; but also falsely accused him, and many ways lied and blasphemed against him. It cannot be a small sin in heretics, that they do not only refuse to hear the Church (for which crime alone, they are by Christ's command to be holden, as Heathens & Publicans) but also they falsely accuse his Spouse, which he loves so dear, for an Adulteress, 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 fabric, which is erected upon it. But all these lies, calumnies, false accusations and rail can prevail nothing against the Church; which may say truly, as the Prophet David foretold 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 upon my back: they have prolonged their iniquity. Our just Lord will cut the necks of sinners: Let them all be confounded and turned back, which hate Zion: S. Chrysostom, writing on these words of the psalm; 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 upper hand, being provoked with wrongs and reproaches, she is made more illustrious. She is hurt, but yields not to the print of the wounds: how ever she be tossed, she is not overwhelmed. She endures great tempests, and yet for all that suffers no shipwreck; she wrestles, but is not thrown down. Thus he. Thererefore this cloud of the Ministers calumny, to wit: that the Catholic Church had changed the doctrine of Christ, & brought in corruptions (which is the very same, which all heretics have used, & the new Arians use to this day) being dispelled: I am confident, that by God's grace, you see now the admirable light of the Catholic Church, and therefore, abandoning the darkness of all error, will walk in this light, by which all the Saints have attained unto the light of heaven. To this effect, with many more words spoke the Catholic.  
After I had diligently considered all these things, the heads of which were given me in writing; I did not only by God's grace see with my understanding, the truth of the Catholic Church; but also I was bend with my will to follow, & embrace it, laying aside many worldly difficulties, which only stood in my way. And having hearty thanked my Catholic friend, by whose pains & 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 contained in the Nicen Creed, and which he briefly touched above: to which he willingly condescended, showing 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 unite Eccl c. 5. lib. 1. ad Cres. c. 33.  The Scriptures speak 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 blindness, not to see, which is the true Church. I shall collect briefly the sum of our conferences in this matter.   

CHAP. XXXII. The true Church proved from the Scriptures, & first by her Unity.  
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 show me, that the true Church, being the work of God, must have Unity. For what more belongs to the house of God, which ought to be a house of Order, than Unity? what more fitting for his Kingdom, which must endure for ever, then Unity, which tends to preservation? what more unbeseeming them, than disorder & division, which at length produces ruin & 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. 
john. 10 16.  S. Paul doth also excellently show the unity of the Church, in which are divers functions, by the Unity of man's body, in which are divers members, but all animated with one Spirit, as the whole Church is quickened 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 upon me, and that was our Saviour's prayer, in the 17. of S. john: where, after he had prayed most earnestly for the Unity of his Apostles, he prays also for the Unity of the whole Church, 
john 17 20.  saying Neither pray I for those alone, but for them also, who shall believe 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 believe, that thou hast sent me. I did seriously ponder this reason, which our Saviour brings, to obtain his desire, which was much urged also by the Catholic: who show me, that our Saviour declared thereby, the unity of his Church should be so admirable, that the world should be moved thereby, to believe, that he was the Son of God, & a true Prophet sent from heaven, as some Fathers have also observed. Therefore, it's evident by the Scripture that the true Church must have Unity, 
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 Unity of the Church; that some of them have written whole Treatises concerning it.  
Now it is no less evident both to sense and reason, that this Unity 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 Schisms & Divisions, which are now among Protestants & all other Sectaries; as well in Doctrine, as Government, (which we have touched above, and which do daily augment) that the Protestant Churches have no Unity? Shortly after Luther's rising, the Protestant Church was divided into three principal sects, to wit: the Lutherans, Calvinists & Zuinglians; that we may speak nothing of the Anabaptists, and Libertins. But now their divisions have so multiplied, that they can hardly be numbered. And these divisions are not only great, for the matter, being in some principal points of doctrine; but also have been very great for the manner. For thereby divers Protestants have killed and destroyed one another, made bloody wars, and overturned kingdom & Commonwealths. So that, if there were no other Christian Church, but the Protestant; the world could not be moved, by the Unity thereof, to believe 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 & prejudice we will cast our eyes upon the Church in Communion with the sea of Rome: this Unity appears wonderfully in her. For how can it be but wonderful, to consider, that this Church, being dilated throughout the world, in so many divers, & remote Kingdoms, Provinces & Countries, of different languages, Customs & worldly interests; and some of these being enemies to others, in worldly affairs, should all agree in the Unity of the same Catholic faith, as if they were one man: Whereas all other Churches, which go out from this, under pretext of greater purity (although they do not fill the earth, but are comprised 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 destroys 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 Unity, for which Christ prayed; and Christ by it may be known, to have been sent from heaven, who had established upon earth so large a Kingdom of such admirable Unity. If the Unity of the Catholic Church were not a special blessing 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 pass, that Unity could never be conserved among heretics, who, although but few, and new, could never shun the curse of Division; which ever destruction follows at the heels? For my part, I cannot resist unto this clear reason.  
As this Unity in the Catholic Church proceeds principally, from the blessing of God; so secondary it flows from the ordinary means, which his divine wisdom has appointed, and whereof all false Churches are destitute. As first from this principle, that she believes nothing, but what has descended unto 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 Unity in faith. Secondly, She receives the Decrees of all General Councils, which, in all reason, aught 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, than any other persons. To which therefore, all the members of the Catholic Church do modestly & wisey submit their judgements: they never ransack any matter of faith once defined; but it remains ever inviolable. And lastly, All Catholics submit themselves to one Supreme Pastor, whom they acknowledge to be established by Christ over the whole Church: From whom, the holy Fathers do affirm, that the Unity of the Church doth much depend. This person apppointed by Christ, they show out of the Scriptures, to have been S. Peter, to whom Christ said: 
Math. 16.19. john 21 16.18. Cypr. in tract. de simplicity Praelator.  I will give thee the keys of the Kingdom of Heaven etc. and again; Feed my sheep, feed my Lambs. Upon which S. Cyprian saith: That Christ might show Unity, he established one Chair; and he disposed, by his authority, the Origin of that Unity to proceed from One, etc. The Primacy is given to Peter, that one Church of Christ and one Chair might be shown. S. Hierom, seeing the necessity of One head, 
Hieron. lib. 1. cont. jovinian.  for keeping Unity, saith excellently: One is chosen, that a head being apppointed, Occasion of schism might be taken away. And that the Bishop of Rome is successor to S. Peter, in that same Dignity & Primacy, and that the Unity of the Church depends upon his authority, all the holy Fathers do affirm. The same S. Hierom, writing to S. Damasus Bishop of Rome, saith: 
Higher ep. ad Damasum.  With the Successor of the Fisher, & with the Disciple of the Cross I speak etc. I am joined in Communion with thy Holiness, that is with the Chair of Peter: upon that rock, I know the Church is built, who gathereth not with thee, scattereth. S. Augustin affirms, 
Aug. count. 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, until 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, unto their time. 
Aug. epist. 166. Cypr. epist. 73. & 45.  S. Augustin termeth the sea of their residence, the Chair of Unity, and S. Cyprian calls it the beginning of Unity, & the root of the Catholic Church.  
As, by these means, the Unity of the true Church is preserved; so, for want of them, there can be no constant Unity in false Churches. For they all, rejecting the infallible testimony & authority of the Catholic Church, by which we are certified of our Saviour's doctrine, as has been showed, put their own election and private judgement in place of it: and their judgements being divers, they make divers faiths, having no Compass to steer by, but the Scriptures, which they diversely interpret, according to their pleasures. Neither do they submit themselves to the sentence of any Church, for they believe, that all Churches may err: neither is their own Church constant in her sentence; for one Assembly ransacks and condemns, as heresy and Antichristian, 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 tie them together, except sometimes worldly interest, or the hatred of another religion. And, when these interests fail, when by mutual assistance & joined forces, they have subdued or overturned that Church, which they esteem their Common adversary: then they instantly begin, to be miserably scattered & divided; as fresh experience showeth, how after the destruction of the late English Church, the brethren of Scotland and England became hugely divided, notwithstanding the solemn League & Covenant which had before so straight tied 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 falsehoods (as we suppose all heresies to be) the nature of man being so strongly bend upon truth, this confusion & division follows from the nature of their principal doctrine, which is the ground work of all the rest, to wit: that every one should have liberty, of reading & interpreting Scripture, and judging the Preachers doctrine thereby. From which ground, there must needs arise variety of sects in religion, according to the various conceits and apprehensions of people. Moreover, God, in his just judgement, sends ever the curse of division among heretics; for, according to their sin, so are they punished. They endeavoured to divide the Church, and themselves are divided, and so at length destroyed. This God promised by the Prophet Esay, when he said; 
Esay 19.2.  I will set the Egyptians against the Egyptians, and they shall fight every one against his brother, and every one against his neighbour: city against city, and Kingdom against Kingdom. S. Augustin saith: it is the just judgement of God, 
Aug lib. de ago 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 shows, how the Donatists were cut into small threads. S. Chrysostom affirms, 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 less severe punishment, for dividing the Unity & fullness of the Church, than those, who pierced & divided Christ's own body. Solomon 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 abhor those, who sow discord in his Church, which is his body, and his spouse, for which he died, and for the Unity 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 principal doctrine, & the ground of all the rest, besides God's judgement 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 jugde of Controversies, to which they promise all obedience; yet this judge could never hitherto end any controversy among them: and indeed it is not the word, but the sword, which decides all their Controversies. The just contrary is in the Catholic 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. john affirmeth, They went out from us but were not of us: yet, they do not arise from the nature of the Church's doctrine, or from her principles, which are constant & , all tending to Unity; but from the malice of the Devil. And, when they arise, the Church loseth not her Unity thereby. For, if these coiners, or followers of new doctrines, do not submit themselves to the judgement of the Church; they are judicially cut off from that body; from which they first cut themselves by misbeleef; and by this means, the rest of the body, is preserved entire, and at Unity within itself. So that, when any question ariseth, the Church has a solid way to take away all Controversy, and to preserve Unity. But the Protestants principles tend to division, and they have no means to take it away, as has been showed.  
Since then, it is so evident by the Scripture, that the Church of Christ must have Unity; it is no less evident, that that cannot be the true Church, which wants Unity, and is full of Dissensions & Divisions: as the Protestant Church appears now evidently to be, even to the weakest understandings, by her great Schisms and divisions, both in doctrine & 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 control them, and to follow his own fancies. Whereas the Church in Communion with the Sea of Rome, by her admirable Unity, both in doctrine & discipline, 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 Unity, may be known to be the true Messiah, who was sent from heaven.   

CHAP. XXXIII. The true Church proved by her holiness.  
THE second mark, whereby the true Church is described, in the Nicen Creed, is Holiness, I believe One, holy etc. Church: which property is also assigned to her, in the Apostles Creed. I believe the holy Catholic 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, ordained by God, for a most holy end, to wit, to enjoy himself, who is the Holy of Holies, for all eternity, must have holiness of doctrine to direct them, and holiness of life, to bring them to so holy an end. This the Prophet David showeth, 
Psal 92 vers. ult  saying: Holiness becometh thine house, O Lord, for ever. S. Paul saith, that Christ delivered himself f●r his Church, that he might sanctify it, etc. that he might present it to himself, 
Ephes. 5.26.27.  a glorious Church, not having spot or wrinkle, or any such thing: but that it may be holy and unspotted. 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 holiness of it, for our present purpose, consists principally; in two things, to wit, in holiness of doctrine, & holiness of life. Therefore that Church, which teacheth impious doctrine, and wherein there is little, or no holiness of life, cannot be the true Church. Let us then briefly see to which Church; whither to the Protestant, or to the Church in Communion with the sea of Rome, this mark of Holiness doth best agree  
First, concerning doctrine, I find that the first Apostles of Protestants teach doctrine directly repugnant to the goodness of God, to the Nature of man, to the holiness of the Christian Sacraments, & to the observation of God's 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 showed, that God is called the Author of all these things, which these Controwlers (to wit the Papists) will have to fall forth, by his idle permission only. And such things, which according to Catholics, God willeth not, but only permits, are sins; of which Calvin there speaks, as of the blindness 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 just impulsion of God, 
Ibid par 4.  doth that, which is not lawful for him to do. And of Pharaoh, he saith: Deus voluit utique illum iussui suo non obtemperare, immo ut 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 subject de Authore peccati. Where he citys divers 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 goodness itself, the Author and fountain of all goodness. But how can he be goodness itself, and the Author of goodness, if he be the Author of wickedness? A holy Father saith: 
Basil. quod Deus noe sit auctor malor.  It's the same madness 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 fair face, upon this doctrine of Calvin, but all in vain; for it is so black and ugly of itself, in the terms which he useth, that, as it is in the proverb, these, who would blanche it, undertake to wash a black-Moore. The text is so bad, that it can admit no good Commentary. 
Fevardentius lib. 2. Theomachiae Calvinisticae cap. 12.  So that the Lutherans in Germany have condemned it, as contumelious against God, & pernicious to mankind: and the Zwinglians of Berne caused calvin's books, wherein these black errors were contained, to be burnt publicly, by the common Executioner. He teacheth also some doctrine no less pernicious, in the judgement of many, concerning predestination: as that God by his only will has ordained 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 doctrine which transforms God into the Devil, and represents him as the greatest Tyrant imaginable, cannot be holy, no more than he, who taught it, can be heavenly: albeit he be much esteemed by the Presbyterians, who keep still this doctrine lying at their hearts, though, upon some occasions, they are ashamed to profess it.  
Secondly. As he robs God of his goodness, so doth he also spoil man of his freewill: which is not only false, against common experience, and the confession of mankind: for as S. Augustin saith: no fewness of the learned, 
Aug. lib. de vera relig. c. 14.  no company of the unlearned do deny it: but also in the judgement of many Protestants, it makes all exhortations, admonitions and threats, which are so frequent in the Scriptures, both useless and ridiculous; it hinders all exercise, yea, and attempt of virtue & holiness; and, with the opinion of God's absolute decree of reprobation, it brings men to despair. Thirdly, their doctrine of the impossibility to keep the divine commandments, even with the assistance of God's grace, we have seen above to be injurious to the goodness, wisdom, and justice of God; to be a great hindrance of the growth of piety, and of the care of a good life; from which wicked doctrine, flowed the impious sect of the Antinomians. To which, if we shall add that doctrine, which they call the life of their religion, to wit, their justification by a special faith only, whereby they believe, 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 doctrine also concerning the Sacraments is not holy, which robs them of all grace, and virtue 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 holiness, 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 days or festivities, no holy form of public worship, or service of God; and nothing, that setteth forth the Majesty & magnificence of God, or that can breed respect or reverence in man. Yea, their principles, if they be followed, lead to profaneness 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 believing nothing: In which he said, all other things false, and one only thing true: as Becan relates, to wit: that he, who would become an Atheist, should first be a Calvinist, as himself had been. For, from that doctrine of Calvin, that God is the Author of sin, and that, by his absolute decree of Reprobation, he had preordained the most part of men unto 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 thereupon he became a professed Atheist, and was burnt publicly in Paris, in the year 1572. Another instance fell out, not long ago, in our own Country on another subject. For, as the Presbyterian Ministers generally teach, that the Church is no more holy, than any other place; nor no more reverence due unto it, except only, when the Minister is preaching: so a great Apostle of the Covenant taught that doctrine very eagerly, in Aberdeen: the fruit whereof did shortly thereafter appear. For a covenanting soldier of the Saints army, was found, within few days, in the College Church of that town, in uncivil conversation with a woman, and being brought before the same Minister, (as I was credibly informed) who did exaggerate the grievousness of the crime, from the holiness 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 Minister's sermon, wherein he undertaken to prove, against the Papists, the impossibility of living chastely: which doctrine she truly said was very dangerous to young people, and loosed the reins to all lasciviousness. So that in many points both concerning God and man, the Sacraments & the Commandments, we see the Presbyterian Church is not holy in doctrine.  
But, on the other part, the Church in Communion with the Sea of Rome teacheth most holy doctrine, in all these points. For first, concerning God, she teacheth that in him there are all perfections, in an infinite degree: that he is not only good in himself, but the fountain of all goodness, 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, unless 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 doctrine of the Catholic Church, and of the holy Fathers. 
Aug. in Enchir. c. 100  S. Augustin saith. God, who is good, would not permit evil, unless he being omnipotent could also do good of evil. The Arausican Council saith: 
Concil. Arausican. c. 25.  We do not only, not believe, that some are predestinate unto evil, by the divine power; but, if there be any, who believe so great a wickedness, we accurse them with all detestation. The same holiness might be showed of the Catholic doctrine, concerning freewill, and the possibility of keeping the commandments, with the assistance of God's grace, of justification, of the Sacraments, which all tend to holiness, to the exaltation of God's goodness, to the kill of sin, to the advancement of piety & of all good works, as the holy Fathers have shown, of all the points of the Catholic Church: and particularly S. Augustin, who saith truly, in the Churches of her Communion, 
Aug. lib. 2. de Civit. Dei c. 8.  nothing filthy 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 Catholic Church are many holy houses dedicated and consecrated to God's service, holy altars, Ornaments, holy vessels, holy solemn worship & service, with many holy rites & ceremonies, manifesting the Majesty & 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 holiness of doctrine belongs rather to this Catholic Church, than to the Protestant.  
Then, for holiness of life. I never knew any judicious Protestant, but acknowledged that the Catholics 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 judgement, etc. But after his fall from the Catholic Church, he changed not only miserably his faith, but also his life. For thus he proclaims his own shame. 
Luth. tom. 5. wit. ser. de Matrim. f. 119. Et tom. 1. epis. fol. 334. Zuingl. tom. 2. in resp. ad confess. 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 untamed lust, etc. And, to make himself more infamous, he, having vowed his chastity to God, married a professed Nun, named Katherine 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 Emperor, Charles the fifth, and Henry the eight, King of England. His bitter rail, his fowl 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 virtues. Concerning Calvin, it is affirmed by Conradus shlusselburg, a famous Lutheran, that he was guilty of Sodomy, and other abominable vices, for which he was branded on the shoulder, by the Magistrate of Noyon with a hot iron. That he was stricken, also a little before his death, by the hand of God, with Herod's disease, and that he died in despair, cursing and blaspheming. No less vices also are laid to Beza his charge, who did celebrate his own shame and filthy lusts, with most lascivious Epigrams. All which are not alleadgeances of Catholics, but testimonies of Protestants, against themselves. Neither are these Reformers commonly, even by Protestants, esteemed Saints. As for the common multitude, which followed the Reformers, Luther himself confesseth, that the world is become seven times worse, 
Luth. in postil sup. Euang. Domin pae Adventus.  than it was before, in the Papacy: yea it is generally observed, that Catholics, who become Protestants, change their life into worse. And, albeit the Presbyterians, during the late troubles, did usurp to themselves very ridiculously, the name of Saints; yet, both in the judgement of other Protestants, and in the truth of the matter, they were very far from deserving that title. For, if we will believe the old Protestants, avarice, pride, tyranny, cruelty, impudent railing, sedition, perjury, and many such other vices are the Presbyterians greatest virtues: 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 appeared 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 holiness. Neither can the Presbyterians be Saints, even in their own principles, unless they would make their lives not only better than their belief, but also contrary to it. For they, teaching that the Commandments are impossible to be kept, even with God's grace; how can they pretend to keep them? And, if they keep them not, how can they pretend to be Saints? These are poor Saints, who break every day God's 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 aught to be better believed, than their words, show, 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 goodness, but the devotion and zeal is amongst the Puritans: but it has eaten up almost all moral honesty among them. So the qualities, which were too evident and sensible in the Presbyterians, even of the greatest estimation, show clearly, that they fell so far short of Saints perfections; that they had not so much as Moral virtues. Neither did God ever testify, either the holiness of any of their lives, or of their doctrine, by any miracle.  
Upon the other part, I find the lives of Roman Catholics, 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 knows to have been most addicted to the Pope, and Roman faith, is called & esteemed a Saint by Calvin, and by divers other Protestants. The holiness of S. Dominick, 
Cent. Magd. cent. 13. col. 11. 79. Hacluite 2. parte 2. volum. p, 81. Luther. count. Anabaptistas'. Breirly Pro●.  S. Francis and others is confessed by the Centurists. The approved sanctity of S. Francis Xaverius, a jesuite, who in the last age converted sundry Nations of the east Indies, is testified 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 citys the words of divers Protestants, who acknowledge, that there are many holy men & women in the Roman Church, that Protestants are not to be compared unto them, in the least degree; and that the Catholic 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 proof against themselves. Moreover, amongst many of the Catholic Church, there is found not an ordinary, but a sublime degree of holiness. For many persons in all ages, of the greatest quality, honour & riches, have renounced the world, & all its pleasures, that they might serve and enjoy God more freely; so that they have not only, by God's grace, kept, but also gone beyond the commandments, as S. Chrysostom speaks. S. Augustin describing the manners of the Catholic Church, in his time, after an excellent apostraphe, concerning the holiness of her doctrine, saith unto her, concerning holiness of life: 
Aug. lib. de morib Eccl Cat. c. 30.  Deservedly with thee the divine Commandments are kept, far and near. By good right with thee, are many given to hospitality, many dutiful, many merciful, many learned, many chaste, 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, showing the divers degrees of holy persons in the Catholic Church, as of the Anachorits, who lived in the wilderness; of the Monks, who lived a part by themselves; and of others, who were gathered together into Communities; of religious women, who separating themselves from the company of men, served God chastely & diligently; and having described their divers 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, than all humane things: since, for the contemplation of it, a man can live without man. And a little after. To whom this excellent height of holiness 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 unable to praise sufficiently these holy manners, these holy orders and institutions; and, if he would undertake to do it, he would be afraid, 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 undeniable truth, appealing to the heretics own judgement, 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, abjuring 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 holiness of the Clergy, the Bishops, Priests & Deacons, whose virtue, he saith, is so much the more wonderful, 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 laiety, of all ranks & qualities, living holily in the world, as if they did not use the world, and who would willingly forsake all worldly things, before they forsook the love and service of God. This Description of the ancient Catholic Church, which the Catholic show unto me, did represent very clearly to my sight how fitly the present Catholic Church doth agree with it, in all these holy orders and Institutions: and it did no less evidently manifest unto me, how monstruously the present Protestant Church is different from it. Lastly, divers histories, as well of Enemies, as of friends, have recorded many famous miracles, wrought in the Catholic Church, for confirmation of her doctrine, and for manifestation of the holiness of some persons, who have lived & died, in her Communion. The Magdeburgian Centurists, although Protestants have recorded many great miracles, done by Catholics, in the 13. chapter of every Century, for 1300. years together, after Christ.  
Therefore, since holiness of life & doctrine, testified by Miracles from heaven, hath in all ages from Christ, been found eminently in the Roman Catholic Church, and in no other, we may most justly conclude, That she, and no other, is the true Church and lawful spouse of Christ. 
Aug. epist. 50. ad Bonifacium.  S. Augustin saith: The Catholic Church alone is the body of Christ, etc. out of this body, the Holy Ghost quickens not man. And a little before. For, as a member, if it be cut 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 Just, cannot retain the Spirit of justice.   

