A manifest touching M.W.F. aversion from the Protestant congregation And his conversion to the Catholique Church presented to the right wor. ll [sic] Sir A.P. his much honoured father, and his other best friends, for their better satisfaction and his owne iustification.

A manifest touching M.W.F. aversion from the Protestant congregation And his conversion to the Catholique Church presented to the right wor. ll [sic] Sir A.P. his much honoured father, and his other best friends, for their better satisfaction and his owne iustification.

Table of contents

Title page

TO HIS HONORABLE DEARE VNCLE S. ir H. W. BARONETTE &c. Dominus det vobis ſuam Pacem.

TO THE READER.

ERRATA.

THE CONTENTS.

M. W. P. MANIFESTE TO HIS FRIENDS IN IVSTIFICATION Of his abandoning the English Church and becoming Catholique.

§

OREMVS.

M. W. P. MANIFESTE TO HIS FRIENDS IN IVSTIFICATION Of his abandoning the English Church and becoming Catholique.

[Page]

BEINGE not ignorant, but very ſenſible how falſely my brother is voyced to haue ſeduced me (ſuch is theire phraſe they pleaſe to vſe) to become Catholique; and againe how temerariouſly, noe leſſe vniuſtly my ſelfe is accuſed of Levitie and inconſtancy for abandoninge the Proteſtant reformed Congregation: I haue therfore thought it à very behouefull part to declare my ſelfe breifly by this enſueinge manifeſt, as well to clere my brother, as to render your ſelfe, an dmy other beſt freinds ſome ſatisfactory accoumpt in iuſtification of myne owne Action.

[Page] Firſt then, although my brother doe much ioy with the Angells for my Converſion (as I doubt not but all godly people doe) and might much more haue gloryed, had he been the Inſtrument or Agent therof; yet vpon my reſolution, I aſſure yow, he was ſoe great à ſtranger unto it, as that he knew me not to be otherwiſe then à Proteſtāt, before that ſome weeks aſter my reconſiliation to the Church of Chriſt, I tould him I was à Catholique.

Yea ſoe farr was he from conceavinge any hopes that way, as that he ingeniouſly and playnly tould me: that I was one of the prophaneſt Spiritts that ever he heard ſpeake againſt his Religion.

How then was he an Actor in my Converſion to the Catholique Church, that was not onely ſuch à ſtranger to it, but allſo in à manner diſpayringe therof.

As Concerninge the obiected Levity: I ſincerly proteſt it was the due Conſideration of the vanityes of theſe tranſitory affayrs, the vncertaynty of this preſent life, the Innumerable daingers that therin occurre, the Dreadfull Iudgement that I was to vndergoe, and the fynall ſentence of eternall Ioye, or miſery, never dyeing but everlaſtinge, wich I was to receive:

[Page] Theſe important poynts (I ſay) ſeriouſly pondered, and not levity, occaſioned my ſearch into matters of Religion, on the verity or falſety wherof accordingly depends the ſalvation or damnation of every mans ſoule: which is the Vnum neceſſarium, (to vſe the Goſpell phraſe) that aboue all affaires is to be regarded, What exchange will à man make for his ſoule? Verily by the irrefragable teſtimony of our Sauiour, If he gaynes the whole world he profitts nothinge if he ſuffer damage therof; Vnderſtand yee theſe things that forgett God, whilſt peradvēture ther will not be any to redeeme yow. Pſ. 49. Oh all yee who are enthraled by the loue of periſſinge riches, temporall honnors, Carnall freinds, and wordly reſpects; who by their actions and deeds deny God, nothinge fearinge the fynall ſentence of eternall woe, or wellfare! Oh all yee (I ſay) tymely conſider and take to hart this moſt Conſequent affaire; leaſt hereafter when it will be too late, ther wilbe none to releive or ſuccor you; and therfore lett vs while wee haue tyme, worke good for our ſoules: Let vs now (I ſay) while it is A nunc acceptabile, ſeeke our Lorde while he may be fownd, and be prepared to aſcertayne our ſelues in the knowledge and embracement of the one Catholique Church, [Page] out of which ther is noe ſalvation; leaſt when wee little thinke of it, the Sonne of man will come to call vs to à dreadfull accoumpt, and finde vs Et minus habentes, & ad recte credendum tardos:

And foraſmuch as that in the Inqueſt after ſoe weightye an argument, ther can be noe worſe preparatiue diſpoſition, and more diſadvantagious to the findinge out of the ſoule ſavinge truth, then to haue aforehand an over wayueringe conceipt of the one ſyde, and to be prepoſſeſt by preiudicate opinion of the other part, I was reſolued vtterly to diveſt my ſelfe of the paſſions of loue or hatred towards eyther ſyde; and dilligently with the impartiall eye of Charity, to looke into the principales of both Catholique and Proteſtant Religion, And ſeeinge fayth is à fupernaturall guifte deſcendinge from the Father of Light, and the goodnes of the Allmighty of his parte is ſuch, that he would haue all ſaved, and forſaketh none that Cordially, humbly, and perſeverantly ſeeke him; It was daylye my earneſt and humble petition to him, ſoe to illumenate me, that if I were in the right, I might be Confirmed therin, If not to ſtate me in that Church which is the pillar and foundation of truth: aſſureing my ſelfe that [Page] in ſuch à diſpoſition and reſignation of my ſelfe into the hands of God, I should never be confounded, but ſecured: accordinge to that of the Royall Prophet hee that dwelleth in the aide of the heighest, shall abyde in the protectiō of the God of heaven: And therfore freely excite vs with an Accedite ad Deum & illuminamini & facies vestrae non confundentur; Pſal. 33. v. 6.