CHAP. XXXIV. The true Church demonstrated by her Universality: for which she is called Catholic.  
AS the true Church is designed, in the Apostles Creed, by her holiness, so is she also by her Universality. I believe the holy Catholic Church. She is clearly also described, by the same universality, 
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 foretold the same, when he said of the Church: All Nations shall flow unto it. 
Esay 2.2. Psalm. 2.  God promised this to Christ. I will give thee the Gentiles, for thine inheritance, & the utmost 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, unto all Nations, beginning from Jerusalem. 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 Psalms, and the holy Apostles, and by Christ himself the most true describer of his own body, that his Church must be Catholic or Universal for place, having the Communion of all Nations. She must be also Universal for time, that is, she must endure from the time of Christ, unto the end of the world; as we have seen above, in the perpetuity of the Church. For of Christ's kingdom, 
Luke 1.33. Mat. 16.19.  there shall be no end, and the gates of hell shall not prevail against his Church.  
These places of Scripture are so clear, for the Universality 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 understand them. That none but heretics, with headstrong frowardness and blind fury, can bark against them. And that no excuse is left for those, who do not believe them, because they contradict Christ's 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 Universality, 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 Catholic, 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 Catholic. Whereas, from Luther upward, in every generation, she may be proved, by the most famous testimonies, histories, records & Monuments in the world, to have been always Catholic, 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 unprofitable boughs, cut off from the vine; and so remaining, where they fell, in petty corners of the world, did soon whither 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 Universality: 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 wit, the Catholic 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 Catholic religion is professed, and Catholics may be found, where ever Protestants are. For all the divers sorts of Protestants are comprised, within Europe, and possess only the Northern parts thereof, there being some most famous & large kingdoms & provinces, even within Europe, where they are not to be seen, or found, as in all Spain, Italy, Sicily: and in others, they are but scantly sown, as in France, Poland, Germany, where they are not a handful to the Catholics. And in these Northern places, which they possess, out of which they banished by force the public exercise of the Catholic religion, and still persecute the professors of it, there are not deficient Catholics, who in the midst of the enemies of their religion, have always professed their faith. But in other parts of the world, where the Catholic religion doth wonderfully flourish, the name of Protestants is not so much as known. For the Catholic religion is not only publicly professed, in the most famous Kingdoms and Provinces of Europe, but also it is to be found in afric, Asia, and America. And, albeit in divers Countries, the public profession be Heretical, Mahometical, or Heathnih; yet, even there, the Catholic 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 increase, by the propagation of the Catholic faith, in the East and West Indies, & now of late in the great Kingdom of China, where many thousand have embraced the faith.  
If then the Society of Christians in Communion with the Roman Church remains still Catholic, notwithstanding that the Protestants have fall'n away from her, and albeit they would muster together all their forces against her: how much more is she Catholic in regard of Protestants, if they be taken a part by their divers sects & scattered troops, as in all reason they ought to be? For none should be esteemed of one religion, but these, who are of one Communion; and therefore, since Universality doth necessarily include Unity, no Protestant Church can be further Universal, than 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 Catholic, will deserve rather the title of particular, then of Universal.  
Moreover, the holy Fathers have observed, that as the Church in Communion with the sea of Rome has ever had the thing signified by the word Catholic: so she alone has ever possessed the glorious title of Catholic, whereof heretics have been very ambitious; but could never obtain it. S. Augustin did esteem the title of Catholic so plain an evidence of the true Church, 
Aug. count. epist. fund. c. 4.  that he said: In the bosom of the Church, the very name of Catholic holds me, which not without cause amongst so many heresies, that Church alone hath so obtained; that, although all heretics would have themselves called Catholics; yet, when a stranger inquires any of them, where the Catholics do assemble, no heretic is so bold as to show 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 Catholic, both by her own, and by strangers.  
This name of Catholic the true Church received from the Apostles, to make her be known from all heretical Congregations: which she has ever carried 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 Catholic Church, that thou mayst avoid the polluted Conventicles of heretics. And a little after: When thou comest into a Town, inquire not simply where the Temple of our Lord is, for heretics also call their dens, Temples. Neither ask simply, where the Church is; but ask, where is the Catholic Church: For that is the proper Name of this holy Church. Upon the other part: as no heresies could ever be Universal, for time or place, (for he, who has prescribed bounds to the Sea, has also ordained that no heresy can cover the earth) so by the divine Providence they could never obtain the title of Catholic but were ever denominated from their Authors: as Arians, Pelagians, Lutherans, Calvinists; or from some accident; as Protestants, for protesting against the Emperor's Edicts: 
Hierom. cont. Luciferianos.  which sorts of names, S. Hierom affirms to be evident marks of the Synagogue of Antichrist. Neither indeed can any new sects, with any probability, call themselves Catholics. For what would be more ridiculous; then, if the Independents, or Quakers, who are of so late standing, and of so little extension, would style themselves Catholics: this word signifying Universality, both of time & place, which they evidently want? The same may be as justly said of the Presbyterians, or of any other Protestant Congregation. And, if any of these sects were so unwise as to call themselves so, they would not be understood, but taken for Papists.  
I remember, that my Catholic friend show me, that it has been an ordinary custom of those, who separate themselves from the Catholic Church; when they see, that they neither have the thing signified by the word Catholic; nor can obtain the title of it, to show themselves enemies to both. This the old Donatists did, who pretended that it was not necessary, 
Aug. count. Crescon. l. 3. c. 66.  the true Church should have communion of Nations or be Universal; that truth is often among a few, and that it was the fault of many to err. 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 risen 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 elsewhere, then in the Communion of all Nations: because, by the self same Gospel, we learn in the words next following, penance to be preached in his name, and remission of sins, throughout all Nations. Then, for the word Catholic, Luther was so great an enemy to it, that he took it out of the Apostles Creed, putting the word Christian in place of it. Our Presbyterians ordinarily abstain from the word Catholic, turning it Universal. 
Beza in praefat. novi Testam.  Beza calls it the vain term Catholic. A great Apostle of the Covenant, show both his envy & 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 professed himself to be a Catholic; the said Apostle was offended with that title, and willed him to call himself a Papist: which he neglecting to do, the Minister then enquired of him: If the women of his religion called themselves Catholics also? Which question had such an uncivil sense, (as he proposed it) that some of his more modest brethren, sitting in judgement with him, show, both by their Countenance and words, their dislike of his uncivility. S. Augustin relates, how the Donatists also were great Enemies to the word Catholic, calling it a humane forgery, or fiction, 
Aug. lib. 1. cont. Gaudent. c. 33.  which the holy Father calls words of blasphemy.  
To conclude therefore this point. As it is evident, both by the Creed, and by the Scripture that the true Church must be Catholic; so it's very clear & certain, that the Protestant Church, before Luther, was not Catholic; that as yet, it is not Catholic, and, by all appearance, never will be. For, according to the nature of heresy, it goat all what it possesseth, at the first hurl; and these 80. years, it hath made no progress, but rather by its own divisions hath gone backward, and has been still on the losing hand. Therefore, the Protestant Church, not being Catholic, cannot be the true Church. Upon the other part, it is no less evident, that, of all Christian societies, the Church in Communion with the sea of Rome was the Catholic 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 Counsels, made decrees, condemned all Errors & heresies: And, in a word, what the holy Scriptures have so clearly foretold of the Universality of Christ's Church, and of the conversion of Gentiles 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 Catholic and true Church of Christ.   

CHAP. XXXV. The true Church proved by her continued succession, & lawful vocation of her Pastors: for which, she is called Apostolic.  
BY this note or property of Apostolic, the holy Fathers and ancient Counsels would have the true Church clearly known and distinguished, from all new sects & heresies. The Church is called Apostolic, principally for two reasons. First, because it was founded by the Apostles, and from their time must continue unto 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 Apostolic; 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 themselves into the office of Pastors, without any lawful calling. Of the first sense of the word Apostolic, 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 proofs need not to be here repeated. Of the second sense of the word Apostolic, we shall here briefly speak.  
Besides the authority of the Creed, it is evident by the Scriptures, that there must be always Pastors in the Church, lawfully called to that charge. God saith by the Prophet Esay: upon thy walls, 
Esay 62.6.  o jerusalem, 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 showeth, how our Saviour performed this promise, by appointing Pastors and Teachers, To the consummation of the Saints, for the work of the Ministry, for the edifying of the body of Christ, till we all meet in the Unity of faith. Our Saviour also has promised his continual assistance unto the Pastors of his Church: Behold, 
Math. vlt.  I am with you always, even unto 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 Thiefs and Robbers. S. Paul saith: 
Heb. 5.4. Rom. 10 15.  no man takes upon him that honour, but he, who is called of God, as Aaron. And again: how shall they preach, unless they be sent● God, in the old Testament, reproved those, who went without mission, saying: I had not sent these Prophets, yet they ran, 
jeremy 23.21. and 27.15. john. 10.1.  and prophesied falsely in my name. Christ saith: who entereth not by the door into the sheepfold, but climbeth another way, is a thief and a robber. Moreover, our Saviour has put a strict obligation, upon all people, to hear and obey their lawful Pastors, and has forewarned them earnestly, to beware of false Prophets. Of the first, he saith: Who hears you, hears me, 
Luke 10.16. Math. 10.15.  and who contemns you, contemns me. And, whosoever shall not receive you, nor hear your words, etc. Verily, I say unto you, it shall be more tolerable for the land of the Sodomites & Gomorrhaeans in the day of judgement, then for that City. 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 heed of false Prophets. S. Paul, to the like purpose, forewarneth the Ephesians, saying: Take heed to your selus; I know, that after my departure, 
Act. 20.28.30.  there will ravening Wolves enter in among you, etc. For the which cause, be Vigilant. Seeing then we know evidently, by the Scriptures, that there must remain always true and Lawful Pastors in the Church; and that false Prophets will also arise: That we are obliged under pain of damnation, to hear the first, and under no less danger, to beware of the last: It is most certain, that the goodness of God, (who promised such a clear way, under the Gospel, that fools should not err in it) has ordained 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 fools, 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 shows, that all true Pastors must have sensible vocation & Mission; and these, who want them, cannot be true and Lawful Pastors First its 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 fools might not err in it. And, if this order was always observed, that none could be esteemed lawful Pastors, but who were thus called and ordained by others, who had received that power: than 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 judge, in the State, from an usurper: for they are both discernible, by easy and sensible signs. This is the door, of which our Saviour speaks; by which all these, who are lawful Pastors, enter into the government of the Church; and all these, who enter not by this door, and yet usurp that honour to be Pastors of the Church, are thiefs, who climb up another way, and so may be easily known. The ancient jews had also an easy way to know their ordinary Priests & Pastors, from usurpers: 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 esteemed Bishops & Lawful Pastors, but these, who are descended from the holy Apostles, by visible ordination & personal succession.  
The holy Fathers did use 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 lawful Pastors, & lawful Pastors cannot be without lawful Vocation & ordination; &, where there are no true Pastors, lawfully called and ordained, 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 heretics are confounded. Tertullian requires the heretics, 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 lawful ordination, is an inseparable property 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 lawfulness 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 control & severely censure. As there were three principal sorts of Protestants, to wit: the Lutherans, Calvinists & these of the late English Church; so, I find, they bring three different answers, to the question of their Minister's 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 doctrine 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 esteemed Antichristian. Thirdly, Although Luther's 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 ordained by any, but by a Bishop? Fourthly, Luther succeeded to none, neither Bishop or Priest, who professed his doctrine; and therefore, the Lutherans are, in their first source, destitute of succession, and in their progress, of lawful ordination; and so neither Luther, nor his successors, have any lawful Vocation.  
Calvin & most of his Scholars 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 Antichristian: neither can they do it, because Calvin was never ordained 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 us. To him accords his Scholar Beza, who saith: that, at the beginning of their Church, ordinary vocation appeared not 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. count. Bez. p. 73. Prot. Apol. tract. ●. c. 2. sect. 3. subd. 2  of a new and evil example, and upholden by no testimony of the Scripture. Divers other Protestants, cited in the Protestants Apology, reject 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 use of it, against themselves.  
But, that Calvin and his followers had no extraordinary vocation, may be easily shown. For, unto that, there are two things requisite, according to the examples, recorded in the Scriptures. First, that God speak sensibly unto one, whom he is to call extraordinarly: as he did to Moses, Elias, S. Paul Secondly, That he make that appear by some miracle. The first is not sufficient, without the second: To which may be joined a third condition, to wit, holiness of life & doctrine, which becomes Gods extraordinary Ambassadors; 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 spoke sensibly to them: albeit Luther confesseth, that the Devil conferred oftener than once, with him. 
Erasm. in diatribe de lib. arb.  Then they were so impotent of working miracles, that Erasmus objects to them, They were never as yet able, so much as to cure a lame horse. Lastly, their lives were not extraordinary for holiness, befitting an extraordinary Vocation: as we have seen above. Luther's 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 signs 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 & lawful Vocation of her Pastors, 
Mason of the consecration epist the 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 inferior Ministers or Priests: yet, the Church of England had always 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 ordained by the Catholic Bishops; or had their Vocation from some others; 
Saunder 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 Catholic Bishops choosed rather to die in prison (as they did) then to impose their hands upon the Queen's new designed Protestant Bishops. Besides, M. Whitaker and Fulk renounce the Catholic ordination, as unlawful; albeit all the more late Divines of the English Church had their recourse unto it; in so much, that Fulk expresseth himself very passionately, thus; We, with our whole heart, 
Fulk in re●ent. a pud Brairlie tr. 2. c. 2 sect. 6. ad D●  renounce, abhor, detest and spit at your filthy Antichristian Orders. So full of confusion are they in this matter; that, what some of their greatest Divins esteem their greatest glory, others, no less famous among them, think their greatest shame. Moreover, albeit the Catholic Bishops were granted to have imposed their hands on the first Protestant Bishops: yet, by that ordination, they made them only Catholic and not Protestant Bishops: for the Church in all reason, and common sense, cannot give a lawful Vocation to any Pastors, to preach and act against herself. Therefore, if these first Bishops of the late English Church were Protestants, when they were ordained; they were not lawfully ordained: and, if they became thereafter Protestants, they lost all lawful exercise of their power of ordination: when they used it against that Church, from which they pretend to derive their lawful vocation. Lastly, the first Protestant Bishops, in King Edward the sixth or Queen Elizabeth's time, succeeded to no other Protestant Bishops, much less, can they show their succession unto the Apostles: as is requisite to make them lawful and Apostolical Bishops.  
If it be said, that the first Protestant Bishops were made by virtue of the King or Queen's supremacy, 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, than the Royal Supremacy; it is no wonder, that they are both fall'n 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 just judgement, the Presbyterians, who pretend an extraordinary vocation, are almost subverted by the Independents & Anabaptists upon the same pretext.  
It rests, that I speak now a word of our Scottish Ministers Vocation, which I found as groundless, and more ridiculous, than any of the rest. For, besides, that the most part of them, at the beginning, were unlettered 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 show himself more Scrupulous, then Luther: for although he had been ordained a Roman Priest; yet, he thought (not without reason) that his Popish orders gave him no lawful 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 killed, 
Spots woods in his history etc.  (as a Protestant Author speaks) Cardinal Beaton, within his own house, the castle of S. Andrew's, possessing themselves of all the Cardinal's riches; and thereafter kept out the Castle in rebellion against the State. To this place of security M. Knox had his refuge, carrying along with him some gentlemen's children, whom he instructed in the Grammar and new Catechism. 
Knox Chron. p. 74. 75  His book saith, that, when these within the Castle perceived the manner of his doctrine; they dealt earnestly with him, to take upon him the function of a Preacher. But he refused, alleging he would not run, where God had not sent him; meaning, that he would do nothing without a lawful calling. Whereupon they, going to a private Council, resolve or give a charge publicly to M. Knox, by the mouth of their preacher john Rough: which was done, at the next Sermon, as it is there at more length described. So by this means, M. Knox goat his Vocation to be a Minister, from the call of that holy Congregation, which was guilty of murder and robbery, and was then in actual rebellion, by the mouth of their Preacher, who could have no lawful vocation himself; but being an unlettered man, had taken up, 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 doctrine without corruption, etc. I was much astonished, when this history of our first Reformer his Vocation was first shown me, in his own book, by a Catholic, who did not fail, to manifest the ridiculousness 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 unsufficient, that they are disproved not only by Catholics, 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 holiness, which are qualities very requisite and usual for all Gods extraordinary Ambassadors. 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 Ambassadors: whom he never useth 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, prefer themselves among rash people, who make themselves Prelates, without any lawful ordination: who, none giving to them a Bishop's office, take the name of Bishops upon them. Therefore, the Protestant Pastors, wanting clearly succession from the Apostles, are not Apostolic, and so are not true Pastors but Usurpers: and consequently the Protestant Church is not the true Church; for that cannot be the true Church, which hath no lawful Pastors.  
Upon 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 ordinarily the succession of the Roman Bishops. 
Aug. count. epist. fund. c. 4.  S. Augustin saith, The Succession of Priests from the Seat of Peter the Apostle, unto the present Bishoprique, holds me in the Church. And elsewhere, showing 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, unto ours, and to the times after us 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 justly by the ancient heretics. Therefore, as the Church in Communion with the Sea of Rome has been showed to be one holy and Catholic Church; so it is no less evident, that it is Apostolic, having lawful Pastors (as it has ever had) deriving their Vocation from the holy Apostles, by lawful ordination & personal succession: and consequently, this is the true Church & lawful spouse of jesus Christ.  
This matter of Vocation is of great importance: because doctrine depends upon it; and because it is easily discerned, so that, it is compared by our Saviour, 
john 10.1.  to a Gate. As then, it is more easy to hold a thief at the gate, then to thrust him out, being once let in; so all heretics are more easily confounded, for lack of Vocation, which is to hold them at the door of the Church, then by the falsehood of their doctrine, which is to expel 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 door, but climb up another way. Therefore, it is great deceit in some Ministers, to undertake to prove the lawfulness of their Vocation, by the truth of their doctrine: which is a preposterous and ridiculous way. 
Numer 16.  Core and his complices taught no other doctrine, but that, which was taught by Moses; and yet, because they usurped the Priest's office, we know how fearfully they were punished. What would be more ridiculous, then, if one would usurp the Office of a judge in the state: and then would prove himself to be a lawful judge, by the justice of his decisions? This question then of Vocation, being so important and easy, a Catholic gave me this advice, which I resolve, God willing, to follow, never to admit a Minister to dispute of religion, till he first show the lawfulness of his Vocation, and to make ever that the first question.  
Wherefore, having now seen such evidence for the truth of the Roman Catholic 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 darkness; so is the invention of truth more delightful, after errors. I have now, by God's grace, and by the former Trial, seen, both our pretended Reformations (which were called such great engyring Lights) to be nothing, but thick Egyptian darkness, obscuring the chief and most clear truths of the Christian Religion: both in doctrine, & discipline. I have now found amongst the Protestants, what S. Augustin observed amongst the Manichees, 
Aug. count. epist. fund, c. 4.  that they have nothing, but a mere promise of truth, a pretext of following only the Scriptures, when indeed they follow their own Errors: That their doctrine is nothing, but counterfeit Mettle, which cannot endure the fire of Trial. 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 upon a Candlestick: But the Protestant Church has lain many hundred years hid and invisible, under a bushel. The Church of Christ must have Unity, as becomes the house of God: But the Protestant Church is full of division & confusion, both in doctrine, & discipline. The true Church must be holy, in all her doctrine, and fruitful in producing Saints: But the Protestant Church teacheth doctrines, which tend to profaneness & to the neglect of piety & of all good works: and she is so barren, in producing Saints, that she professeth to bring forth none, but those who continually, or daily, break mortally Gods Commandments. The true Church, according to the Scriptures, must be Catholic or Universal, and must convert all Nations from infidelity to Christianity: But the Protestant Church is only in parts & petty 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 Catholics. 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 lawful Vocation & ordination, did intrude themselves by Usurpation, into the Pastoral office, as all their successors have done. The true Church adheres so closely 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 falsehood into another; that she may be called the Pillar & ground of Error. The true Church, according to Christ's promise, is ever directed by the Spirit of truth, into all truth: But the Protestant Church is misgoverned, by the Spirit of giddiness; as is known by fresh experience. These considerations, besides others, make me see the great darkness, wherein I lay, and have made me to admire of my former blindness; 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 property of the true Church contained in the Scriptures doth agree. This show me, how necessary it is to read the Scriptures with attention, and to implore the Divine Majesty for spiritual illumination; without which darkness will seem light, and light darkness.  
But in the holy Catholic Church, I found not only promise, but also perforformance of truth. I found her faith to be more precious than gold, which is tried by the fire, as S. Peter speaks; 
1. Pet. 1.7.  which, after greatest opposition and trial, doth ever shine more brightly. I found, in this Church, clearly fulfilled, all the Prophecies, 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 City seated on a hill, could never be hid: but, as a Candle set upon a Candlestick, hath enlightened the whole world. This is the Church, which has been admirable for its Unity, and eminent for its sanctity: replenishing the heaven with innumerable Saints, who have all lived and died, in the bosom of her Communion. This is the Church, which is Universal for time & place, which has had her gates continually open night and day, to receive the strength of the Gentiles, 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 syllable or letter, neither to Heathenish cruelty, nor to heretical impiety, and which neither force, nor flattery could ever shake: so that, she may be justly called the Pillar & ground of Verity. This Church is the chaste Virgin & Spouse of Christ, which has been ever falsely accused, as an Adulteress, by all Heretical Strumpets, and has been even overloaden with their Calumnies: but she has always adhered unto her heavenly spouse, who, in his own time, has manifested her innocence, 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 doctrine, and great holiness, and lastly for her power of working miracles. What then can I do more fitly, then, after so great darkness, to embrace so clear a light? after so many dangerous errors and wander, to put myself in the direct way of Salvation, and incorporate myself without delay into this one, holy, Catholic & Apostolic Church: wherein all the holy Fathers & all the Saints have lived and died? What can I use more properly, than 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 fruit, shall we make any doubt at all, to retire unto the bosom of that Church, which, from the Apostolic Sea, by succession of Bishops, has obtained the Sovereign authority, heretics in vain barking round about it? etc. 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 Catholic Church, have drawn me unto it: To wit: 
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, unto the present Bishopric: And last of all, the very name Catholic, which, not without cause, this Church has only obtained, among so many Heresies.  

john 1.41. john 4.29.  As then S. Andrew, and the Woman of Samaria were glad, when they found the Messiah foretold by the Prophets; because they were sure, to find with him, all truth: So am I no less overioyed, to have found the true Church, foretold and clearly described by the Messiah: 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: hear him; so I believe the Church, for the voice of God the Son, who said: Who hears you, hears me, and who despiseth you, 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 Catholic Church, in all points, because she has received all her doctrines, from Christ & his Apostles, and has faithfully retained them. This Catholic Church is she alone, which, 
Lactan. lib. 4. divinar. Instit. c. vlt.  as an ancient Father writeth, retains 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 Catholic & invariable faith, of which S. Augustin truly saith: That no riches, 
Aug. serm. 1. de verbis Apost  no treasures, no honours, no substance of this world are comparable unto it: Therefore, in end, I will offer up my thanksgiving unto God, in the words of that glorious Doctor, for the same benefit. Truly, O Lord, 
Aug. Soliloq. c. 33.  thou art my God, who hast drawn me out of darkness, 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 soul. I looked back, and saw the darkness, wherein I had been, and that profound black pit wherein I had lain: and I was sore afraid, and said Woe, woe be to that darkness, wherein I lay. woe, woe be to that blindness, wherein, I was not able to see the light of Heaven. woe Woe 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 known thee. Yet still am I come too late to thee, O thou ancient 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 bliss and magnify thy glorious name; and to offer up their holy prayers for me, that, as by thy grace, I have acquired the true faith: So I may also attain unto sincere piety: and so may have the happiness to praise thee, in their holy society, for all Eternity. Amen.   
FINIS.   

A LITTLE TOUCHSTONE OF THE SCOTTISH COVENANT.  
BEING desirous, after the Trial of Presbytery, to take a serious view of the late famous, but now unfortunate Scottish Covenant, Presbyteries principal charter: I required the accustomed assistance of my above mentioned Catholic friend; which he willingly vouchsafed to me. Whereupon, we had divers 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 principal observations: whereby, as by a little Touchstone, the Covenant, which glisteren so much for a time, and which was sold for the pure gold of divine truth, may be seen, to be nothing but base, & Sergeant Mettle.  

SECTION I. Of the great esteem, and high Titles of the Covenant; and that it was unjustly called, God's Covenant.  
THE respect, which the Covenanters gave to the Covenant, was so great, that perhaps it may seem incredible unto posterity. For they esteemed it as much, as if God had sent it from heaven, or had given express order for making it. They were not content, to esteem it so much themselves, but they would have all persons, within their power, to do the same; They were not satisfied with men's simple profession to believe it: but they enforced all persons, to swear and subscribe it, yea, and to take their Sacrament upon it, and were resolved by furious zeal, to propagate it by force, throughout the world. They gave it also high Titles: calling it ordinarily God's Covenant, or the Covenant between God and the Kirk of Scotland: The Confession of faith: The holy Covenant, etc. All which show 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 God's Covenant: because it contained some most gross and palpable lies, of which, we observed three most obvious.  
The first is contained in the very first words of the Covenant, which begin thus. We all, and every one of us underwritten, protest, that, after long and due examination of our own Consciences, in matters of true & false religion, etc. where they profess to have used long & due examination of their Consciences, before they swore and subscribed the Covenant. Now this is a falsehood so manifest, that men need not to examine their consciensces: but only to recollect their senses, and consider, what their eyes 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 used, was to hear it once read over, accompanied with a Panegyric, made by the Lord Lowdon, and a prayer by M. Henderson: and immediately thereafter, all almost, who were present, ran contentiously to it. Throughout the rest of the Country, the Minister's commendation of it was made to serve, for all the people's long & due examination, and presently followed their subscription, with an implicit faith upon the Ministers bare word: which is no sure ground to rely upon. 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 awakened by their false Alarms, did swear and subscribe it inconfideratly; that they might oppose the entrance of Popery, which, they were made believe, to be at the door. So that, it is evident, even to sense, that few of the Covenanters used any diligence, most of them used none at all, and none of them used 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 abjured 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 gross untruth is a little after the Middle of the Covenant, in these words. And, seeing many are stirred up by Satan and the Roman Antichrist, to promise, swear & subscribe, and for a time use the holy Sacraments of the Kirk deceitfully, against their own Consciences: minding thereby, first, under the external Cloak of religion, to corrupt and subvert secretly God's true religion, within the Kirk: and afterward, when time may serve, to become open Enemies and Persecutors of the same: under Vain hopes of the Pope's dispensation, devised against God's word, to his greater Confusion, and to their double condemnation, in the day of the Lord jesus, etc. Here, said the Catholic, are linked together divers 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 malicious, then to say, that the Pope stirs up Catholics, to swear and subscribe the Protestant, & to abjure the Catholic Religion, against their Consciences? That he stirs them up, to use the Protestants Sacraments, and that of purpose, to subvert their religion, under hope of his dispensation? First, the Catholic 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 less is the greatest of evils to be done, such as is, the renouncing of the Catholic faith, and swearing of a contrary Religion, against the light of a man's conscience. Secondly, she condemned the Helchesits, in the primitive times, 
Euseb. lib 6. cap. 31.  as Heretics; for affirming, that it was lawful 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 up Catholics, 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 Catholics, in October, 1606. Where he saith: We have understood, that you are compelled by the threaten of most grievous pains, to go unto the Temples of Heretics, to frequent their Meetings, to be present at their Sermons: Truly we undoubtedly believe, that those, who, with so great Constancy and courage have suffered most fierce persecutions, and almost infinite miseries, will never trespass so, as to be defiled with the society of the desertors of the Divine Law. Nevertheless, We, being stirred up by the zeal of our Pastoral charge, and out of the Fatherly care we have, of the Salvation of your souls, are forced to admonish and earnestly beseech you: that, by no means, you would go unto the Temples of Heretics, or hear their Sermons, or communicate with them in Rites: lest you incur the wrath of God. For it is not lawful for you, to do these things, without the damage of the Divin worship, and of your own Salvation. If the Pope dehorts so earnestly the Catholics, from going to the heretics Temples; how much more doth he dehort them, from abjuring the Catholic faith, and from receiving the Puritans Sacraments? If the Pope only connived at such actions, it would be a lie and calumny great enough, to say, he stirred up Catholics to do them. But it is a monstrous lie and calumny, to say, he stirs up men to do such abominations, when he stirs them up to the contrary. Neither can the Covenanters ever show, that any Pope did otherwise, since ever the Protestant religion began. The Catholics believe, that God has such a care of his Church, that it needs not, by perjuries, dissimulations, or any false ways, to be advanced: and they know also, that all heretical Churches need not, by such unjust means, to be by them subverted. For, by their own divisions, they are sufficient to subvert themselves; as long experience hath showed. Lastly, it is false, that these Catholics, who, against their consciences, renounce their religion; do it upon hopes of the Pope's Dispensation: For all Catholics know, that the Pope, as he himself professeth, cannot dispense in any thing, that is intrinsically evil, and against the eternal Law of God; as that action is, in the highest degree. All which may be known to moderate Protestant's, even by the Confession of Apostate Catholics.  
Therefore, these being so groundless lies, and malicious calumnies, the Covenant did well to begin them with the Father of lies; for thus it speaks: And, seeing many are stirred up by Satan & the Roman Antichrist, etc. But it had been no lie, if the Ministers had been yoked with the Devil in that work: For they have concurred oftentimes with him, to draw and force divers Catholics, 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 falsely lay to the charge of others, which may be showed by their own Monuments. Who is esteemed a more famous Protestant, than Queen Elizabeth, the Foundress of the Late English Church? And yet she is taxed by M. Knox, for feigning herself to have been a Papist, for bowing to Idolatry, 
Knox Chron. pag. 226  and going to Mass, all the time of her Sister Queen Mary's reign. It is known also, how shortly, after her sister's death, she subverted, all that in her lay, the Catholic religion; albeit she swore to maintain it, at her Coronation. Who gave her Dispensation to use 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 dispense with herself. It is yet fresh in all men's memory, 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 perjuries? That is one of their rare privileges, that they all, and every one of them, by more than Papal power, can dispense with themselves: as Becan shows, in a special Treatise of their Privileges.  
The third gross untruth 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 witness, 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 persuaded only in our Consciences, etc. As then the foundation was false, so is this fabric which is raised on it. For the most rigid Covenanters know, that many thousand Protestants were made to put their hands to the Covenant, whose hearts were far from it: and when they could, show 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 soon as these failed, they abandoned it.  
By all which, it is evident, that this Covenant, which contains so many gross 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 Denial of the Faith.  
THE Covenant carrieth this Title in print. The National Covenant, or Confession of Faith, etc. But it appeared very soon to us, not to deserve that Title; but rather that it ought to be called; a Confossion, or Denial of the faith, which it denies not simply, but with many horrible execrations and blasphemies.  
All heresies are of a Malignant Nature, consisting in denial of some points of the Catholic 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 all the points of the Catholic 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 untouched: but they rob every one of them, of some excellent privilege. For they spoil God of his goodness, by making him the Author of sin: Christ of his merits, by denying he died for all; and the holy Trinity of Glory. They spoil 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 freewill, the living of the prayers of the Saints, and the faithful departed of the suffrages of the living. They rob the Sacraments of Grace, and the Commandments of obedience. Yea, what have they left untouched, in the Church? They have taken away many books of the Scriptures, almost all the Sacraments, all Traditions, Priesthood, Sacrifice Vows, set Fasts, Festival Days, Altars, Relics, Holy Images, all Monuments of Piety, all the ancient Ecclesiastical Laws, all Order and Discipline, all Comeliness and beauty from the House of God. They have abolished the Apostolic Government, denied the Apostles Creed, subverted the Divine Commandments, and abjured all the Evangelical Counsels, and many more points have they destroyed, as we shall see, in the progress 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 denied so many points of the Catholic faith; and so overturned the Christian Religion, both in doctrine & discipline, & in all the Monuments and helps of Piety.  
As the matter of the Covenant is very large, containing so many points of the Catholic Faith, which it denies; so the manner, how it doth renounce them (which is as it were the life and form of the Covenant) is very considerable. For it doth not only deny these articles: but it detests and abjures them, yea and blasphemes them, adding a blasphemous Epithet, almost to every point. For thus it speaks: We renounce and detest the Usurped authority of the Roman Antichrist, his wicked Hierarchy, his Devilish Mass, Blasphemous Priesthood, Profane Sacrifice, Bastard Sacraments, Doubtsome Faith, Desperate Repentance, etc.  
Behold, said the Catholic to me, what a rhapsody of lies and calumnies, against manifest sense and experience, against the ancient faith and true religion was fathered upon 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 undoubted truth: and not only did Idolatrize it themselves: but, with furious zeal and rigour, enforced others, to adore, it against their Consciences, S. Cyptian affirms, that the Devil, 
Cypr. de sim●l. Praelator. Hieron in Esaian c. 21.  in place of the old Pagan Idols, has invented the deceits of Errors & Heresies: and S. Hierom saith: that all Heretics are Idolaters, adoring their own fictions, and imaginatio s, as divin truths. According to this doctrine, if the Covenant contain heresies (as we shall see it contains 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, carrying the name oh Chr stians, did more Idolatrize the fancies of their own brains, than the Covenanters have done. The prosperity of the Covenant for a time, did blind many: but now, the Visitation, which God has sent upon it, has opened the eye's of a great part; so that the Covenant, which was before the object of their greatest reverence & respect, is now become the subject of their laughter & sport. The Prophet jeremy foretells, that these miseries should befalls to all Idols. They are vain things, 
jeremy 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 Heretics? etc. Heresies prevail 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 eyes do behold their fooleries, than all are quiet 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 gross untruths in it, against sense. We shall now run briefly through the Spiritual untruths 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 Religion.  
THAT this matter may proceed more clearly, we shall set down in order the words of the Covenant; and then subjoin the Observations we made upon them. The Preface then of it goes thus.  
Covenant. We all, and every one of us underwritten protest, that, after long & due examination of our Consciences, in matters of true & false religion. We are now, throughly resolved of the truth, by the word & Spirit of God: And therefore, we believe, with our hearts, confess with our mouths, subscribe with our hands, and constantly affirm, 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 though mercy of God, revealed to the world, by the preaching of the blessed Evangel, and received, believed, and defended by many and sundry notable Kirks & Realms: but chief by the Kirk of Scotland, the King's Majesty, and the three Estates of this Realm as God's eternal Truth, and only ground of our Salvation: as more particularly is confessed in the Confession of our faith established, and publicly confirmed by Sundry Acts of Parliament: and now, of a long time, hath been openly professed by the King's Majesty, and whole body of this Realm, both in Burgh and Land. To the which Confession and form of Religion, we willingly agree in our Consciences, in all points, as unto God's undoubted Truth, and Verity grounded only upon his written word.  
To pass by the first sensible untruth, about the long and due examination of their consciences, which was lately touched; they pretend next, that they are fully persuaded 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 received 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 falsely, as any other sects, is very evident. For first, they falsely pretend to be persuaded of the truth of their Religion, by the word of God, seeing they believe divers points, as principal articles of their religion, which are expressly against the word of God. Which may be shown by many Instances: but we shall be content with two or three. The Covenanters believe, as the principal article of their religion, that man is justified by faith only, which is clearly against the word of God, which saith in express terms: Man is not justified by faith only. 
james 2.24.  They believe, that the Commandments are impossible to be kept: Which is against the word of God, which affirmeth that God's Commandments are not grievous, 
1. john. 5.3.  and that Zachary & Elizabeth did keep them. They believe, that the Eucharist is not the body and blood of jesus 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 persuaded of the truth of their religion, by the Word of God, seeing 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 wit: the perpetuity of the Church of Christ. For their whole religion is founded upon that supposition, that the whole Church of Christ had become Antichristian, 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 belief and the Scriptures, but to fly unto tropes & figures, and pretend, that these places of Scripture must be understood figuratively: which is the very fraud, that was used by the ancient heretics. So soon, 
Aug. lib 3. de doct. Christian. 6.10.  saith S. Augustin, as any Error doth prepossess their minds: they esteem all to be figures, which the Scripture saith to the contrary. Yea, they must bring senses, just contrary unto the words of the Scriptures: as for example, the Scripture saith: Man is not justified by faith only, which, according to their belief, must be understood, as if the Scripture said, Man is justified by faith only: which it nowhere saith. Therefore, if men can be persuaded by the Scripture, to believe such things, as are contrary to the express words of Scripture; the Covenanters are persuaded by the Scripture, of the truth of their religion: otherwise they are not; but rather persuaded 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, than all sects do, that is their own bare words: and therefore, they ought not to be believed more, then others. Secondly, They cannot be persuaded, by the Spirit of God, who oppose the Catholic Church, which, according to Christ's promise, is ever directed by the Spirit of Truth. S. john, who adviseth us wisely, not to believe every Spirit; but to prove the Spirits, if they be of God, gives this Touchstone, by which they may be tried. He that knoweth God, 
1. john c. 4. v. 6.  saith he, knoweth us, and he that is not of God, knoweth us not. In this, we know the Spirit of Truth and of Error. This same Touchstone has held in all succeeding generations. For these, who would not believe the Catholic Church, and the Pastors thereof, succeeding unto 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 heretics; who, with insolent folly, would appropriate the Spirit of God unto every one of their own giddy heads, and yet deny it to the whole Catholic Church, against the clear Scriptures The same holds against Calvin & his descendants, the Presbyterian Covenanters. Thirdly, They cannot have the Spirit of God, which is the Spirit of Unity, who have mingled among them, the Spirit of giddiness, and Contrariety: by which their Erroneous Spirit is discovered now, even to the most simple among the people. Lastly, the Covenanters falsely pretend that they are fully persuaded, 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 unconstant: for what is more changeable, than the private Spirit?  
Having seen now, said the Catholic, 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 pains 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 pitiful condition. For, about the space of a thousand, or 12. hundred years, your faith & religion were not known; and so all that time, there had been no means of salvation. By which device, you not only control the clear Scriptures: but also show your selus enemies to the Glory of Christ, to the riches of his Grace, and to the perpetuity of his Kingdom, 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 james, in his speech to the Parliament, 1605. sharply censures you, for this cruel opinion. We confess, saith he, that many Papists, (especially our Ancestors,) etc. may be saved: and often are saved: detesting, in this part, and judging worthy of fire the cruelty of Puritans, who yield Salvation to no Papist. Secondly, you describe your religion further, saying that it is now revealed 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 revealed of old, by Christ & his holy Apostles; and from that time, could never be hid: But your Presbyterian faith has just two contrary qualities, to wit: it is now revealed, and has lain long hid. S. Vincentius Lyrinensis showeth the nature of your faith, by describing the doctrine of the ancient Heretics. What do they propose, saith he, 
Vincent Lyr. cont. haeres. c. 12.  but new and unheard doctrines. For you shall hear some of them say. Come o you unwise & miserable men, (who are commonly called Catholics) & learn the true faith, which, besides us, none knoweth; which has lain hid many ages, but now is lately revealed and manifested. Neither doth it a white avail you, that you call your faith the Gospel; and the revealing of your faith, the preaching of the Gospel. For so, all heretics 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 remains a great question about the truth of your preaching; which is nothing but your private interpretation.  
Thirdly, to make your faith more commendable, you pretend, that it is both ancient & Universal. You pretend Universality, when you say, that your faith is believed, received, and defended, by many Notable Kirks and Realms, but chief by the Kirk of Scotland. Next you lay claim 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 use, or rather a show of it.  
But to speak first of the universality of your faith: where are all these many notable Realms and Kirks, which you affirm do profess your religion? In Europe no such Kingdoms can be found. For Swedland & Denmark are known to be Lutherians, who have neither Unity of faith with you, nor Communion in Sacraments, and abhor the very name of Calvin, & of all Sacramentaries. The Realm & late Church of England maintained the Hierarchy of the Church, abhorring very much the Anarchy of your Presbytery: and now, since England became a Commonwealth, it hates nothing more than the Soule-Tyranny, as it is commonly called there, of your Presbytery. The other famous Kingdoms of Europe are either totally, or for the much greater part, Roman Catholics: So that, the many Notable Realms of your religion, are as yet invisible, unless you would count all those to be of your religion, who are not Papists, or who go under the general name of Protestants. But that cannot be done; for the Universality of a Church requires Unity in faith, & Communion in Sacraments, which you evidently want, with a great part of Protestant Churches. And therefore, knowing that you want this Unity; you wisely pretend, that this faith, which you so much praise, is chief professed by the Kirk of Scotland. For every one of you pretends to be chief, and will not yield to another.  
Then you come as little speed of your Antiquity. For all the long time, that your faith was professed, 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 Universality & Antiquity of the Catholic Church, how would you glory; when you make such a stir, with your fewness and Novelty? For your one Kingdom, and your one hundred years, in which your religion has been professed: we can show you the same Kingdom, professing the Catholic religion, above 14. hundred years; and all the famous Christian Kingdoms 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, divers of which are glorious Saints in heaven, who lived and died in the Catholic Profession; To whom we may add, all the famous Christian Kings & Emperors, that have been in the world.  
But, albeit you were more spread, than you are: you would find no great advantage by it: S. Augustin compareing you, with good reason, to smoke, 
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 verified, in our time. For the late Church of England, intending to dilate herself in Scotland, did shortly thereafter vanish like smoke in England. Again, the Scottish Presbytery, endeavouring with great zeal, to propagate itself in England, lost soon much of its fiery force in Scotland. Secondly, Antiquity of your religion would tend no less to your ruin: for, as S. Hierom hath observed, all heresies please only men for a time, and when they grow old, they wear out of request as may be known, by the many alterations of religion, that have happened in Scotland; but especially in England, since their public fall from the Catholic religion.  
Then, for Acts of Parliament, whereby you say your faith is confirmed; they cannot be very many, seeing 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 King's Supremacy, which many Protestant Parliaments had enacted: and that, which was before declared Heresy, if not Treason, to deny, is now judged both great folly and Treason to affirm. The true religion is warranted by a higher authority, then by earthly Courts: But the Protestant religions are made, and unmade, by Protestant Parliaments.  
The last point here proposed contains three untruths linked together; as where you say, that you all willingly agree in all points: All the Horologes of the world will sooner agree, than 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, God's undoubted truth, which they cannot be, besides other reasons; because many Protestants doubt of divers of them, yea they think them undoubted falsehoods: and besides, yourselves are often changing them: which shows, that many articles of your faith are doubtsome; and your faith of them is nothing, but mere opinion.  
Lastly, it is most false, that all your faith is grounded only upon the written word: because you believe some things, without the word of God, as the changing of the Sabbath into Sunday, the baptising of infants; and, which is more, you believe some points against the express word of God; as your article of justification by faith only, to speak nothing of divers others. And moreover, you lay down a false ground, when you profess to believe nothing, 
2. Thes. 2.15.  but what is contained in the Scriptures, whereas they expressly bid you: Hold fast the Traditions.  
Thus we have seen all your pretences; as about the word & Spirit of God, the Universality & Antiquity, of your faith (by which you would make it more commendable) to be false & groundless. Now we shall see, how bitterly you renounce & accurse the Catholic faith.   