Now then to the eye of the matter amongſt many other motiues which warrants my averſion from the Englishe Congregation, to omitt the many abſurdityes and daingerous Conſequences of Proteſtants, Iuſtification by fayth onely, the impoſſibility of Gods Comaundements: the blemishinge the beſt works with ſinne; their impious impugnation and hatred to Gods dearly beloved freinds, the heavenly Saynts, the negation of Frewill, the neglect of the Sacrament of pennance, and the penitentiall Acts: (vzt) humble confeſſion, harty Contrition, and effectuall ſatisfaction, the fcoffinge at faſts, Corporall mortifications: and ſuch lyke Doctrynes, of theirs tendinge to vitious liberty of lyfe: As allſoe the manifould deceipts, falſifications, and impoſtures Proteſtant wrighters doe practice to ſupport their Religion, of whom Sir [Page] Edwin Sandes an eminent man amongſt Proteſtants In his relation of matters of Religion pronounceth theſe words. The Proteſtant writers in relation of things, haue abuſed this preſent age, and preiudiced poſteritye. Loue and diſlyke haue ſoe dazelled their eyes, that they cannot be beleiued: Agreeable to which is the Confeſſion of that Learned, and ingenious Proteſtant Zantius in his 10. Epiſt. to Strumus in the end of the 7. booke, and 8. of his Miſſellans: wher he vttereth theſe words of the proceedings of Proteſtante wrighters, Doctors and pillars of the reformed Church: The ſtate of the queſtion that it may not be vnderſtood, wee often with ſett purpoſe ouerclowde with darknes: Things which are manifest wee impudently denye, Things falſe without shame wee auouch. Things playeinly impyons wee propoſe as firſt principalls of fayth: Things Orthodoxal wee condemne of hariſye; Scripture at our pleaſure wee detort to our dreames &c. To omitt I ſaye the prementioned motiues with many more which exceedingly averteth me from the Proteſtant Congregation; the prime motiues, which warrante my averſion from Proteſtants, are for that not onely I haue ofen heard them averre that the Church of Chriſt might erre in matters of fayth: and read their [Page] many teſtimonyes that it hadd erred, made an vniverſall Apoſtaſye, and that for à longe ſpace Truth was vnknowne, before that Martin Luther an Apoſtata, both from the holy order of S. Auguſtins Eremitticall Fryers; and the Catholique Church, became à new Apoſtle to them, whom they tearme à man ſent from God, to illuminate the world, another Elias: Firſt Apoſtle of the pure refined Goſpell; The father of Proteſtants, and reformer, which reſtored the decayed Church of Chriſt to the primitiue Modell which is moſt blaſphemous, contrary to the predictions of the auncient. (Note.) Prophetts, contrary to the promiſes made by God and Chriſt touchinge the perpetuall exiſtence and aſſiſtance of his Church: yea diſtructiue of Chriſt himſelfe: The new Teſtament: The Creed of the Apoſtles, and exceedingly ſtrengthennige and advantaginge the perverſe Sinagogue of the Iewes, as here aſter in place convenyent I will further declare, not onely (I ſaye) this: which principally moveth me aboue all; but allſoe that I finde in the 39. Articles of the publique Confeſſion of the fayth and Religion of English Proteſtants, that particuler Churches, as namely Ieruſalem, Antioch &c. might as [Page] well erre in matter of fayth, as in livinge and Ceremonyes: Now ſeeinge in reallitye, the Englishe reformed Congregation is but à particuler Church: not onely for place, but for that it is never able to demonſtrate that any other Congregation of men in the vniverſall World, eyther before Luther or ſince Luther, ever had Communion with them in the 39. Articles which is the propper eſſence of our Engliſſe Proteſtant Religion (Note.) Howbeit by the way I doe grāt, that as ther are many falſityes howſoever different compared to each other, yet all are againſt one truth, Soe lykewiſe all Sects, that formerly were, and now are, as Proteſtants, Anabaptiſts, Puritanes, Browniſts, Sacramentaryes, Hugonotes, Arminians, Gomoriſts, Soſinians, Semilutherans, &c. howſoever they iarr and impugne one another in many and werghty controuerſies of fayth, as appeare by their innumerable bookes eagerly writt againſt one another: yet in this one thinge they accord by Common vnion, or rather Conſpire, (to witt) againſt the Roman Church, which clerely diſcovereth it to be the true Church of Chriſt, were all Catholiques ſilent in her behalfe: If then the English Congregation be but à particular Church; [Page] For that it wants Communion with the Chriſtian World in the 39. Articles of their Religion, conſequently by her owne acknowledgment shee may erre in matters of fayth. Which beinge ſoe, what infallable aſſurance generally I pray yow can the mēbers of ſuch à Church haue for their ſalvation? Seeinge accordinge to the teſtimony of holy witt It is impoſſible to pleaſe God without fayth: (wz [...]t) orthodoxall, much leſſe to inioy him, Beinge then that the Certaynety of the ſalvation of the Churches members neceſſarily dependes on the Certaynty of à true fayth, without which they cannot pleaſe God, noe members that really tenders their ſoules ſalvation can with à ſecure Conſcience followe or haue Communion with ſuch à Church, which by her owne confeſſion is lyable to erre in fayth: which is further thus demonſtrated:

For eyther ſuch à one followeth his whole Churches authority and doctrine, or he diſſents from it? If he follow his Church and generall doctrine of his Paſtors and teachers, then hath he noe certaynty or ſecuritie, ſeeinge she is ſubiect to erre in matters of fayth, accordnge to his owne Confeſſion: If he diſſents from her, then is he more perplexed and endaingered, for if his whole [Page] Church be lyable to erre in matters of fayth, how much more any private member therof; and indeed it were intollerable pride for any inferior member to arrogate without showinge anye Divyne warrant, ſuch à privilidge of not erringe in fayth, which his whole Church, as he ſuppoſed (accordinge to his owne confeſſion) doth not participate.