SECTION iv Of the Pope's Supremacy: where it is showed, that the Pope is not Antichrist, nor an Usurper: as the Covenanters do calumniate.  
AFTER the former Preface, follow these words of the  
Covenant. And therefore, we abhor and detest all contrary Religion & Doctrine; but chief all kind of Papistry, in general 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 Usurped Authority of the Roman Anti Christ, upon the Scriptures of God, upon the church, the Civil Magistrate, and Consciences of men, etc.  
Here you ingenuously confess yourselves, to have one quality, which all heretics have ever had; to hate and detest most the Catholic religion. And your practice showeth, 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 hear of any, that is become a Papist, he is sure to get no more rest. Next, as you falsely pretended your faith to be contained in the word of God: so now, as groundlessly, you pretend, the Catholic 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 Catholic Church is condemned by the Church of Scotland: But it is as true, that the Church of Scotland is condemned by the Catholic Church, which is of far greater authority, and which has judged & condemned all former Heresies, and Triumphed over them.  
Now follows your dismal song, with your abiurations & detestations of the Faith, Order, & Discipline of the Catholic Church; and first, you strick at the Visible head and Governor of it, under Christ, whom you call Antichrist: detesting his Authority, which you call usurped. The principal reason, for which you believe this strange article of your faith, to wit, that the Pope is Antichrist, is, because he claims Primacy over other Bishops, and extends his care over the whole Church, which he affirms to be committed to his charge, as unto S. Peter's Successor. If your reason were good, then S. Peter himself had been the first Antichrist: 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. Matthew shows, 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. john, and thereafter performed, 
Math. 16.  in S Matthew: where he said: Thou art Peter, or a Rock, and upon this Rock, will I build my Church etc. And I will give unto thee the keys of the Kingdom of heaven, etc. 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 keys of the Kingdom of heaven, & of binding and losing, 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. john 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 fail, and paid Tribute for him: but for brevity's sake, they are omitted.  
Now, we shall briefly see, how the holy Fathers understood these Scriptures. S. Gregory the great saith: 
Greg. lib ●. apost 7 ●  It is manifest to all persons, who know the Gospel; 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 julian.  We hold Peter, the Head and Root of the Church. And, in a word, all the holy Fathers affirm the same. They do likewise acknowledge, that the Bishops of Rome are S. Peter successors, in that supreme Authority. S. Athanasius, writing to Pope Liberius, saith: 
Athanas epist ad liber. & Ep. ad Felicem.  For this cause, the Universal Church is committed to you by our Lord jesus, that you should labour for all men. And again, writing to Pope Felix, he saith: Thou art Peter, and upon 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 Apostolic Chair did ever flourish. And elsewhere: Number the Priests from the Sea of Peter, 
Aug. in psal. count. 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 keys 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 themselves. But thou wilt ask me, how I prove that? even by our Lord's 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 kingdom, or that City; 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 Pope's authority hath, that it was conferred 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 rejected this authority, which has been established & confirmed, by Christ's special providence, unto this day; but more wickedly do you call it an usurped Tyranny, and believe the Pope (for vindicating and exercising the same authority) to be the great Antichrist; 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 Apostolic Sea, follow the example of all the holy Fathers and ancient good Christians: but these, who now a days endeavour to dishonour and revile them, have the Heretics for their Predecessors, who never carried goodwill to them. S. Augustin shows, that the Donatists called the Apostolic Sea, the Chair of Pestilence: but that is nothing, to the Epithets of the Covenanting Ministers. Who ex●eed, in rail and blasphemies, all that ever spoke: when they fall upon this point; making thereby the simple people believe, that Antichristian article of their faith, that the Pope is Antichrist. But the holy Fathers took it for an undoubted mark, that these, who did not acknowledge the Pope's authority, and were not of his Communion, belonged not to Christ, but to Antichrist. S. Hierom, writing to S, Damasus, saith: who gathereth not with thee, scattereth: that is, who it not Christ's, is Anti-christs'.  
Having now seen, that the Pope (whom the Covenanters call maliciously Antichrist) is the Vicar of Christ: it remains evident, that his Authority is lawful, & not usurped. For he, who is a just Possessor, is no Usurper. Yea he has been so far, from usurping over the Scriptures, the Church, etc. that he has chief preserved them, from the Usurpations and corruptions of Heretics. And first, it is showed, that he doth not usurp over the Scriptures, as the Covenanters do calumniate: For he neither Usurps over the letter, nor the sense of them. Not the first. For both the Pope & whole Catholic Church profess, 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, unto our hands: whereas, it might have been altogether corrupted, or totally perished, for Protestants. Neither do the Pope, or Catholic Church usurp over the sense of the Scriptures: but they preserve that sense, which is conform to the Vanimous consent of the ancient fathers, & of the Primitive Church. Secondly, the Pope doth not usurp 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 Usurpation of Heretics. Thirdly, He doth not usurp over the Civil Magistrate. The experience of many ages, in all Christians Kingdoms & Commonwealths, is more than sufficient, to make this good: & to manifest the impudent falsehood of the Presbyterian calumny, to the contrary. Fourthly, The Pope doth not usurp over the Consciences of men, but as chief Governor of the Church, has lawful authority to make Ecclesiastical Laws, which bind in Conscience; as also all the just Laws of Kings & other Civil Magistrates do bind in Conscience, to which their subjects ought to obey, according to that of S. Paul: Be subject, not only for wrath, but also for Conscience sake. 
Rom. 13.5.  And the contrary doctrine of Protestants, which affirmeth, that neither the Laws of Church, Kings, or other Magistrates do bind in conscience, is much detested by the Catholic Church, and opens a broad way to all disobedience.  
But now, it will not be amiss to show, how you are destitute of all lawful authority and deeply guilty of the same Usurpations, which you falsely impose on others. First, all heretics, who go out of the Church, and having no lawful calling, or authority, take upon them to be Pastors, and impose their new doctrines & Laws, upon the Church, are truly Usurpers, and are called Thiefs by our Saviour; who enter not by the door, but climb up another way. So S. Optatus speaks to the Donatists: How comes it to pass, 
Opt. lib. 2. cont. Parmen.  saith he, that you, who are fight against the Chair of Peter, by your presumptions and Sacrilegious boldness, contend to Usurp the keys of the Kingdom to yourselves. Thus Luther & Calvin, the two chief. Apostles of Protestants, were Usurpers; who, being private men, without any lawful calling, or authority, would bring in new doctrines, and prescribe laws to the whole Catholic Church. And in this, the Covenanting Ministers do imitate them. Secondly, they usurped in particular, over both the letter and sense of the Scriptures. For Luther added the word Only to them, in the matter of justification, and took the whole Epistle of S. james, and the Apocalypse from them. Calvin also, by his private Spirit, made up a new Canon, not known before his time: expunging many books anciently received, out of the Scriptures: which new Rule the Covenanters follow. Then, for the sense, they transgressed the bounds set by the Fathers, rejecting the ancient sense preserved by the Catholic Church, and invented new senses of their own imaginations, which they enforced upon others, as divine Truths. In this also, you Covenanting Ministers, have followed closely their footsteps. For you have been no less fertile, in inventing such new senses; then active, in enforcing them upon others. Thirdly, your pretended Reformers were Usurpers over the Church, who, having no lawful calling, nor authority, took upon them to be Reformers of the Church: who would impose their own fancies, as laws & divine Oracles on the Church: who insolently▪ would take upon them, to judge and condemn the whole Catholic Church; and who, under pretext of Reformation, have destroyed almost all that is sacred▪ in the Church; barbarously destroying many excellent Churches, and Sacrilegiously usurping and plundering the riches & Ornaments of them. This Luther and Calvin did, at the beginning, and this you have completed in a great measure, above all their progeny. Fourthly, you are also very guilty of Usurpation, over the Civil Magistrate. The late rising of your religion cannot furnish us old histories: but for your short time, you have been pretty busy, and afford us a good store. For, in our Country, there have been only 3. or 4. Princes, since your religion Began, and none of them has been exempt from your Usurpation. First, The Queen Regent was deposed by you, from her Regency, and died shortly thereafter, for grief. Secondly, How you used her daughter, Queen Mary Stewart, it is notoriously known to the world: For, after you had imprisonned her, & enforced her to renounce her Crown; you never desisted; till, by persecuting of her unto 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 Usurped over King james her Son, he himself hath registered, to your no small infamy. And albeit you did not prevail against him; yet, you have paid home that deficiency with Usury, to his Son the late King Charles. By this may be seen, whither the Pope or you do Usurp more, over the Civil Magistrate. Lastly, you have been great Usurpers over men's Consciences, as may be known (to pass by all other instances) by your furious urgeing this same Covenant, upon 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 Usurpations, which you falsely object to others.   

SECTION V That the Laws of the Catholic Church are not Tyrannous, nor her doctrine, concerning the Scriptures, and office of Christ, erroneous.  
AFTER you have renounced the Pope's authority, as unlawful, than you renounce his Laws as Tyrannous, and the doctrine of the Catholic Church, concerning the Scriptures & the office of Christ, as Erroneous. For thus you speak in your Covenant:  
We detest all his Tyrannous Laws, made upon indifferent things, against our Christian liberty. His Erroneous doctrine, against the sufficiency of the written word, the perfection of the Law, the office of Christ, and his blessed Evangel.  
If you renounce all laws, made upon indifferent things, pretending, that they are against your Christian liberty: than you renounce the most part of all Laws, both Civil and Ecclesiastical, (which are ordinarily, upon such matters) and, in a certain manner, restrain liberty. Then you may renounce also the Laws of the Apostles: 
Acts 15.  for they made some, upon indifferent things; as to abstain 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 Laws, albeit they restrained liberty; yet they were not against Christian liberty, which consists principally in three things, to wit, in freedom from the slavery of sin: in freedom from the fear & servitude of the Moral Law, by receiving the gift of Charity, through Christ's grace, whereby we willingly and ioyfully-fullfill the Law: and lastly, in freedom from the bondage of the jewish Ceremonial Law, which S. Peter calls a heavy yoke. These are the liberties, wherewith Christ has made us free (as was shown me, at more length) and are not, as the Covenanters do imagine, a liberty to do, what every man lists, or to be under no obedience of Spiritual, or Temporal Laws. Against which licentious liberty S. Peter gives warning, in these words: Be subject unto every humane Creature, for God, 
1. Pet. 2.13.  etc. as free, and not as having freedom, for a cloak of malice. And S. Paul to the Galatians: You are called brethren into liberty: 
Gal. 5.13.  only make not this liberty an occasion to the flesh, etc. Now all the Laws of the Catholic Church, against which the Ministers make heaviest complaints, as about lentfasting, abstinence from flesh on fridays, the single life of Church men, and the like, may be easily shown to have been observed, in the primitive times, to be most just, nowayes Tyrannous, or against our Christian liberty; but that they rather tend unto Christian perfection, which is the greatest liberty of a Christian: and that the Ministers, who speak so much against these holy Laws, make their liberty [as S. Paul speaks] an occasion to the flesh, or as S. Peter saith, a cloak 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 Catholic Church, unto which Christ has given so great authority. For have not you, dureing the space of some few years, heaped up more Laws 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 Laws is made upon indifferent things, and some of them, in the judgement of many Protestants, upon false things: as your Laws for swearing & subscribing the Covenant. You pretend much Christian liberty, which you promised to the people; but indeed you kept them in more than jewish slavery. For, to pass by many other instances, you would not suffer the people, upon Sundays, after they had been much wearied, hearing both your long some Sermons & prayers, to be seen on the streets, or to go and recreate themselves in the fields: which truly was greater than a judaïcal servitude. The Catholics find the yoke of Christ sweet, and the Laws of his Church, their loving Mother, not heavy. But many Protestants find the yoke of your Presbytery, which they esteem a cruel stepmother, to be very bitter, and think your Laws, not only against their Christian liberty, but also insupportable.  
Now, we come to your other heavy accusations against the Catholic Church, which, for brevity's sake, we must only touch. You accuse her doctrine, 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 contains immediately the substance of our faith, all the articles necessary necessitate medij, for man's Salvation: and also it contains mediately, all, that we are to believe, in that it remits us to the Church, which it assureth us, 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 mediately 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, seeing we do that, which is conformable to the Universal Church, which the authority of the same Scripture commends unto us. And in this sense, the written word is most sufficient. But it is not sufficient in the common sense of heretics, who will have the dead letter of the Scripture, to be sufficient, without having recourse to the Catholic Church for the true sense of it: and who will have nothing to be believed, but what is formally & expressly contained in it. For that is directly against the Scriptures themselves, which refer us to the Church, and bid us stand fast, and hold the Traditions: That is also against the doctrine of the ancient Fathers. S. chrysostom 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 use Traditions: 
Epiph. hares. 61.  for the Scriptures have not all things. That is contrary to the practice of the Covenanters, who believe somethings without Scripture, and divers 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 expressly 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 Logic and Consequences: which doctrine makes them fall into another gross folly, to quite the Church, the pillar and ground of Truth, and have recourse to Philosophy and fallible consequences; wherein these new sects are not behind with them, but by the same principle, do undermine them.  
You next accuse the Catholic Church of erroneous doctrine, against the perfection of the Law, the office of Christ and of his Evangel: But you do not make good your accusations: neither show you, wherein these pretended Errors do consist. Yet it may be easily shown, that your accusations are false, and that yourselves are guilty of the same crimes. For the Catholic 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, than the precise keeping of the Law: yet that doctrine is nothing against the perfection of the Law. For this, was the doctrine 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, adjoind: if thou wilt be perfect, sell that thou hast, and give it to the poor. S. Paul also saith: Who maries, doth well, but who maries not doth better. S. Augustin upon our Saviour's 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 appear, that the doctrine of the Catholic 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 degree: and so the Catholic 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 Counselled, which may be preferred in perfection, to some works commanded, and so some Counsels may be called more perfect, than 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, than not to steal, which is a precept: As it is also more perfect, to keep chastity, then to marry, and not commit adultery. Again, there are some Counsels more perfect, than 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 lawful, for the Love of God; then to equal and prefer nothing to God, which is commanded. Therefore, as the Catholic Church is free of Erroneous doctrine, against the perfection of the Law; so we may justly infer, that your doctrine, 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 believe, that the Pope & the Catholic Church are sworn Enemies to Christ & his Gospel; yet it is well enough known, that Christ and his Gospel are more honoured in the Catholic Church, then among all the sects of the world. For it is by her means, the Gospel has been preserved, and Christ's name has been honoured among all Nations, all which she alone has converted to the faith. But you are enemies to all Christ's offices. For you would destroy his Kirgly office, by making him a king many hundred years, without a kingdom, and, by destroying the spiritual government thereof; bringing in place of it, the Anarchy & confusion of your Pressbytery. You are Enemies also to his Priestly office, by abolishing the daily Sacrifice; for the continuance of which, he is called a Priest for ever, after the order of Melchisedech. You are Enemies likewise 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 Antichristian Errors. Lastly, albeit you pretend to honour the Gospel, and make it the only rule of your faith; yet you do just the contrary: because you deny what it affirms, and believe the contrary to what it teacheth in express terms, and you make it such a Rule, that you frequently oppose your judgements to it, as has been more than once shown.   

SECTION VI That the Doctrine of the Catholic Church, concerning Original Sin, justification, 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 inability and rebellion to God's Law: our justification 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 Catholics doctrines corrupted, which oppose their corruptions. So the Covenanters here call the Catholic doctrine, concerning Original sin, corrupted, which indeed is most pure, and op●oseth the most poisoned source of almost all their corruptions. The Catholic Church teacheth principally three things in this matter, against the Errors of the Calvinists. First, that all Children, as well of faithful, as of infidel parents, descending from Adam by natural generation, do contract Original sin, and are borne in it: which is against a corrupt doctrine of Calvin, who affirmeth, that the Children of the faithful are borne Saints. Secondly, the Catholics teach, that Original sin is quite taken away and purged in the Sacrament of Baptism: which is against an other corruption of Calvin and his followers, who affirm, that Original sin still remaineth in us, even after Baptism. Thirdly, the Catholic Doctors ordinarily teach, that Original sin is nothing else; but a privation of original justice or justifying grace, which was in the Superior part of the soul, which is restored to us by the merits of Christ in the Sacrament of Baptism: which is against a most corrupt Error of all Calvinists, who affirm, that Original sin is nothing else, but concupiscence, or a pravity of Nature, by which the Image of God is utterly defaced in man, and by which Adam & his posterity became Enemies to God, slaves to Satan, 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. add 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 showed, 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 Catholic, who show, 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 justice. And as Original justice, albeit it comprehended many supernatural perfections, both in the soul & body, consisted principally & properly, in that justifying grace, by which the soul was adorned, and United unto God the Sovereign good; so original sin, is the privation only of that justifying grace, in the Superior part of the soul; the want of which makes the soul deformed and averted from God. And seeing this want is taken away by Baptism, and the whole grace, as it beautified the soul, is entirly restored: the whole guilt of original sin is taken away, and the whole essence of Original justice is recovered again, by the merits of Christ. Then for Concupiscence, which is left after Baptism, it is not truly any sin, but a weakness & imperfection of Nature, proceeding from the former Original sin, as all sicknesses, miseries and death itself are. All which are left in us, even after the sin itself is taken away, to put us in mind from what happy Estate we had fallen, and to stir us up to labour more diligently, and to call more earnestly, for the help of God's grace. Neither is the grace, which we receive from Christ, the smaller or weaker, that it doth not take away concupiscence, and restore us to the whole rectitude, which Adam enieyed: but it is rather more strong, since many by it do stand even with all that weakness 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 divers authorities & reasons, which were too longsome here to insert. It shall be sufficient to bring one testimony of S. Augustin against calvin's 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 etc. Yea, he showeth, that concupiscence is so far from being sin, when it is resisted, that it becomes rather the matter of Victory, and of a Crown unto us. 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 up, which when it is performed, we fall not into sin; but after some wrestle, 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 rejected.  
As then, the Catholic doctrine, concerning Original sin, is the same holy & pure doctrine of the Primitive Church; so your doctrine, o Covenanters, is full of corruptions. For, besides that it corrupts the Catholic Faith; it corrupts both your souls & bodies. This yourselves do confess: 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 Soul & body: and that this corruption of nature, dureing this life, doth remain in those, who are regenerated: and, that both itself, and the motions of it, are truly & properly sin. Moreover, it corrupts all your best thoughts, words, and actions. For so you profess, that by it, you are utterly indisposed, disabled, and made opposite to all good, and wholly inclined to all evil. This also M. Calvin did teach, 
Call in Antid. Con. Trid. sess 6. c. 16. Shells. p. 146.  saying: The viciousness (of original sin) which remains in us, defiles, before God, what ever works proceed from us. Of which doctrine M. Shelford a Protestant gives his opinion, thus: These, who say so, cannot, in my judgement, be excused from extreme blasphemy. Thirdly, it corrupts Grace; for it makes the Grace of Christ so weak and imperfect, that it cannot free us from the corruption of Original sin. And lastly, it is the source of many corrupt errors; as of your justification by faith only, the impossibility of keeping Gods commandments, the denial of all good works, of inherent justice, & 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 Catholic doctrine, concerning our natural inability and rebellion to God's Law, is not corrupted; because as it teacheth, against the Pelagians, that we are unable, by the power of nature, to keep God's Law: so it affirmeth also, against the Presbyterians, what is impossible to be done by nature, is possible by God's grace: and what we cannot do of ourselves, we can perform by the strength of him, who comforts us. Which might be easily shown to be S. Paul's 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 inability, that it denys all supernatural ability, even with the assistance of God's grace, to keep his Law. You profess yourselves to be so naturally rebels to God; that all his grace cannot make you good subjects: which shows, that both your doctrine & yourselves are very much corrupted. The same may be showed of Sanctification. For the Catholics teach: that no man is so perfectly holy here in this pilgrinage, but he may every day advance in holiness, and be renewed daily in the inward man: and that no person, even the holiest, 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 holiness, in some degree svitable to the observation of the divine Commandments, as has been showed above, chap. 14. p. 145. But your doctrine is very corrupt, which makes 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 minute; So that such sanctification may be rather called profanation; and such imperfect obedience to God's Law, may be justly termed Disobedience.  
Lastly, if the Catholic doctrine, which affirmeth; that man is not justified by faith only, be corrupted: then the Scripture is corrupted, which teacheth the same, not only in substance, but in express words; proving it by divers arguments & examples, and comparcing those, who believe the contrary, to Devils; as we have seen above, chap. 15. pag. 157. But your doctrine, in this principal article of your faith, is very much corrupted which corrupteth the pure fountain of God's word.  
By all which, may be seen, not only, how falsely you accuse the Catholic doctrine of corruptions, in all the former points; but also how truly your own doctrine 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 use 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 judgement against Infants departing without the Sacraments: His absolute necessity of Baptism: His blasphemous opinion of Transubstantiation, or real presence of Christ's body in the Elements, and receiving of the same, by the wicked, or bodies of men: His dispensations of Solemn Oaths, perjuries, and degrees of Marriage, forbidden by the word: His cruelty against the Innocent divorced.  
As an impudent strumpet, said my Catholic friend, is accustomed, when she contends with a  Matron, to object such crimes to her, whereof herself is notoriously guilty; So here the Covenanters do accuse the holy Catholic Church, the Immaculate Spouse of jesus-christ, of Errors & corruptions, in the nature, number & use of the holy Sacraments, whereas themselves are miserably corrupted, in all these points. Which shall be briefly shown.  
First, you accuse the Catholic Church of corrupted doctrine, concerning the Nature of the Sacraments: which must be, because she teacheth, that the Sacraments of the new law do confer grace. But we have seen above, that this is most true doctrine, conform 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 confer Grace, and makes them only simple tokens, signs, and seals, without all efficacy, and which equals the Sacraments of the old Law in excellency unto 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 Catholic 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 Catholic doctrine of corruption, concerning the Number of the Christian Sacraments, whereas indeed, your doctrine, if we will judge of it by your first Reformers, is not only full of corruption, but also of confusion in this matter. The Catholics do constantly teach, that there be 7. Sacraments of the Law of grace, instituted by jesus-christ; to wit: Baptism, 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 appear by the Council of Florence. For all which Sacraments, the Catholics do bring express Scriptures & Testimonies of the holy Fathers, some of which we shall briefly touch. To speak than nothing of Baptism and the Eucharist, which are out of question, Confirmation is showed 2. Cor. 1. and 1●. verse, where it is said: He that Co●firmeth us with you in Christ, and hath anointed us, God, who also hath sealed us, and given the pledge of the Spirit in our hearts. And Acts 8. verse 14. when Philip the Deacon had converted Samaria, Peter, and john, were sent to confirm them, who, when they were come, saith the Scripture, prayed for them, that they might receive the holy Ghost etc. Then did they impose their hands upon them, and they received the Holy Ghost. Of which S. Augustin saith: 
August. lib. 2 cont. lit. Petil. c. 104.  The Sacrament of Chrism, in the kind of Visible seals, is sacred and holy, even as Baptism itself.  
Penance, is showed, john 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 retained. Of this power, which Christ has given to Priests, followeth the necessity of Confession. For, if the sins retained on earth be retained, and not remitted in heaven: and on the other part, the Priest cannot remit the sin, unless he know it, as it is manifest he cannot: nor can he know it, unless it be told him: it followeth necessarily, 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 used in the Apostles times, 
Acts 19 v. 18.  as appeareth in the Acts, where it is said: Many of them, that believed, came Confessing and declareing their deeds. Of this Sacrament S. Ambrose giveth testimony, 
Amb. lib. de poenit. c. 7.  who refelleth thus the Novatians. Why do ye baptise, 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 themselves this power by Penance, or by Baptism. 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 soul itself, and reacheth even to the heavens, etc. what power I beseech you, 
Aug. lib. 50. homiliar.  can be greater than 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 testimony. 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 Prophecy, with the imposition of the hands of Priesthood. Our Saviour said to his Apostles: Receive the Holy Ghost etc. john 20. S. Augustin calleth Holy Order a Sacrament, compareing it with Baptism. 
Aug lib. 2. cont. Parmen c. 13.  Let them explicate, saith he, how the Sacrament of the Baptised, cannot be lost, and the Sacrament of one Ordained can?  
Extreme Unction is clearly in Scripture. Is any man sick among you, saith S. james, 
james 5.13. etc.  let him bring in the Priests of the Church, and let them pray over him, anointing him with oil, in the name of our Lord; and the prayer of faith shall save the sick man, and our Lord will lift him up; and if he be in sins, his sins shall be forgiven him. Upon which S. Chrysostom saith: 
Chrys. lib. 3. de Sacerdotio.  The Priests have authority to forgive sins; not only, when they regenerate us, but afterwards also. For is any sick among you, saith the Apostle, let him bring in the Priests, etc.  
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. Upon which, S. Augustin saith: That, 
Aug. tract. 9 in joan.  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 conjunction. 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 reject, 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, seeing they are demonstrated by divine Tradition, which is of no less infallible authority, than the Scripture itself, as has been proved above; and this Tradition is evident, both by the consent of the holy Fathers, and by the constant belief & practice of the whole Church, which has used these Sacraments in all ages, according to the ends for which they were instituted. And therefore, the Catholic doctrine concerning the number of the Sacraments, which flows 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 Luther's followers admit three Sacraments, to wit: 
Ap. Becan. in Man. lib. 1. c. 8.  Baptism, Eucharist & Penance, as may be seen in their Catechisms. Zuinglius receives also three, but not all the same: for in place of Penance, he puts Matrimony. 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 bvilders of Babylon, following, neither Scriptures nor Fathers, but their own fancies. Wherein you are not behind with them, swarving from the doctrine 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 virtue and efficacy, as has been showed above, chap. 21. in fine.  
You accuse next the Catholic Church of corruptions, concerning the use of the Sacraments. But it is sufficient against your accusations, that these uses of the Sacraments, which you most blame: as private Baptism, private Communion, etc. are known to have been observed by the holy Primitive Church; are in themselves laudable; and tend much to the devotion & comfort of the faithful; and are also approved by divers learned & moderate Protestants. Whereas your doctrines & practices make your Sacraments altogether graceless, and almost Useless and Comfortless; for which you are blamed by divers Protestants.  
Moreover, you are enemies also to the very Ceremonies, with which the Sacraments are administrated in the Catholic Church. It is not sufficient for you, to have taken away the fruit of Grace from these heavenly Trees, planted by God in the Garden of his Church, as in a heavenly Paradise; unless you pull away also the Ceremonies, which serve, as leaves and Ornaments to them. You detest all Ceremonies not contained in the word of God: By which you lay down a most false & deceitful principle, as if no Ceremonies were to be used, which were not expressly there. For first, the Scriptures contains not expressly all doctrines, but refers us to the Church and to Traditions, as we have seen above. How much less than doth it contain all Ceremonies? Secondly, As our Saviour, when he did institute the Sacraments, did not prescribe the particular form, by which they should be celebrated, but left that to the wisdom of his Apostles; so his Apostles did not set down that manner in writing S. Augustin expressly affirms the first part, 
Aug. ep. 118. ad januar.  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 his 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 express that manner or order in the Scripture. And the same may be said of the other Apostles. Thirdly, Some Rites and Ceremonies used 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 dined or supped, assemble to receive that Sacrament; or as these, whom the Apostle reproves and corrects, mingle it with their Tables, etc. For it seemed good to the holy Ghost, that, for the honour of so great a Sacrament, our Lord's 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 jacob a private man used a new Ceremony, by erecting a stone, by pouring oil upon it, and giving it the title of Bethel: 
Genes. 28.  If the Synagogue of the jews 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 Freewoman, the holy Church the immaculate Spouse of jesus-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 Catholic Church which is governed by the Holy Ghost, in all truth, according to Christ's 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 do not observe it. For, where have you Scripture for the Godfathers & Godmothers', 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 & customs, besides your stool of Repentance? When did your Ministers observe that ceremony of washing the feet of others, which was used by Christ, 
john. 13.5.  before the celebration of the Eucharist? When did either they, or their Elders anoint the sick, according to S. james precept. Whereby it is evident, that you observe some Rites, which are not contained in the scriptures; and others you neglect, which are there particularly recommended.  
As than it is clear, that the Church of Christ may use ceremonies, which are not expressed in Scripture; so these Ceremonies, which she observeth, are most commendable: because they are most ancient, and were used in the primitive times, as Coccius shows by the testimonies of the holy Fathers: they are most observable: 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 custom to dispute, as S. Augustin affirms, is most insolent madness. Therefore, without, or rather against all reason, do you detest the Ceremonies of the Catholic Church. No religion can be without Ceremonies, and we see in the Scripture, that all great mysteries are accompanied with sublime & significative Ceremonies, as our Saviour's Nativity, Baptism, Transfiguration, Resurrection, Ascension, the Descent of the holy Ghost etc. Our saviour also, at all great & solemn actions, used many Ceremonies, as at the raising of Lazarus, the cureing of the man, who was both deaf & dumb, Mark 7.33. and upon many other occasions: all which Ceremonies serve as Ornaments of religion, presenting an external Majesty to the senses, and making the spiritual mysteries to be more clearly understood, to be received with greater reverence, and to be more deeply imprinted in the hearts of the beholders. The same might be easily verified of the Catholic Ceremonies. Therefore, you, who under pretext of spirituality, are professed 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 use your words) the Pope's 5. bastard Sacraments. But that is only proper to adulteress Churches, to have bastard Sacraments. The Catholic Church has none but lawful Sacraments, instituted by her heavenly Spouse jesus-christ, of admirable virtue & 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 virtue 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, under the name of the Pope, you detest, the judgement of the Catholic Church, as cruel, against infants dying without Baptism; and for the absolute necessity of Baptism. But this was also the judgement of the Primitive Church, yea of Christ himself, who has said: 
john. 3.5.  unless one be borne again of water & the Spirit, he shall not enter into the Kingdom of Heaven. And therefore is not cruel, as has been showed above, at more length. Whereas your judgement is both false and cruel against many children dying with Baptism, excluding them from heaven. Yea not only your judgement is cruel, but also your practice, suffering many children to die without Baptism: 
Confer. Hampton-Court.  for which cruelty, King james affirmed that your Ministers, who were guilty of it, would be damned.  
You accuse next the Catholic Church of blasphemy, for believing the Real 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 believe Christ's words expressed, by 3. Evangelists and one Apostle, and who follow the constant doctrine of the holy Fathers & of the ancient Church, as the Catholics do in this matter; as has been showed above.  
And, if the wicked did not receive the body of Christ, how could they be guilty of it, as the Apostles affirms the unworthy receivers of it to be? But you are rather guilty of blasphemy, (even in the judgement of Protestants,) who will not believe Christ's clear words; and deny thereby his Omnipotency. Luther, your first Apostles gives this judgement of you: We censure as heretics & aliens from the Church of God, the Zwinglians & 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 madness, 
Conrade. Shlussel. Theol. Calvin l. 1. c. 3.  that they dare call in question God's omnipotency.  
Then you accuse the Pope & Catholic Church, for Dispensations in solemn Oaths and Perjuries. 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 lose from punishments, and free men from the bonds of sins, according to that power, which Christ gave to her, saying: whatsoever thou shall lose on earth, 
Math. 16,  shall be loosed in heaven, etc. But it must be for a just cause, and without the just prejudice of others, as Becan shows, 
Becan de ur. & iustitia quest. 88 q. 11  or else the dispensation is not valid. Perjuries 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 lawful power of dispensing to the whole Catholic Church, such as S. Paul used with the incestuous Corinthian; and yet appropriate it to every one of your selves: and should object that falsely, as a crime to others, whereof yourselves are so deeply guilty. For it is known, how many oaths & vows your first Reformers did either break, or dispense with, at their own hands; and if we will believe King james, 
Basilicon Doron p. 41.  you are not behind with any, in these enormities.  
You accuse also falsely the Pope & Catholic Church, for dispensing in degrees of Marriage, forbidden by the word of God; that is by the Law of Christ; unless you will have the Ceremonial Law of the jews, 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 marry 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 Laws, forbidding & dissolving Marriages, in degrees not prohibited by the Eternal Law of God, which serve, as outworks, to guard the divin Law. She dispenseth indeed sometimes, upon good reason, in her own laws, but never in the eternal Law of God, which she professeth to be altogether indispensable.  
Neither is the Pope and Catholic Church guilty of cruelty, against the innocent divorced, by forbidding them to marry; unless 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 marrieth another, committeth adultery, and he, that marrieth her, committeth adultery. 
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 remain unmarried, or to be reconciled to her husband. Whence it is clear, that neither of the parties can marry, 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 books de adulterinis coniugijs, 
Aug. lib. 50. hom liar. hom. 49.  and elsewhere, he saith: It's lawful for the cause of fornication, to put away an adulteress wife: but dureng her life, it is not lawful to marry another, etc. These are Adulteries, not Marriages. Is Augustin contemned? let Christ be feared. Two Ancient Counsels do also confirm the same doctrine Therefore, 
Concil. Elibert. c. 9 & Milerit. c. 17.  the Catholic Church in denying Marriage to the innocent party divorced, is not cruel, as you calumniate; but observes the just 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 remedy prescribed by the Apostle; to reconcile themselves to the guilty party. But indeed you are cruel, who, under pretext of mercy, do allow men, to Violate the just Law of God: and, under the name of Marriages, authorise people to commit Adulteries, to the destruction of their souls. So that, it is truly verified of you, that your mercies are cruel. But let us proceed now to your other abiurations.   

SECTION VIII. Of the Christian Sacrifice, and of Priesthood.  
AFTER you had rob Christians, of almost all the Sacraments, and of our Saviour's legacy, to wit, his precious body; now you would rob the Church, of the Christian Sacrifice, and would spoil God of the greatest external honour, that can be rendered 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 terms of your Covenant.  
We detest his Devilish Mass: His blasphemous Priesthood: His profane Sacrifice for the sins of the dead and the quick.  
As never any Religion, neither under the Law of Nature, nor under the Law of Moses, wanted Sacrifice, which is a Sup●●m worship due to God alone: so the Chris●●●n Religion, which excels all Religion's tha● 〈◊〉 have been, is not destitute of that perfection, 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 sworn, 
Psal. 109.4.  Thou art a Priest for ever, according to the Order of Melchisedech Which words have relation to these of Moses: 
Genes. 14.18.  Melchisedech King of Salem brought forth bread and wine, for he was Priest of the most high God. The holy Fathers understand that Prophecy, of the Christian Sacrifice of Christ's body & blood, under the forms of bread & wine. So S. Cyprian: who is more Priest, 
Cypr. epist 63. add Cecil.  saith he, of the most high God, than our Lord jesus-christ, who offered a Sacrifice to God his father, and offered the same, which Melchisedech had offered, that is bread & wine; to wit 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 under Christ the Priest, is offered up that, which Melchisedech brought forth, when he blessed Abraham. And again, speaking of Melchisedeches Sacrifice, he saith: There did first appear the Sacrifice, which is now offered up to God by Christians, in the whole world.  
The second Prophecy is in Malachi, where God saith to the jews, 
Malachi ch. 1. v. 10.  I have no pleasure in you, neither will I accept any offering at your hands. For, from the rising of the Sun, to the going down of the same, my name shall be great among the Gentiles, and there is offered & Sacrificed to my name, in every place, a pure oblation. The holy Fathers understood this, as a most clear Prophecy, of the Christian Sacrifice. So S. Ireneus: Among the 12. Prophets, saith he, Malachi did so foretell of it. 
Ireneus lib. 4 c. 33.  I have no pleasure in ●u, etc. most clearly signifying by these words, that the first people should leave off to offer unto God: and, in every place a Sacrifice, and that pure, should be offered unto him. So also S. Augustin did understand it. 
Aug de 〈◊〉 it. l. 18. c. 26.  Malachi, saith he, prophesying of the Church, which we see now propagated, saith most clearly unto the jews, in the person of God. I have no pleasure in you, etc. since then we see the sacrifice, by the Priesthood of Christ, according to the Order of Melchisedech offered up in every place, &c and they cannot deny, but the sacrifice of the jews is ceased: why do they yet look for another Christ, seeing that, which they read Prophesied, and see fulfilled, could not be accomplished, but by him? If this Prophecy be so strong against the jews, it is no less forcible against the Covenanters.  
As the Prophets foretold so Christ fulfilled, by instituting this Sacrifice: by offering it up himself; and by ordaining it to be offered up unto 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 ordained the same oblation to be continued, when he said to his Apostles: Do this in remembrance of me. So the holy Fathers expressly teach. S. Ireneus, who lived in the second age, speaking of Christ's 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 up to God, throughout the whole world. S. Cyprian affirmeth clearly the same truth, saying Our Lord & God jesus-christ, 
Cypr, lib 2. epist. 3.  is the high Priest of God the Father. He offered up himself a Sacrifice to his Father: and the same he commanded to be done in his remembrance. To which two we shall only adjoin 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 unto God supreme honour & worship; testifying his Sovereignty, & power of life & death, by this most excellent Sacrifice of Christ's body & blood, which the holy Fathers called the Sacrifice of the Mass: The Virtue 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 Country, near to Hippo the City of S. Augustins' residence, being vexed with evil Spirits, to the great loss of his  and affliction of his Servants, he came and desired that one of our Priests (saith the holy Father) I being then absent, would go and pray, that the Devil might be chased away. Whereupon one went, and offered up, saith he, there the Sacrifice of the body & blood of Christ, to the end that the vexation might cease: and by God's mercy it did cease immediately.  
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, than the Christian Sacrifice of Christ's precious body & blood, under the forms of bread & wine, which was foretold by the Prophets, instituted and offered up by Christ himself, and was thereafter offered up by the holy Apostles and their Successors; so you very wickedly call it Devilish: For that cannot be Devilish, which was ordained 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 Antichrist, is to abolish it in the later days. Daniel 11.31. and Luther your first Reformer, 
Luth. de Missa pri. tom. 7.  by a strange divine Providence did confess to the world, that the Devil did stir him up, 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 up unto 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 affirms, 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 jesus-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 unto him, since the Creation.  
That the Christian Sacrifice is offered up for sins, our Saviour shows, 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 faithful 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 Maccabees, of Sacrifice offered for the dead: but, though it were not where read, in the old Testament; yet not small is the authority of the Universal Church, which shines in this custom; where the commendation of the dead hath its place, in the prayers of the Priest, which are poured out to our Lord God, at his altar. 
lib. 9 Con. c. 3  And in his ninth book of Confessions he tells us: His Mother Monica desired on her deathbed, that memory should be made of her at the Altar, from whence she knew the holy Sacrifice to be dispensed, wherewith the indictment against us 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; Worshipping of Images, Relics and Crosses; Dedicating of Churches & Altars, etc.  
NOW follow these words of the Covenant:  
We detest his Canonization of men: calling upon Angels or Saints departed: worshipping of Images, Relics & Crosses; Dedicating of Kirks, Altars, Days, and Vows to Creatures.  
We shall now, for brevity's sake, run speedily through all the rest of the Covenant. First you blame here the Catholic Church, for a most laudable custom, which she has ever observed, of Canonising, that is, declareing some persons, who had been eminent for holiness, to be glorified Saints in heaven. There have been indeed different ways, by which this Canonization has been performed. For sometimes it was done by the voice of the people, with consent of their Prelates, or by the Prelates, the people not controlling: But since the year 800. none have been Canonised, but by the Sea Apostolic, 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 justly blame here? But indeed you are to be blamed, who Canonize in your own manner, not Saints, but sinners, that break mortaly every day God's commandments? and such was your Covenanting Army, which you ordinarily called the Army of the Saints.  
You pass next, from detesting the Catholics Canonising of Saints, to detest the Invocation both of Angels & Saints: But indeed you cannot detest that; unless you detest also the Scriptures, & the practice of the Saints & of the whole Primitive Church. For did not jacob invocat an Angel, when blessing josephs' children, he said: The Angel, 
Genes. 18 16. Osee 12.4.  which delivered me from all evil, bliss these children? Doth not the Prophet Osee testify the same, saying. jacob 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. judges 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 lawful to invocat the Angels, why not also the Saints of Heaven, whom our Saviour affirms to be equal unto the Angels? Luke 20.36. Yea, if it be lawful to invocat Saints and sinners, living upon earth, and to desire the assistance of their prayers: why is it not lawful to invocat the Saints, reigning in Heaven? and desire them to pray for us? 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 showeth, that there is joy among the Angels of Heaven, at the Conversion of a sinner. Therefore, they must know it. And shall the Angels know such things, and rejoice at them: and the glorified Saints, who are of our own nature, be altogether ignorant of them, and have no fellow-feeling with us? 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 pass by other instances of Daniel & S. Peter; shall I say these Saints have such knowledge in their exile here, on earth: and shall the glorified Saints, in their Country, 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 goodness of God, & happiness of their Estate. Yea does not S. john expressly deliver, that the Saints in heaven do not only know our prayers, 
Apocal. 5.8.  but also offer them up to God, when he saith: that the four beasts, and the four and twenty Elders fell before the Lamb, having every one harps, and golden Vials full of odours, which are the prayers of the Saints? Lastly, what was the doctrine & 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, etc. 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 interceded for me a sinner unto God, that I may be delivered from the jaws of the Devil, and everlasting death. So you may see, how unreasonably you detest so holy a doctrine, & so profitable a practice, which has been used by the greatest Saints.  
Now we are come to that point, to wit: the worshipping of Images, wherein you pretend great advantage. For first you give out, that the Catholic doctrine & practice in this matter, is directly against the Scriptures, and particularly against the second Commandment. Secondly, you affirm with great clamours, that the Catholics prevarication is so evident here, that to conceal the matter from the people, they have taken away the second commandment. And for this cause especially you accuse the Catholics, 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 jews 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 Moses: Two Cherubins of beaton gold shalt thou make, on both sides of the Oracle. Moses' did obey this command chap. 37. Moreover, King Solomon did adorn the famous Temple of jerusalem with divers pictures, 3. King's c. 6. v. 28. To speak nothing of the brazen serpent, which God gave order to make. Behold here the commandment of God for making & placing of holy Images, in the Tabernacle, upon the Ark; notwithstanding the jews were most prone to Idolatry. And that these Images were also honoured by the ancient people of the jews, is evident. For the Cherubins were the chief part and Ornament of the Ark, and the whole Ark was honoured as may appear, first, because it was put in the Holy of Holys, as in a most honourable place, Heb. 9.4. Secondly, it was translated with great honour to the house of Obededom. Thirdly it was only lawful to the Priests & Levits to carry it. 3. Kings, 5.6. Fourthly, the Philistims were punished with divers plagues, because they kept it beside themselves without due honour: and upon the contrary Obededom was blissed for keeping it honourably 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 footstool. This is understood of the Ark, as appears by David's words. 1. Chron. 28. v. 2. And what ever it be, it is not God; and yet the jews were commanded to adore it, Now can any man, of solid judgment and consideration, think, that God did prohibit all Images, and veneration of them, by that which the Protestants call the second commandment: to wit, Thou shalt not make any graven Idol: and yet immediately thereafter, should command Moses to make Images, and to hold them in such Veneration? Or rather is it not evident, that the Protestants do apply very falsely, what is spoken in Scripture, against Idols, to the holy Images of Christ & his Saints? Therefore it is evident that, the jews had not only holy Images by God's 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 infinitely inferior to that, which is due to God.  
And as the jews had their holy Images, so with as good, if not more reason, had the ancient Christians, theirs; which they placed in their Oratories, and reverenced with due honour, S. Chrysostom saith in his Liturgy: the Priest bows his head unto 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 brevity's sake I forbear to cite them: as also it was showed, 
Concil. 2. Nicen.  that these who were enemies to the holy Images of Christ & his Saints, were condemned by the ancient Church, as most furious Heretics, called the Iconaclasts; who concurred in this impiety, against Christ & his Saints, with the professed Enemies of Christ: as julian the Apostate, the perfidious jews, & Mahumetans, destroying where ever they could, the Images of Christ & his Saints, against whom God by many miracles has manifested the truth: as he did once against the jews, by making abundance of blood to flow from our Saviour's Image, which they had pierced & crucified, in the City of Berytum in Syria. By which miracle, & by the miraculous cure of the sick, who were anointed with that blood, the whole multitude of jews in that place was converted, 
Athan. lib. de P ssione Imag. Christi c. 4.  as S. Athanasius testifieth. By which it is evident, (to pass by divers other Miracles, recorded in Ecclesiastical Histories) that holy Pictures are capable of dishonour, and therefore also of competent honour: that Catholics, by keeping them & giving due reverence unto them, follow the practice of the ancient Christians, and Tradition of the Apostles; as S. Basil testifieth, 
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 less 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 heretics, & of other professed Enemies of Christ. You, without all reason, detest the Catholics worshipping 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 & worshipped, 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 unto them. Did not God himself, in the same book, command the holy Images of Cherubins to be made, and due Veneration to be given unto them? Adore you his footstool, etc. Is God contrary to himself; or will he command Idolatry? Secondly, you falsely allege, that the Catholics 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 expressly saith; 
Aug. q. 71. sup. Exod.  that more conveniently three precepts of the first Table are to be reckoned, than four, 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 falsely calumniate the Catholics for Idolaters: seeing they do not worship holy Images, as Gods, with divine worship: but with a respect infinitely below that, like unto the honour, which the people of God gave unto the Ark, 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 falsely against others, may be justly retorted against yourselves: For, though you adore no Idols made with hands; yet you adore many Errors & fancies of your own brains, which S. Hierom calls the Idols of Heretics. And you have not taken away only one, but in effect, all God's commandments, by denying the possibility of keeping them.  
What has been said of holy Images, may also be understood of Crosses. Then, for Relics, the Scripture, Fathers, and right reason are so clear, for dutiful respect & veneration to be given unto 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 Saviour's garment, was cured of her bloody flux? Math. 9.21. How S. john Baptist did so respect & honour the latchet of our Saviour's shoe, that he esteemed himself unworthy to untie 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 Relics, 
Aug. ep. 103.  S. Augustin testifieth, saying. They bring the Relics of most blessed Stephen the Martyr, which your Holiness is not ignorant, as we also have done, how conveniently you ought to honour. And, in his 22. book of the City of God, he says: At the Relics 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 Relics: For the very light of Nature teaches us, to honour the Instruments of supernatural effects, and to carry due respect unto 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 Catholics, for dedicating Churches, Altars, Days & Vows to Creatures. But it is sufficient against your accusations, to know, that they observe the custom of the holy Fathers & ancient Christians, who dedicated Churches, Altars, etc. not to Creatures, but to God the Creator, albeit in memory of the Saints & Martyrs. So S. Augustin saith: 
Aug. lib. 20 count Faust. c. 21.  The Christian people celebrateth the memories of Martyrs, with fuligious solemnity, etc. but yet so, that we apwant Altars to none of the Martyrs, but unto the God of Martyrs, though in memory of the Martyrs. The same he affirmeth of Churches, saying: We build not Churches unto our Martyrs, 
Aug. lib 22. de Civ. c. 10.  as unto God, but Memories, as unto dead men, whose Spirits live with God. Then, for Days, they are principally dedicated unto God, though in honour and memory of the Saints. As also, Vows are properly & principally made to God, as unto the first Principle & Author of all good; but when they are made to the Saints, they are made in a secondary manner, as unto the Friends of God, by whose prayers & intercession we receive benefits from him; which is a respect infinitely inferior 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 justly 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 days, not only of the Saints, but of Christ himself; and are so far from honouring the Saints, (whom you call very simply Creatures) with Vows, that you have taken away that worship & respect from God the Creator, which had been always given to him; both in the Law of Moses, & in the Law of Nature.   

SECTION X. Of Purgatory, Praying for the dead, Praying in an unknown Tongue, Processions, Litanies, Auricular Confession. etc.  
YOU 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 manifold Orders, Auricular Confession.  
As you are pleased, to father all the points of the Catholic faith upon the Popes, as if they were their Inventions; so you father this point of Purgatory upon them, in a special manner, crying out; that it is a mere fiction, a late invention of the Popes, for their own gain; that it was not believed by the Primitive Church: with which vain fancies, you fill your people's ears. 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 believed, there was a Purgatory, that is, a third place of temporal punishment, where some souls are purged and punished, after this life, for venial sins, and for the temporal punishment due to their mortal sins, not fully satisfied in this life; but also they proved it, by the Scriptures; 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 try, etc. if any man's work burn, 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, than 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 shows 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. Matthew, 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. Upon 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, unless 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 heretics, who denied Purgatory in his time. The third place is Math. 5.26.27. where our Saviour saith: Amen, I say to thee, thou shalt not go out from thence, till thou pay the last farthing. Upon 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 believed by the holy Fathers & by the Primitive Church, and that it has good ground in the Scriptures. Yea the same was also believed by the ancient jews, as it is clear out of the 2. book of the Maccabees, 12. ch. and it is also known, that the jews, to this day, pray for the dead: to speak nothing, that the very Heathens of old held, and the Mahometans hold the same, 
Bellar. l. 1. de purge. c. 11.  as Bellarmin showeth. Therefore, it is not only a false, but also a shameless calumny, 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; seeing you must either grant a certain Purgatory, after this life, or else none of you can go to Heaven: as has been showed above out of your own principles. For, seeing according to your doctrine, 
Supra p. 188.  the filthiness of your sins always remains 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  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 soon determined. S. Augustins' testimony alone shall be sufficient, because it shows 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 wholesome Sacrifice, and the alms, which are given for the souls departed; so that they are more mercifully dealt with, by our Lord, than 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 custom to pray for the dead, 13. hundred years, before his time. Cal. l. 3. inst. c. 5. par. 10.  
You detest next the custom of the Catholic Church, in offering up her public 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 retained her Liturgies in the same Tongues, which she had used 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 unchangeable languages, though not commonly now known; then to subject her Liturgies to all the inconveniences, that are occasioned by the changes of vulgaire tongues, which are in a continual ebbing & flowing. This custom may be confirmed by the practice of the ancient jews, who having corrupted their language, by the long continuance of the babylonical captivity, speaking commonly Syraick, did not leave of for that, to continue their office in the Hebrew tongue: for which our Saviour did not reprehend them, which certainly he had done, if it had been an unlawful thing. Thirdly, The command and practice of the Church ought to be obeyed and followed, in matters of discipline, where God has commanded nothing, as he has done nothing here, concerning the language of the public Liturgy. Lastly, there is no necessity of useing a vulgaire tongue, in the public prayers of the Church; seeing they are directed to God (who understands all languages) for the good of the people, who are sufficiently instructed in these matters, by continual Catechising, preaching, and interpretation, in their vulgaire languages. And hence it comes to pass, that the service of the Church is more venerable, being in an ancient, unchangeable language, not known to all: and by that means also, the Communion of the Church's service is more spread, it being in a Common language. Therefore, we may justly conclude, that you unjustly blame the Catholic Church, for useing this ancient & venerable custom. But you may be justly 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 absurdity: For you have put Latin, which you call a strange language, in your Confession of faith, this same very Covenant, when you abjure opus operatum: as we shall see presently: and, which is more, you do not interpret, and explain it, which, experience showeth, none or few of you can do. If it be amiss (as you allege) to pray unto God in a strange language, albeit he understands all languages: it is much more faulty in you, to put Latin in your Confession of faith, which the people does not understand: and yet not only require them to say, but also enforce them to swear Amen to it: as you have done with your Covenant: Unless perhaps, you think it a sin, to pray unto 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 Catholic Church; as unto Processions & Litanies, by which Gods glory is manifested, and his judgements have been often prevented. First, concerning Processions, we read in the Scripture, how acceptable to Christ was the procession of the children & people of jerusalem, 
Math. 21.  when he entered into that City, upon Palmes-Sunday, throwing down their garments before him, carrying branches of Palms, and singing Hosanna: in imitation of which, the Catholic Church, upon that day, makes solemn processions, by carrying the holy Sacrament, strawing of flowers, and bearing of Palms. 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 jericho, joshua 6. And of divers others, when the Ark was carried from place to place, 2. Kings 6.7. and 3. Kings 8. They were used also, in the Primitive Church, as Baronius shows, 
Baronius tom. 1. anno 48. Basil. ep. 63.  and mention is made of them, in the Council of Laodicea, c. 17. In these Processions were oftentimes said Litanies or short prayers, by which God has been often pacified: 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 public 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 up 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 judgements have been often prevented.  
For the multitude of Mediators & Advocats, which you renounce, the Catholic Church acknowledgeth but one Mediator, who has redeemed all mankind, by the shedding of his precious blood, to wit, jesus-christ. And for the Saints, she acknowledgeth them to be only Mediators & Advocats to pray for her, as the faithful living pray for others: which makes nothing against the one Meditation & redemption of jesus-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 Catholic Church will not renounce the Prayers of the Saints.  
You detest also the Manifold Orders of the Catholic Church, which are in all reckoned to be 7. to wit the Order of Porter, Lector, Exorcist, Acolite, Subdeacon, Deacon, & Priest: and which may be seen explained, 
Catech. Rom. part 2. de Ordine.  in the Roman Catechism, 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 Manifold Orders of the Catholic Church are much more commendable, than the manifold Confusions of your Presbyterian Kirk.  
Lastly, you detest here Auricular Confession: But either you detest it, as unlawful, or unnecessary. You cannot detest it as unlawful; unless you control both your Masters, Luther & Calvin. 
Luth. lib. de captain. 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 rejoice, that it is in the Church of Christ, since it is a Sovereign, or only remedy to afflicted souls. 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, etc. Yea not only the late English Church did allow it, but also yourselves do sometimes practise it, confessing to your Ministers, albeit some of them be not very good Secretaries, telling, in the pulpit, what has been told them in their care, to the ruin and disgrace of some, as might be shown by fresh experience. If you detest it as unnecessary, than you go against our Saviour's Commission, & the holy Fathers. For Christ, having made the Apostles spiritual judges, and having given them power to bind & lose from sins, it follows necessarily, that the people must confess 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 understanding the Scripture, & showing the practice of the Primitive Church. Do penance, saith he, 
Aug homil. 49. ex lib. 50. homil.  as it is done in the Church, etc. Let no man say to himself. I do it secretly, I do it with God: God, who forgives me, knows I do it from my heart. Therefore, without cause was it said, what you lose on earth shall be loosed in heaven: Therefore, without cause were the keys given to the Church. Do we make void the Evangel of God? Do we make void the words of Christ? If we promise to you that which he denys, do we not deceive you? And elsewhere, he saith: There are some, 
Idem lib. 2. de Visitat infirmor.  who think it sufficient to Salvation, to confess their sins to God alone: For they will not, or they are ashamed, or disdain to show themselves to the Priests, etc. But I will not, that thou be deceived by that opinion, etc. For his judgement is also to be undergone, whom our Lord doth not disdain to appoint his Vicar. I pass 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 losing 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 Catholic doctrine of Confession is a truth so engrafted in the hearts of Christians, and the practice of it brings so great comfort, that even these, who are brought up in a contrary heresy, are enforced sometimes to make use of it, for the comfort and ease of their distressed consciences: albeit they confess for the most part to unlawful Pastors, who have no power to absolve them. And your Puritanical opinion against Confession, is an old damned heresy of the Novatians, Messalians & jacobits.   

SECTION XI. Of Repentance, Faith, Satisfactions, Opus Operatum, Works of Supererogation. Merits, Pardons, Peregrinations & Stations.  
YOU say next in your Covenant.  
We detest his desperate and uncertain Repentance: His general and doubtsome faith. His Satisfactions of men, for their sins: His justification 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 Catholics, desperate, and uncertain, 
Bellar. lib. 1. de penit. c. 2. & 5.  which Cardinal Bellarmin reckons, not amongst their doctrines, but amongst their deceits & calunnies. For first, it is most false, that the Catholics Repentance is desperate, thtough Contrition be required to it: since there is no more required, but that which is just, and which many have had, and by God's grace may be easily had: neither have any been drawn to despair by it, as the same Bellarmin affirms against calvin's calumnies. Secondly, it is falsely called uncertain: For albeit the Catholics 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 goodness, according to that of S. Paul; 
Rom. 8.14.  we are saved by Hope; which is sufficient, to put man's mind in peace and tranquillity. Then you as falsely detest the Catholic faith, as general and doubtsome: For, albeit the Catholics beleve not only all that God has revealed in general, but also every particular point; yet you call their faith general and doubtsome: because they will not believe that, which God never revealed, to wit, your special faith, or rather foolish fancy, by which every one of you believes, that your sins are forgiven, and that you are of the number of the predestinate, and by which you think to be justified. But the Catholics have no reason to believe such a special faith: because, (as it has been showed above) it is nothing but mere presumption, and is condemned as a false faith, & a private fancy, by a famous Protestant, and it is so groundless & doubtsome, that it brings divers among yourselves, who follow closely your principles, into great perturbation of mind, and some into desperation. All which, as also the truth and certainty of the Catholics justifying faith, may be seen handled above, in the matter of justification, and particularly in the 17. Chapter page 183. and some few pages following.  
After you have detested Confession, and blamed the Catholics, 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 Catholics understand some laborious works, such as Prayer, A mesdeeds, fasting, which are offered up 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 Scriptures & holy Fathers. That temporal punishment remains due to sin, after the eternal is remitted, is most clear in the person of King David, 
2. King's ch. 12. v. 13.  who, after he had goat 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 joan.  This truth S. Augustin doth testify, saying: A man is forced to suffer, even after his sins are forgiven, etc. punishment doth hold a man temporally, whom sin holds not guilty unto eternal damnation. That this temporal pain, 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 Counsel thee, 
Daniel 4.  o King, redeem thy sins with alms, and thy iniquities with the mercies of the poor. S. john Baptist saith: Do fruits worthy of Penance. S. Augustin, upon these words of the Psalm, 
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 unpunished, it shall not be unpunished: but therefore I will not, that thou punish it, because I punish my own sin. I pass by more testimonies for brevity's sake. It is sufficient, to note that the Centurists confess this was the doctrine & practice of the ancient 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 Pope's justification by works; but you might as well, with your first Apostle Luther, renounce the justification of S. james, who teacheth the same, in express terms, saying: Do you see, that, by works, 
james 2. ch. v. 24.  a man is justified, and not by faith only? But enough of this matter has been said above.  
Then for opus operatum, which you abjure, it has bred some of your Ministers endless work; for, being often enquired, they could never tell truly, what it was; but brought divers ridiculous, & oftentimes contrary glosses or rather guesses on it, which would be too tedious here to insert. Whereby it is evident, 
jude v. 10.  that they have blasphemed things, as S. jude speaks, whereof they are ignorant: and have made many thousand do the same. What the Catholic Doctors intent by opus operatum, has been above showed, pag. 202. to wit that the Sacraments of the new Law do confer 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 explained, and confirmed at more length. This is a better work wrought, than 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; unless you renounce also works of more perfection, not commanded, but Counselled, which the Catholics 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 than 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 obtained mercy of our Lord to be faithful. 1. Cor. 7.25. where he also showeth, that he, who maries doth well: but he, who maries not, doth better ver. ●8. The same also our Saviour shows, saying: that there are Eunuches, who have gelded themselves, for the Kingdom of Heaven. Again our Saviour shows another Counsel, 
Math. 19.12.  or work of perfection, when he said to the young man in the Gospel: If thou wilt be perfect: Go sell the things thou hast, and give to the poor, & thou shall have treasure in Heaven. Math. 19.21. To these two works of perfection is adjoined voluntary obedience, as Christ himself show, by his voluntary subjection to the blessed Virgin, and S. joseph: 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 freewill: For he said not: sell that thou hast: but if thou wilt be perfect, sell that thou hast, etc. And in his 18. homily of Penance, he saith: Multi & ipsa superant mandata: 
Aug. de Virginitate c. 30.  Many go beyond the very commandments. S. Augustin also showeth 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 return. These are the excellent works of perfection, to which, a great treasure or reward is promised in heaven: these are the Heroic acts of Virtue, which are only performed in the Catholic 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 virtue, as to approve them, when they are performed by others. The truth is so clearly here on the Catholics side against you; that it extorted a Confession from one of your own Coat, 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 practice, but in our times (meaning of the Protestant Church) they are put off, with a Non placet.  
You detest next the Catholic doctrine of Merits, which, you would make the ignorant believe, to be most absurd; and indeed so it will seem to any, who looks upon it, through your Ministerial spectacles, representing it unto them, as if the Catholics taught, that good works, done by the force of Nature, and not by the power of Christ's 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 Catholic doctrine is just contrary, as may be seen in the Council 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 Council, to this purpose, are cited. The true sense, then of the Catholics, concerning Merits, is, that good works done by a person in the state of grace, and performed by the power & strength of Christ's grace, have a reward of eternal life, by Christ's goodness, promised unto 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 rejoice: 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 sows 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, etc. concerning the rest, there is laid up for me a Crown of justice, etc. 2. Tim. 4.7. And in the Apocalypse, it is said of some Saints: They shall walk with me in whites, because they are worthy. 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 & divers Protestants do 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 wit Paul) says, that our Lord a Just judge will render to him a Crown: he therefore owes it, and as a Just judge 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 Mother. p. 67.  I profess sincerely, I should be so far from enforcing Papists to renounce the Doctrine of Merits, that I am resolved to suffer a thousand deaths, rather, then abjure so manifest a truth, according to the sense, wherein they explain themselves; or affirm so great & manifest an Error, according to the sense, wherein we explain our selves. Thus he. But according to your principles, you 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 Catholics sense, they are not such Boggles, as you would make them appear to children: For these are only remissions of the temporal penance or pains, 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 Saviour's words: 
Math. 16.  Whatsoever thou shalt lose in earth, shall be also loosed in heaven. And by the practice 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 understood, 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 falters, freeing them from their stool of Repentance.  
For Pilgrimages to holy places, which you detest, we need not also to stand much upon them, seeing they were ordained by God himself: as may be seen, Deuternomie 16. chapped. ver. 16. where Moses saith: Three times in a year, shall all thy male appear 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. john 12. The Gentiles likewise came from far Countries, to worship in jerusalem, as the Eunuch of Aethiopia. Acts. 8.27. And the three wisemen came from the East, 
john 2.  to adore Christ at his birth. Mat. 2. The devout women went to visit our Saviour's 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 jerusalem, to adore Christ in these holy places, etc. And again. The jews of old did worship the Holy of Holyes: because there were the Cherubins, the propitiatory and Ark of the Testament, Manna, the Rod of Aaron & the golden Altar. But does not the Sepulchre of Christ seem more Venerable unto thee, the glory of whose Sepulchre was foretold by Esay. And his Sepulchre shall be glorious. etc. The peregrinations also to visit the Sepulchers 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 relics, by which God & his Saints are much honoured, devotion augmented, & many benefits often obtained, are much more commendable, than your intended warlike 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 divers Hospitals in the way to Rome, enriching them with revenues to receive the Pilgrins, who were going to visit the bodies of the holy Apostles, 
Baron. ad an num 845. ex Concilio Meldensi c. 15.  as Cardinal Baronius testifieth?  
Then, for Stations, which you have made the people abjure with implicit faith, they have put many of your best Ministerial heads to a stand; not being able to show, what they are as is known by many experiences. But, albeit you ignorantly abjure 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 Fast, Stations, and Prayers. And in many other places he speaks of them. They were nothing else, but Vigils or daily watches of people, continually praying in the time of Solemn fasts. Which were called Stations by a Similitude drawn from an Army, wherein there are always some appointed to keep watch, when others are at rest. So in the Catholic Church, which is the Army of the living God, there are some ordained 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 used upon fasting days, but also upon Sundays & 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 Monastery which he founded at Luxovium in Burgundy, there were so many religious persons, that there were ever some in the Choir, night & day, praying and praising God. Such holy Stations are much better, than your Kirk-Sessions: and therefore you very inconsiderately abjure them.   

SECTION XII. Of holy Water, Consecration of Bells, solemn Vows, the sign of the Cross & the rest of the Covenant.  
YOU subjoin next in your Covenant, these words:  
We detest his holy water, Baptising of Bells; conjuring of Spirits, crossing, saving, anointing, conjuring, hallowing of God's good Creatures, with the Superstitious opinions joined therewith. His worldly Monarchy, and wicked Hierarchy. His three solemn Vows with all his shavelings of sundry sorts. His corrupted & bloody decrees, made at Trent, with all the subscribers and approvers of that cruel and bloody Band, conjured 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. etc.  
To make now an end of your Covenant, a little word shall be spoken of the particulars, which you here abjure. First, you detest Holy water, which the Devil also hates: because he has found often the power and virtue of it. Mention is made of holy water, Numb. 5. and 17. S. Clement shows, that S. Matthew did ordain the manner of consecrating it. And S. Basil the great reckons it among the Apostolical Traditions. As for the effects of it, 
Clemens 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 shows, that joseph 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 frenetic man, and a woman who was much vexed with a Cancer. This is sufficient, to show, that the use 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 Catholics consecration of Bells to God's service: which is done, by sprinkling of holy water upon them, and by useing some other Ceremonies, for which you call it baptising of Bells, whereby some are brought to think, that the Catholics do really baptise 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 Catholic Church baptizeth Bells, as she doth little Infants: or that she saith to the Bell: I Baptise thee in name of the Father, etc. And therefore, if he look into the Pontiflcal, he shall find, that this blessing of bells consisteth only in sprinkling holy water, prayers & other ceremonies, by which the Bell is dedicated to God's service. And, although the people, in some places (as in France) call it baptising of Bells; yet this baptising 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, than your Reformers unhallowing, & 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 suddenly, on a very fair 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 abjure conjuring of Spirits or Exorcisms, by which the Catholic Church, invocating the name of jesus-christ, & of his Saints, commands & expels 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 used efficaciously, in the Primitive Church, as S. justin Martyr & S. Cyprian do testify, but also, because you were never able to cast out any. Luther indeed your first Apostle tried 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 abjure also the sign of the Cross, which S. Basil reckons in the first place, 
Basil. l. de Sp. S. c. 27. Aug. tract. 118, in Euang. joan Chrys. iul quod Christus sit Deus. Nazian orat 1. in julian.  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. chrysostom testifyes, upon the topes of King's Crowns & Sceptres, and imprinted upon the front, or head of man, the most noble member of his body, as upon a living pillar: and it is most efficacious against temptations, and the affrightful apparitions of Devils, whereof julian 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 justly said, the Catholics Cross, are much better than your curse.  
By detesting the anointing of the Catholic Church, you detest S. james, 
james 5 Mark 6.13.  who prescribed it, and the holy Apostles, who practised it: as S. Mark testifies, saying: They anointed with oil many sick; & the Primitive Church which used it, 
Aug. in Pref. psal. 26. enarr. 2  whereby S. Augustin shows the excellency of Christians, to whom all now Unction. belongs, which was only proper before to Priests & Kings. By detesting the hallowing of God's good Creatures, you detest your own practice, in blessing your meat, with long graces, and the elements of your Sacrament, with long prayers. S. Paul shows, that Every Creature may be sanctified, 
1. Timoth. 4.4.5.  by the word of God and prayer. The hallowing of God's Creatures to pious uses is not superstition; but the contrary practice is profanation. The Pope's worldly Monarchy, as you call it, has agreed better with all the Monarches of the world, and that for many ages; then your worldly Democracy has consisted with one or two Monarches, in one corner of the world, for the few years you have lasted. And the Sacred Hierarchy of the Church, which you, without all modesty, call wicked, has not produced such wicked effects, for the space of 16. hundred years and above; as the Anarchy of your Presbytery has done in less, than the space of twenty. You abjure also the three solemn Vows of voluntary chastity, poverty & obedience, which have been shown above, to be works of greater perfection. This shows 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 Vows unto our Lord, & pay them. But your first chief Reformers Vowed these solemn Vows, and broke them. And it may be justly said, that these 3. Solemn Vows are much better works, than your solemn League & Covenant.  
You renounce also the Clerical Tonsure, which you call shavelings of divers 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 affirms, that S. Peter did first of all carry a Crown of hairs, the rest of his head being polled. 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 show, that these shavelings of sundry sorts, are better than your new Roundheads of sundry sects. Then you detest, according to your phrase, the Pope's corrupted & bloody decrees, made at Trenf. But that is ordinary for all Novelists to carry hatred to, and calumniate these Sacred General Counsels, by whose authority, their corrupted errors are condemned: so did the Arians to the great Council of Nice. That which you speak of a cruel & bloody Band, subscribed there, is a mere calumny; for no such thing was done there. But indeed it is no calumny, to call your Covenant, which was approved and subscribed at your Assembly of Glasgow, a cruel and bloody Band: as the effects have proved. It is by such cruel and bloody Bands, that false religions must be propagated, or rather enforced against men's Consciences; But the Catholic Church, trusting in the promise of Christ's assistance, and being armed with the force of truth, goes on upon other principles. You are pleased also not only to detest the Decrees of the Council of Trent; but likewise 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 carry respect. And whereas, you take upon you, the name & authority of the Church of God; it has been showed above, that your Kirk has lain 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 Reform, that it is deformed in the principal points of the Christian religion, as we have seen, concerning the Apostles Creed, our Lord's prayer, the Commandments & Sacraments; besides many other substantial articles above touched. That, which you say of the Pope's Vain Allegories, Rites & Signs, is frivolous. It is known that these Allegories, which you blame, were used 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 judgements; 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 follows in your Covenant, (excepting the two untruths touched above in the first section, and your Oath for maintaining the King's authority) is nothing, but a concatenation of most fearful and horrible Oaths whereby you tie yourselves, under highest curses, and pains, to maintain these your gross 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 principal observations, which my Catholic Friend and I made upon the Covenant, although I have passed by many things, that were in his papers; that this book might not exceed the just bigness. But by what has been said, may be in some measure seen, what counterfeit metal the Covenant is, and what a mass of Errors and old condemned heresies it contains, joined with blasphemous Execrations of the principal points of the holy Catholic faith; and what an Idol the simple people was made to adore. It is truly to be regretted, that our Nation, which for the space of 14. hundred years did profess the Catholic faith, with so great piety; and did propagate it abroad, with so great glory & zeal, of which many Monuments are extant in foreign 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 less Zealous to extirpate it. 
Baron. tom. 5. in supplem. ad annum 429.  The most famous Cardinal Baronius gives this excellent testimony 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 profit 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 foreign & remote Nations, as we shall see in due place. Thus Baronius. It may please God, in his own time, to dispel the clouds of darkness, and Ministerial calumnies, and make the light of truth appear again unto this Nation; and turn their hearts unto the right way, from which they have gone very far astray. And that this may be granted, all aught to pray, especially these, whom God has called lately in this Nation, unto 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 Catholic friend, to me, and some other new Converted Catholics, wherein there is an Antithesis almost in every point, between the Catholic and Presbyterian doctrine, were not thought fitting, to be here subjoind; with which we shall conclude.  

A RENOVNCIAtion of the Scottish Presbyterian Covenant, or Confession of Faith.  
WE, whom it hath pleased God of late, to call mercifully, from the darkness of Heresy, unto the admirable light of the holy Catholic faith, do profess, that, after 
a The Catholics long & diligent search may appear, by the former Trial: whereas the Covenanters used 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 Catholics, who rely upon the  Pillar and ground of Truth, to Wit, the holy Catholic Church, which never changes, are fully satisfied, and assured of the Truth: But Heretics, 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 appears, by their continual changes & new pretended lights. See above, pa. 425.  FULLY satisfied thereof, by the 
c Christ promised that the Spirit of Truth should remain in his Church for ever, & teach her all Truth. john 14.16. john 16.13. And yet, it is strange, that every new heretic, without Scripture, appropriats this Spirit to himself; &, against Scripture, & Christ's 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 Catholic Church. And therefore, we believe and profess, that this only is the true Religion, without which, it is impossible to please God; which was of 
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 wit, it is now revealed, and has lain long hid: as may be seen above p. 426. See also Math. 5.16.17.  OLD mercifully revealed by our blissed Saviour jesus-christ; and by his holy Apostles, through the preaching of the blessed Evangel: which, since that time, has never lyen HID, but has ever shynd, like a light set upon a Candlestick; And has been professed, through All Ages, in 
e The true Church must be in all Nations, as Esay foretells saying: All Nations shall flow unto it. Esay, 2.2. and Christ show, that repentance should be preached in his name, unto all Nations, beginning at Jerusalem, Luke, 24.47. For this cause the true Church is called Catholic, as being dispersed through All Nations: as she is also Catholic 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 verified of the Presbyterians & Protestants. See above ch. 32. 34.  All Christian Nations, and particularly in the ancient Kingdom of Scotland, as Gods 
f As God's 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 TRUTH, the only ground of our Salvation; as may be seen in the Catholic Confession of Faith, approved and authorized, by the 
g The approbations of all General Counsels, which are governed by the holy Ghost, and which do never revoke their determinations, by which the Catholic faith is approved, and confirmed, are a much more solid authority, to confirm the Catholic religion; then are the earthly courts of changing 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.  Universal consent, & irrevocable Determinations, of all the General Counsels of the Christian world. And has been, not for the short space of 20. or hundred, but for the 
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. years ago, during which time, it remained constant in the Catholic 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 publicly, not by one or two, but by above 
i Since the conversion of King Donald the first Christian King, there are reckoned above 80. Catholic Kings of this Nation, as may be seen in our Histories; whereas the Presbyterians had only one King, to wit, King james the 6. who subscribed their Covenant, in his younger years: which he also disproved thereafter, in the Conference at Hampton-Court.  80. KINGS of this Nation, divers of which are 
k There were divers of the Scottish Catholic Kings, eminent for holiness, 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, etc.  GLORIOUS SAINTS in Heaven; and by the whole body of this Kingdom, 
l For the ancient piety and zeal of the Scottish Nation, to propagate the Kingdom of Christ, Baronius testimony cited, at the latter end of the last section is sufficient: where the Scots are said to have become praestantissimi omnium Christiani, etc.  which had filled the Christian world, with the fame of their piety and zeal, for propagating the eternal Kingdom of Christ.  
To the which Confession, and ancient uniform Religion; We, without any constraint of men, but merely for the love of Truth, in Hope of Eternal Reward, though with imminent danger of Temporal losses, do most 
m As it is evident that these, who embrace the Catholic faith in Scotland, where it is persecuted, do 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 unto God's 
n The Catholic faith is so undoubted Truth, that it is altogether unalterable, with the Catholics: But this Protestant Faith cannot be undoubted Truth, seeing it is so often altered by Protestants, see p. 430. in fine.  UNALTERABLE Truth, grounded only upon his 
o The Catholics believe all Gods revealed word; whether unwritten, or written, according to the express command of the written word: Hold the Traditions 2. Thess. 2.15. But the Presbyterians, against the written word, reject all Traditions.  REVEALED word.  
And therefore, we renounce all sects and Heresies, contrary unto it; But especially the PRESBYTERIAN sect, and all the points thereof; as they are now, and have been anciently condemned, by the 
p How the Presbyterian sect albeit it pretends the word of God (as all Heretics do ordinarily pretend) is notwithstanding condemned by the word of God, & by the holy Catholic Church, which is of far greater Authority, than the Presbyterian Kirk of scotland, may be seen almost every where, in the former Treatises.  word of God, and by the HOLY CATHOLIQVE CHURCH. But particularly we reject the UNPARALLELED INSOLENCY of that Calvinistical 
q As it has been showed above, sect. 4. p. 432. that the Pope is the Vicar of jesus 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 expressly affirmeth ibid. p. 437.  ANTI-CHRISTIAN Sect, upon both the 
r Calvin usurped ove● the letter of the Scriptures, by making up a new Canon, never known before; And he usurped over the sense, of them, by rejecting 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 grossly, see p. 439.  LETTER and SENSE of the holy Scriptures, upon the 
s Calvin did usurp over the holy Catholic Church, who, having no lawful authority, would take upon him to reform the Church, to judge and condemn her, to prescribe his own fancies, as divine Rules unto her: So do also the Presbyterians See p. 440.  HOLY CATHOLIQVE CHURCH, upon their own 
t The Presbyterians in Scotland have had but 4. Princes, since their religion began, and they have undeniably usurped highly over them all: as may be seen. p. 440. and 41.  LAWFUL PRINCES and Superiors, and their Tyrannising over the 
u How they Tyrannised over the consciences of their fellow subjects, is notoriously known: and may be seen. chap. 4. p. 26.  CONSCIENCES of their fellow-subiects 
x These, who under pretence of Christian liberty, disobey just Laws, such as are the Laws of the Catholic Church, (which were also observed in the primitive times, as these, about lent fasting, the single life of Church men &c.) make their freedom a cloak of malice, against S. Peter's advice 1. Pet. 2.13. and an occasion to the flesh. Gal. 5.13. see above p. 454. 455.  All their LICENTIOUS Exemptions from obedience to just Laws, under pretence of Christian liberty, to cloak iniquity, and give occasion to the FLESH. Their DESTUCTIVE Doctrine against the necessity of the 
y The Presbyterians destroy all Traditions, against the express Scripture. See above p. 445. and 6.  UNWRITTEN word, expressly commended by the written word: 
z They teach, that it is impossible, even with God's 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 FULFILLING of the Law, without which there is no PERFECTION: against the Triple 
a They destroy the office of Christ, as King, by spoiling him of the Kingdom of his Church, for many ages: They destroy his Priestly office, by abrogating the daily sacrifice: and his Prophetical, by denying the accomplishment of his Prophecies, concerning his Church's 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 Calvin teacheth that Original sin still remains in us, even after Baptism: and that it defiles before God, what ever works proceed from us; 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 The Presbyterians grant such a natural inability, that they deny all supernatural ability in man, to keep God's 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.  SUPERNATURAL ABILITY, and dutiefull SUBJECTION to Gods Law. Our justification by 
d They make justification by faith only, the principal article of their Reformation, and deny justification by works; expressly against the Scripture, james 2.124. and the holy Fathers. See above ch. 14. p. 157.  WORKS. Our 
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 God's Commandments, so that such sanctification is rather profanation, and such Obedience is Disobedience. See above p. 455.  PERFECT Sanctification, and Obedience, through Christ's Grace, unto the Law.  
The 
f They have corrupted the Nature of the Sacraments, by denying, that they were ordained to confer Grace, & by making them only signs and Tokens. They have corrupted the number, by taking away 5. Sacraments: and the use, by abrogating both private Baptism & Communion, besides both the public and private use of others. See above p. 458. & seq. and before ch. 18. Presb. Trial.  NATURE, NUMBER, and USE of the Holy Sacraments. Their two 
g By denying the two Sacraments of Baptism and the Eucharist (which they admit,) to confer Grace, They make them Graceless and so indeed Bastard Sacraments; since the Sacraments of the Law of Grace, were instituted to confer Grace. Above. p. 467. & before that ch. 18 Pres. Trial p. 194.  GRACELESS SACRAMENTS, administrated without all holy 
h They not only not practise the Venerable Rites & Ceremonies of the Catholic Church which were used 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 lawful Authority, and not contrary to the true Doctrine & word of God. Their 
i They teach that children dying with baptism, 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 unto it: which is a most cruel judgement. See p. 218. 219. And besides, they suffer cruelly divers children to die without Baptism: for which cruelty K. james affirmed their Ministers would be damned. See p. 221. 222.  VN-CHRISTIAN judgement, against many children, dying WITH the Sacrament: together with their most CRVEL. PRACTISE of suffering many children to die WITHOUT the Sacrament. Their 
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 than CHIMERICAL IMAGINATION of the REAL ABSENCE of Christ's body FROM the Elements, together with the REAL PRESENCE of the same, to the souls of their faithful RECEIVERS.  
Their 
m Their first Reformers broke their Solemn Oaths and Vows without all Dispensations p. 469. And the Presbyterians have made many to perjure themselves, by enforcing them to take the Covenant, against their Consciences. They allow also Marriages in degrees forbidden by the Catholic 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 calumny, that the Catholic Church dispenseth in degrees forbidden by the Law of Christ. p. 470.  VIOLATIONS of Solemn Oaths WITHOUT DISPENSATIONS: Vrgeing of PERJURIES upon men against their CONSCIENCES. Their allowing of Marriages in degrees FORBIDDEN by the CHURCH OF GOD. Their 
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 ADULTERIES, under the name of MARRIAGES to the divorced, against the word of God. Their 
o The holy Mass which chaseth away Devils, 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 Mass. Their 
p If it be blasphemy to rail against the sacred order of Priesthood, of which order Christ himself is the High eternal Priest; And against the holy Sacrifice offered up by that holy order; besides other points of the Catholic faith revealed by Christ, than our Presbyterian Ministry 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 faithful departed: of which the Presbyterians do rob both the quick and dead p. 447.  BLASPHEMING MINISTRY. q Their SACRILEGE of robbing the HOLY Sacrifice, both from the quick & the dead: Their 
r They detest the Catholic Church, for Canonising of Saints; and yet themselves did Saint Covenanting sinners, above p. 479  SAINTING of COVENANTING SINNERS. Their calling upon 
s They think it justly no sin, to call upon men, and desire their prayers: and yet, against all reason, they would make the people believe, that it is a sin, to call upon Angels, and desire their prayers, whereby, they condemn the practice of jacob, 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 showed, concerning the Invocation of the Saints of Heaven.  MEN, and not upon Angels: and their MISCALLING of Glorious Saints, by opprobrious Titles. Their IDOLATRIZING of their own fancies, and Errors: and PROFANING of Holy Images, Relics and Crosses. Their Barbarous DESTROYING of Churches, and Altars: with their Violating of Holy Days, and Vows, made and CONSECRATED to the CREATOR 
y  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 seeing, 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 ENDLESS VNPURGEING Purgatory. 
z See the charitable custom of praying for the faithful departed, observed by the Primitive Church p. 491. which charity the Presbyterians want.  Their merciless NOT PITYING the pains of the dead, 
1 The prayers of the Presbyterians being all Extemporary, it is no wonder, some of them be void of sense: as frequent experience has showed.  Praying in a STRANGE SENSE. 
2 How they have fallen backward into grosser Errors, than their first Reformers, by denying the Apostles Creed, neglecting to say our Lords-prayer, abolishing Glory to the father, etc. may be seen above cha. 12. These backslidings are the Presbyterian Processions  BACKSLIDINGS into grosser Errors. 
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 They very unreasonably 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 Their confusions & dissensions are very notorious, and may be seen above ch. 3.  Their Manifold Confusions and DISORDERS. 
6 They abjure Auricular Confession, and yet sometimes practise it. But the Ministers wanting the strict obligation of secrecy, they do sometimes reveal publicly without punishment, what has been confessed to them privately.  Public REVELATION of private Confessions. Their 
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 conjoined 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.  PRESUMPTVOUS and vain Repentance. 
8 They believe that which God never revealed, to wit, that every one of themselves is just & predestinate: which faith, may be seen above, to be mere presumption, and a groundless fancy. ch. 17. p. 183. & seq.  Their SPECIAL and groundless Faith. 
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 WITHOUT Satisfactions. 
10 They teach justification by faith only, against the express words of Scripture. james 2. v. 24. as may be seen above ch. 17. p. 182.  justification by faith ONLY. 
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 became no better. This is a greater Opus Operatum which the Presbyterians ascribed to their Covenant, then that, which the Catholics 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 They do not only abjure 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 DUTY, tending to EDIFICATION. 
13 They teach that all their works are evil, and therefore are demerits: which may be justly renounced p. 504. 505. 4. They often give and sell pardons from their stool of Repentance: or else all the great people must be Saints, & only the poor must be sinners. For it is very rarely seen, that any person of condition, doth sit upon their stool of Repentance. See p. 506.  Demerits, 
14 They bragged, that they should never leave off, till they went with their Covenant, & Covenanting Army, to destroy the walls & City of Rome. p. 507. 508.  SELLING of Pardons. 15 Their intended WARLIKE peregrinations to destroy holy places. 
16 The English Independents did call ordinarily the Presbyterian K rk-sessions Bawdy-Courts; For by them the fines were imposed upon the fornicators. But now that power is taken from them, and given to the Civil Magistrate. These Sessions are not so good as the Catholics Stations above p. 508.  Their Kirk SESSIONS: 
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 hollow that which is present, which is but a small quantity; yet the rest is brought (sometimes out of the Tavern) and used without any benediction. See of Holy water. above p. 510. 511.  unconsecrated wine 
18 See above, how at the beginning of their pretended Reformation, they unhallowed many Bells, p. 511. 512.  Their UNHALLOWING and selling of Bells.  
Their 
19 The true Church has only power to cast out Devils. Luther tried once to do this: but it succeeded ill with him, as may be seen above p. 512.  WANT of power to conjure Spirits and cast out Devils. 
20 The Presbyterian Ministers do much hate the sign of the Cross, calling it the badge of Antichrist; as may be seen in spotswood's history lib. 6. p. 324. See above p. 513. the Antiquity, & efficacy of that glorious sign of the Son of man.  Their CURSE and Detestations of the SIGN of the CROSS, as also 
21 The holy Apostles used Unctions, as may be seen above p. 514. which custom has been ever observed in the Church, ibidem, As also the Church did ever hollow some Creatures, for holy ends; as Water, burial places, Churches, Bells, etc. which the Presbyterians have often made common, and turned into profanes uses.  of UNCTIONS & of benedictions of Creatures, for holy ends, together with the PROFANATIONS of these hallowed Creatures. Their Domineering Presbyterian 
22 How the Presbytery domineered over all sorts of persons, may be seen above, ch. 4. and 5. of Presb. Trial. 23. Their severity & cruelty may be seen, ibid.  DEMOCRACY, and 23 cruel ANARCHY 
24 Their solemn League & Covenant, which intended the settling of Presbytery in all the 3. Kingdoms, is not such a work of perfection, as are the 3. Solemn Vows of chastity, poverty & Obedience, which they here abjure, and which their first Reformers Vowed, but did not keep. And therefore, their Solemn League may be better renounced; then the three Solemn Vows abjured.  Their Solemn LEAGVE and Covenant, with all their ROUNDHEADS of Sundry SECTS  
Their cruel Decrees, made at GLASGOW, to extirpate the Catholic Religion: where their Covenant (which has proved a bloody Band) was confirmed, against the holy Catholic Church.  
And lastly we reject all their 
25 See above pag. 229. 242. how by Trops and figures, the clear words of Christ's institution of the holy Sacrament are perverted by them, against the sense of the holy Fathers, and of the ancient Church.  VAIN TROPES AND FIGURES, perverting the true literal sense of the divin Scriptures, against the constant exposition of the holy Fathers: together with all their 
26 Their denying of private 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 ancient Church. The same may be also said of their denying private Communion etc.  PRESBYTERIAN Traditions, brought in without, or against the word of God, and Doctrine of the 
27 As the Catholic Church is only the true Church of Christ; so S. Cyprian has observed, that all heretics, like Apes, do take upon them the name, and falsely Vindicate to themselves the authority of the Church. Cypr. Epist. ad jubaian.  holy CATHOLIQVE Church, the Pillar & ground of Truth  
To the which holy Catholic Church, we MOST WILLINGLY join our selves, in Doctrine, Discipline, and all holy RITES, as members of the same under Christ jesus, the Supreme invisible Head, and the 
28 See above, section. 4. p. 432. where it is showed, that S. Peter was ordained by Christ, Supreme Pastor of his Church; and that the Bishop of Rome, succeeds unto S. Peter in the same charge.  BISHOP of ROME, the Successor of S. Peter, Prince of the Apostles, the Visible and Subordinate Head, or Governor thereof: 
29 As the Catholic Church remains constant in her doctrine and government; so the Scottish Protestant Church has been very inconstant, for it has changed divers doctrines, and very sensibly, its discipline, three or four times, since the beginning of their pretended Reformation; so that a man cannot wisely swear constant obedience, to such an unconstant Church. See above ch. 2. and 7. of Presb. Trial.  Promising, by the assistance of God's Grace, to continue in the obedience, and Communion of the same Church, all the days of our lives.  

30 30 As it is a malicious calumny, to say, that any Catholic is stirred up by the Pope, to deny and abjure the Catholic religion against his conscience, upon hope of the Pope's Dispensation, So it is a known truth, by divers fresh experiences, that many Catholics have been stirred up by the Presbyterian Ministers, for fear of their Excommunications, and the Confiscation of their Estates, which followed thereupon, 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 seeing many Catholics are solicitited by Satan, and the PRESBYTERIAN MINISTERS. To swear subscribe & receive their Sacraments, against the clear light of their Consciences, for IVST FEARS of the Ministerial CONFISCATIONS, and lossing of their Estates, 
31 All these, to whom God has made the light of Truth to shine, aught to be thankful for so great a benefit: and never commit so great ingratitude, as to abandon it, for worldly respects: How much more ought they to abhor from taking the Covenant, which makes even some Protestants hearts to stand, which contains so many gross untruths; as we have seen above: & which is not only a Denial, but an Abjuration, joined with horrible blasphemies, of almost all the points of the Catholic faith?  We solemnly promise, by the assistance of Gods, grace that we shall never yield unto such temptations; nor be so ingrate, after God has made the light of his truth to shine unto us, who were living in the darkness 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 loss of our Lives and Estates, knowing, that God Almighty is power full, and Hoping, that his goodness shall be willing to render unto us a hundred fold, and life everlasting. To which God of his infinite mercy bring us. Amen.   

THE PRESBYterian Covenant, or Confession of Faith.  
WE all, and every one of us underwritten, protest, that after 
a The Catholics long & diligent search may appear, by the former Trial: whereas the Covenanters used 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 Catholics, who rely upon the  Pillar and ground of Truth, to Wit, the holy Catholic Church, which never changes, are fully satisfied, and assured of the Truth: But Heretics, 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 appears, by their continual changes & new pretended lights. See above, pa. 425.  THOROUGHLY resolved of the Truth, by the 
c Christ promised that the Spirit of Truth should remain in his Church for ever, & teach her all Truth. john 14.16. john 16.13. And yet, it is strange, that every new heretic, without Scripture, appropriats this Spirit to himself; &, against Scripture, & Christ's 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 believe with our hearts, confess with our mouths, subscribe with our hands, and constantly affirm 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 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 wit, it is now revealed, and has lain 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, believed, and defended, by 
e The true Church must be in all Nations, as Esay foretells saying: All Nations shall flow unto it. Esay, 2.2. and Christ show, that repentance should be preached in his name, unto all Nations, beginning at Jerusalem, Luke, 24.47. For this cause the true Church is called Catholic, as being dispersed through All Nations: as she is also Catholic 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 verified of the Presbyterians & Protestants. See above ch. 32. 34.  Many notable Kirks & Realms, but chief, by the Kirk of Scotland, the King's Majesty, and the three Estates of this Realm, as Gods 
f As God's 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 established and publicly confirmed by sundry 
g The approbations of all General Counsels, which are governed by the holy Ghost, and which do never revoke their determinations, by which the Catholic faith is approved, and confirmed, are a much more solid authority, to confirm the Catholic religion; then are the earthly courts of changing 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 The Scottish Nation was converted to the faith an. Christi 203. Leslaeus de Reb. gestis, Scot l. 1. p. 114. which is above 1400. years ago, during which time, it remained constant in the Catholic 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 Since the conversion of King Donald the first Christian King, there are reckoned above 80. Catholic Kings of this Nation, as may be seen in our Histories; whereas the Presbyterians had only one King, to wit, King james the 6. who subscribed their Covenant, in his younger years: which he also disproved thereafter, in the Conference at Hampton-Court.  King's Majesty, and whole body of this Realm, both in Burgh and Land. To the which Confession, and form of Religion, we 
m As it is evident that these, who embrace the Catholic faith in Scotland, where it is persecuted, do 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 unto God's 
n The Catholic faith is so undoubted Truth, that it is altogether unalterable, with the Catholics: But this Protestant Faith cannot be undoubted Truth, seeing it is so often altered by Protestants, see p. 430. in fine.  UNDOUBTED Truth and Verity, grounded only upon his WRITTEN word.  
And therefore, we abhor and detest all contrary Religion & Doctrine; But chief all kind of PAPISTRY in general, and particular heads, even as they are now damned, and confuted, by the 
p How the Presbyterian sect albeit it pretends the word of God (as all Heretics do ordinarily pretend) is notwithstanding condemned by the word of God, & by the holy Catholic Church, which is of far greater Authority, than 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 USURPED AUTHORITY of that Roman 
q As it has been showed above, sect. 4. p. 432. that the Pope is the Vicar of jesus 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 expressly affirmeth ibid. p. 437.  ANTI-CHRIST, Upon the 
r Calvin usurped ove the letter of the Scriptures, by making up a new Canon, never known before; And he usurped over the sense, of them, by rejecting 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 grossly, see p. 439.  SCRIPTURES of God, the 
s Calvin did usurp over the holy Catholic Church, who, having no lawful authority, would take upon him to reform the Church, to judge and condemn her, to prescribe his own fancies, as divine Rules unto her: So do also the Presbyterians See p. 440.  KIRK the 
t The Presbyterians in Scotland have had but 4. Princes, since their religion began, and they have undeniably usurped highly over them all: as may be seen. p. 440. and 41.  CIVIL MAGISTRATE and 
u How they Tyrannised over the consciences of their fellow subjects, is notoriously known: and may be seen. chap. 4. p. 26.  CONSCIENAES' of men.  
All his 
x These, who under pretence of Christian liberty, disobey just Laws, such as are the Laws of the Catholic Church, (which were also observed in the primitive times, as these, about lent fasting, the single life of Church men &c.) make their freedom a cloak of malice, against S. Peter's advice 1. Pet. 2.13. and an occasion to the flesh. Gal. 5.13. see above p. 454. 455.  TYRANNOUS Laws, made upon indifferent things against our Christian liberty. His ERRONEOUS Doctrine against the SUFFICIENCY of the 
y The Presbyterians destroy all Traditions, against the express 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 Calvin teacheth that Original sin still remains in us, even after Baptism: and that it defiles before God, what ever works proceed from us; 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 NATURAL inability & REBELLION to Gods Law. Our justification by 
d They make justification by faith only, the principal article of their Reformation, and deny justification by works; expressly against the Scripture, james 2.124. and the holy Fathers. See above ch. 14. p. 157.  FAITH ONLY Our 
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 God's Commandments, so that such sanctification is rather profanation, and such Obedience is Disobedience. See above p. 455.  IMPERFECT Sanctification and Obedience to the Law.  
The 
f They have corrupted the Nature of the Sacraments, by denying, that they were ordained to confer Grace, & by making them only signs and Tokens. They have corrupted the number, by taking away 5. Sacraments: and the use, by abrogating both private Baptism & Communion, besides both the public and private use of others. See above p. 458. & seq. and before ch. 18. Presb. Trial.  NATURE, NUMBER and USE of the holy Sacraments. His five 
g By denying the two Sacraments of Baptism and the Eucharist (which they admit,) to confer Grace, They make them Graceless and so indeed Bastard Sacraments; since the Sacraments of the Law of Grace, were instituted to confer Grace. Above. p. 467. & before that ch. 18 Pres. Trial p. 194.  BASTARD SACRAMENTS: with all his 
h They not only not practise the Venerable Rites & Ceremonies of the Catholic Church which were used in the Primitive times, as may be seen in Coccius. tom. 2. Thesau. Cathol. but also they condemn them. See p. 464.  RITES, CEREMONIES and false Doctrines, added to the Ministration of the true Sacraments, without the word of God: His CRUEL judgement against Infants dying WITHOUT the Sacrament. His absolute Necessity of Baptism:  
His 
l The opinion of Calvin, and his Disciples is, that Christ's body is only really in the Heavens; and yet it is also really to the soul of the Receivers by faith: which he calls justly a Mystery unperceptible: as it is indeed a Chimaera made up of contradictions, whereas the Catholic belief of the real presence, or Transubstantiation, is so firmly grounded in the Scriptures, that Beza confesseth, if Christ's Words be taken literally (as it has been proved above, they must be) Popish Transubstantiation doth necessarily follow. See above pag. 240. 41. and 43.  BLASPHEMOUS OPINION of TRANSUBSTANTIATION, or real PRESENCE of Christ's body IN the the Elements, and receiving of the same by the WICKED or BODIES of men. His 
m Their first Reformers broke their Solemn Oaths and Vows without all Dispensations p. 469. And the Presbyterians have made many to perjure themselves, by enforcing them to take the Covenant, against their Consciences. They allow also Marriages in degrees forbidden by the Catholic 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 calumny, that the Catholic Church dispenseth in degrees forbidden by the Law of Christ. p. 470.  DISPENSATIONS with solemn OATHS, PERJURIES, and DEGREES of Marriage forbidden in the word. His 
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.  CRUELTY against the innocent divorced.  
His 
o The holy Mass which chaseth away Devils, 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 MASS. His 
p If it be blasphemy to rail against the sacred order of Priesthood, of which order Christ himself is the High eternal Priest; And against the holy Sacrifice offered up by that holy order; besides other points of the Catholic faith revealed by Christ, than our Presbyterian Ministry 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 faithful departed: of which the Presbyterians do rob both the quick and dead p. 447.  BLASPHEMOUS PRIESTHOOD. q His PROFANE Sacrifice for the sins of the dead and the quick. His 
r They detest the Catholic Church, for Canonising of Saints; and yet themselves did Saint Covenanting sinners, above p. 479  CANONIZATION of men. 
s They think it justly no sin, to call upon men, and desire their prayers: and yet, against all reason, they would make the people believe, that it is a sin, to call upon Angels, and desire their prayers, whereby, they condemn the practice of jacob, 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 showed, concerning the Invocation of the Saints of Heaven.  His CALLING upon Angels, and 
t Calvin doth honour S. Catharine and S. Christofer with the name of Monsters; lib de vera Refor. Ecclesiae. S. George and S. Hippolytus with the name of Masques. ibid. & 3. Instit. c. 20. par. 24. 25. 27. S. dominic with Hangman, lib. de reform. Eccles. S. Medard and others with Beast. ibidem. And Luther durst affirm, that Moses his wisdom was hypocrisy: and that S. james did deate. Luth. in Psal, 45. & in cap. 22. Genes.  Saints departed.  
WORSHIPPING of Images, Relics and Crosses.  
DEDICATING of Kirks, Altars, Days, Vows, to CREATURES. 
y  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 seeing, 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 PURGATORY: 
z See the charitable custom of praying for the faithful departed, observed by the Primitive Church p. 491. which charity the Presbyterians want.  PRAYER for the dead: 
1 The prayers of the Presbyterians being all Extemporary, it is no wonder, some of them be void of sense: as frequent experience has showed.  Praying or speaking in a STRANGE LANGUAGE: with his 
2 How they have fallen backward into grosser Errors, than their first Reformers, by denying the Apostles Creed, neglecting to say our Lords-prayer, abolishing Glory to the father, etc. may be seen above cha. 12. These backslidings are the Presbyterian Processions  PROCESSIONS, 
3 They blaspheme the holy Litanies, which S Basil calls the Oracles of the holy Spirit: as may be seen above p. 494.  BLASPHEMOUS Litanies, and 
4 They very unreasonably 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 Their confusions & dissensions are very notorious, and may be seen above ch. 3.  His Manifold ORDERS. 
6 They abjure Auricular Confession, and yet sometimes practise it. But the Ministers wanting the strict obligation of secrecy, they do sometimes reveal publicly without punishment, what has been confessed to them privately.  AURICULAR Confession. 
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 conjoined 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 uncertain Repentance. 
8 They believe that which God never revealed, to wit, that every one of themselves is just & predestinate: which faith, may be seen above, to be mere presumption, and a groundless fancy. ch. 17. p. 183. & seq.  His GENERAL and doubtsome Faith. 
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 They teach justification by faith only, against the express words of Scripture. james 2. v. 24. as may be seen above ch. 17. p. 182.  His justification by WORKS. 
u How all Heretics Idolatrize their own Errors (as S. Hierom affirms) may be seen above p. 420. & how the Presbyterians did Idolatrize their Counant, may be also seen there: And it is notoriously known how they break & abuse Holy Images, Crosses and Relics.  
x The Barbarians or professed Enemies of Christ, could hardly have made more havoc and destruction, than 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 poor Churches, which they have built, are not dedicated unto the Creator.   

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 became no better. This is a greater Opus Operatum which the Presbyterians ascribed to their Covenant, then that, which the Catholics assign to the holy Sacraments: as may be seen above p. 202. 203.  OPUS OPERATUM.  

12 12 They do not only abjure 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 SUPEREROGATION: 
13 They teach that all their works are evil, and therefore are demerits: which may be justly renounced p. 504. 505. 4. They often give and sell pardons from their stool of Repentance: or else all the great people must be Saints, & only the poor must be sinners. For it is very rarely seen, that any person of condition, doth sit upon their stool of Repentance. See p. 506.  MERITS, 
14 They bragged, that they should never leave off, till they went with their Covenant, & Covenanting Army, to destroy the walls & City of Rome. p. 507. 508.  PARDONS, 15 Peregrinations, and 
16 The English Independents did call ordinarily the Presbyterian K rk-sessions Bawdy-Courts; For by them the fines were imposed upon the fornicators. But now that power is taken from them, and given to the Civil Magistrate. These Sessions are not so good as the Catholics Stations above p. 508.  STATIONS.  

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 hollow that which is present, which is but a small quantity; yet the rest is brought (sometimes out of the Tavern) and used without any benediction. See of Holy water. above p. 510. 511.  His HOLY Water: 
18 See above, how at the beginning of their pretended Reformation, they unhallowed many Bells, p. 511. 512.  Baptising of Bells.  
Conjuring of Spirits, CROSSING, saving, anointing, conjuring, HALLOWING of God's good Creatures, with the superstitious opinion joined therewith:  
His worldly 
22 How the Presbytery domineered over all sorts of persons, may be seen above, ch. 4. and 5. of Presb. Trial. 23. Their severity & cruelty may be seen, ibid.  MONARCHY, and wicked HIERARCHY: 23 His three Solemn 
24 Their solemn League & Covenant, which intended the settling of Presbytery in all the 3. Kingdoms, is not such a work of perfection, as are the 3. Solemn Vows of chastity, poverty & Obedience, which they here abjure, and which their first Reformers Vowed, but did not keep. And therefore, their Solemn League may be better renounced; then the three Solemn Vows abjured.  VOWS with all his SHAVELINGS of Sundry sorts.  
His corrupted and bloody Decrees, made at TRENT, with all the Subscribers and Approvers of that cruel and bloody Band, conjured against the Kirk of God.  
And finally, we detest all his 
25 See above pag. 229. 242. how by Trops and figures, the clear words of Christ's institution of the holy Sacrament are perverted by them, against the sense of the holy Fathers, and of the ancient Church.  Vain Allegories, Rites Signs and 
26 Their denying of private 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 ancient Church. The same may be also said of their denying private Communion etc.  Traditions, brought in the Kirk, without, or against the word of God, and Doctrine of this true 
27 As the Catholic Church is only the true Church of Christ; so S. Cyprian has observed, that all heretics, like Apes, do take upon them the name, and falsely Vindicate to themselves the authority of the Church. Cypr. Epist. ad jubaian.  REFORMED Kirk.  
To the which, we join ourselves willingly, in Doctrine, Faith, Religion, Discipline, and use of the holy Sacraments, as lively members of the same, in Christ our Head. 
29 29 As the Catholic Church remains constant in her doctrine and government; so the Scottish Protestant Church has been very inconstant, for it has changed divers doctrines, and very sensibly, its discipline, three or four times, since the beginning of their pretended Reformation; so that a man cannot wisely swear constant obedience, to such an unconstant 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 Doctrine & Discipline of this Kirk; and shall defend the same, according to our Vocation & power, all the days of our lives; under the pains, contained in the Law, and danger both of Body and soul, in the Day of God's fearful judgement.  

30 30 As it is a malicious calumny, to say, that any Catholic is stirred up by the Pope, to deny and abjure the Catholic religion against his conscience, upon hope of the Pope's Dispensation, So it is a known truth, by divers fresh experiences, that many Catholics have been stirred up by the Presbyterian Ministers, for fear of their Excommunications, and the Confiscation of their Estates, which followed thereupon, 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, seeing many are stirred up by Satan and that ROMAN ANTI-CHRIST, to promise swear, subscribe, and for a time, use the holy Sacraments of the Kirk deceitfully, against their own Consciences, minding thereby, first, under the external cloak of Religion, to corrupt & subvert secretly God's true Religion, within the Kirk, and afterwards, when time may serve, to become open Enemies and Persecutors of the same, upon VAIN HOPES of the Pope's DISPENSATION, devised against the word of God, to his greater confusion, and their double condemnation, in the day of the Lord jesus. 
31 All these, to whom God has made the light of Truth to shine, aught to be thankful for so great a benefit: and never commit so great ingratitude, as to abandon it, for worldly respects: How much more ought they to abhor from taking the Covenant, which makes even some Protestants hearts to stand, which contains so many gross untruths; as we have seen above: & which is not only a Denial, but an Abjuration, joined with horrible blasphemies, of almost all the points of the Catholic faith?  we therefore, willing to take away all suspicion of Hypocrisy, and double dealing with God & his Kirk, protest, and call the Searchers of all heart's 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 See above in the first section, this last gross untruth of the Covenant. p. 416.  worldly respect, etc.    
FINIS.  
Soli Deo Honour & Gloria.