Now to come to the pretended foundation of Proteſtant Religion, which is vſually to all other heretickes, the more colorably to diſguiſe their errors, imitatinge the Divells transformation into an Angell of light, and vſurpation of That it is written, I meane the Byble, which they ſoe much appeale too, though with as little reaſon as ever auy Sect; for if theſe plaintiffes that accuſe the Roman Church of Error, ſuperſtition, Noveltye and Idolatrie, be vrged to produce any playne place of holy writt to proue their accuſation, for example ſake: wher in holy writt it is ſyad That Gods Commaundements are impoſſible to be kept? or where in holy writt ther is any prohibition to craue the aſſiſtance of the heavenly Saints to ioyne their prayers with ours to our Lorde Ieſus Chriſt, that wee may be made worthie of this promiſes? &c. the whole pack of them are not able to produce [Page] not ſoe much as one expreſſe text to that purpoſe but givinge ſlipp to the demaund in queſtion, they fly to bye difficultyes, fabulous, or impertinent narrations, relatinge many tales of Cockes and Bulles, of this Pope and that Pope, of this Biſſopp or that Fryer, Soe deſtitute are they of the ayde of holy writt which vaynely and frequently they pretend, ſoe that the ſayeinge of the holy Prophet is well verifyed in them, The vngodly haue tould me their fables, but not as thy Lawe, Pſ. 118. But wheter haue theſe frivolous impertinences of Proteſtants wrested my diſcourſe? To retorne then to the Byble, on which ſolye they pretend to build all their fayth, although it be not controuerted betuene Catholiques and Proteſtants, or any other nomynated Chriſtians: whether God hath any worde written which is infallable, vſually called the holy Scripture? As it is one thinge to queſtion, whether ther be à Kinge of Spayne, and another thing wether Phillip, or Ferdinando be the Kinge therof? For that though the firſt (to witt) that ther is à Kinge of Spayne be moſt Certayne; yet the latter may be debated, which is the Lawfull true Kinge (vzt) Ferdinando, or Phillip; Soe though it be moſt Certayne that there is à written worde [Page] of God infallable: yet iuſtly may it be queſtioned whether that booke which Proteſtants haue and call the Byble be the holy Scripture or noe: For (as the Learned doe obſerue) in the Scriptures three thinges are to be conſydered, Firſt the Cannon or Catologue of divyne bookes; Secondly the tranſlation; And thirdly the ſence which is the ſoule of the Letter:

Now then I demaund of Proteſtants what Infallible aſſurance they haue that the bookes which be in their Cannon, be onely divyne? And thoſe which they reiect (as Apocripha) be really ſuch: Will yow ſaye with Luther, and with other Proteſtants as Whitakre, and Doue, that yow received them from the Roman Catholique Church; Then it followeth if her authoritye who yow Credit therin be infallible, yow are allſoe bound to ſtande to her worde in other poynts of Religion: For if she be infallible (as she muſt) if yow haue any infallible aſſurance that the Scriptures yow received from her be really divyne in à matter ſoe fundamentell, much more is she to be Credited in other poynts, as namely concerninge the true interpretation therof &c. Secondly out of this anſwer it followeth, that the Roman Church cannot be Antichriſtian [Page] (as ſome Proteſtants vaynly pretend) For it cannot ſtand that they should preſerue the Scriptures for ſoe many ages, wherin yow pretend your Church was vnknowne and latent: For then may Iſraell be fownd in Babilon, and participation bebetwene Chriſt and Belial: And she who is falſehood it ſelfe, be, by your owne inference, the pillar and foundation of truth; To be shorte then, muſt the whore of the Apochalips (Thus is Antichriſt become Chriſt Servante and beſt ſupporter) Keep ſafe thoſe Recordes wherby thoſe many hundred Thowſonds of Chriſt virgins make their Clayme to the ineſtimable reward alloted for their vowe of Chaſtitye: As eaſily wee may beleiue, that the Arke, and the Idoll Dagon may be placed together. But indeed though yow haue the Roman Churches warrant, that thoſe bookes that yow admitt as Canonicall to be divyne: yet never did the Roman Church warrant or aſſure yow that onely thoſe bookes placed in your Cannon, be divyne, and the reſt which yow reiect, to be Apochripha: It reſteth then that the greateſt aſſurance yow haue is the authority of your owne Church, which Confeſſedly is lyable to Error what infallible aſſurance haue Proteſtants of the purity and incorruption of [Page] their tranſlation: eſpecially ſeeinge many of their brethren hardly Cenſure it: How stall I approue (ſayth M. Burges) vnder my hand à tranſlation which hath many omiſſions, many additions, which ſometymes obſcureth, ſometymes perverteth the ſence, beinge ſometymes ſenceles, ſometymes Contrarye: M. Bronghton the great Hebritian thus ſayth, The publique tranſlation of the Scripture in English is ſuch, as it perverteth the Text of the old Teſtament in eight hundred forty and eight places: and it cauſeth Millions of Millions to reiect the new Teſtament, and to runne into eternall flames: And to omitt how Bishopp Tunſtall noated two thowſand Corruptions of the Bible in Tindalls tranſlation, And allſoe how the Remiſts noated two hundred and tenn corruptions of the new Teſtament out of Greeke, which Proteſtants pretended to tranſlate, not Chardginge them with an infynite number of their Corruptiōs repugnant to the auncyent authenticke Lattin, To omitt (I ſaye) theſe, and many other Catholique obſervations for which they Iuſtly except againſt the English Bybles; I add this Cōfeſſiō of the famous Proteſtant, D. Whitakre who though favouringe the Englishe trāſlation of the Bible, as much as poſſible he might, yet thus he [Page] confeſſeth, I haue not ſayd otherwiſe but that ſomethings in the Englishe tranſlation might be amended; Now what infallible aſſurance (I ſaye) haue they to warrant their tranſlation as incorrupt, ſeeinge the greateſt warrant they haue for it is the authority of their Church, which by their confeſſion may erre, And with what Conſcience can they Commend vnto the people their English Byble thus Corrupted for the pure word of God: (Note.) Againe what infallible aſſurance haue they of the ſence which is the life of the Letter, (to witt) that their expoſitions be the true meaninge of the holy Ghoſt; but the authority of their Church, which by their owne Confeſſion is ſubiect to Erre? On the contrarye what infallible aſſurance haue they that the Catholiques Cannon, tranſlation, and expoſition of the Byble are not Orthodoxe, but the authority of their errable Church. (Note.) Now thē if fayth be an infallible Knowledge, (for by falliable and errable doctrine it is impoſſible to be ſaued) can anye one with à ſafe Conſcience build all his fayth vpon ſuch à Byble whoſe Cannon, tranſlation, and interpretation hath noe infallible aſſurance; And in this I was infinitely confirmed when afterward I read in M.r Shillinghworths [Page] booke, approued by three Oxford Doctors as conformable to the Doctrine of the Church of England, (vzt,) that ther was noe infallible Certaynety to be aſſured That the Scriptures were really Gods worde. Which in effect is to ſuye, That Proteſtants who pretend to beleiue nothinge but that which is contayned in Scriptures haue noe infallible aſſurance, whether their Congregation be truely faythfull Chriſtiains or no.

Moreover I demaund what certayne warrant Proteſtant Miniſters and teachers haue of any Lawfull ordination or vocation for their pretenſiue reformation, and departure from the Roman Church; with whom ſometyme their Sect-maſters were vnyted in Communyon of fayth: but their owne errable authoritye?

And conſequently ſeinge their Church can erre, how can Proteſtants be aſſured that their Church doth not erre in Condemninge the Roman Church of ſuperſtition? Or how can the vulgar be ſure they are taught the truth, when their teachers themſelues confeſſe that their Church and all their Paſtors may lye: In à word noe Proteſtant can produce any prooffe ont of Scriptures in his owne defence, or impugnation of Catholique Religion, [Page] but it is gloſſed or expounded (litterallie or miſticallie) eyther by his Church, or his owne private Spiritt? If by his Church, what Certaynty or ſecurity, when confeſſedlie she may erre: If by his private Spiritt, much leſſe is he free from error: And indeed by how much the more I heare and ſee Proteſtants amayne ſtriue to maintayne, that the Church may erre in matters of Fayth, it renders me more averſe from them, and Iuſtly to ſuſpect their Religion, for that they ſeeme to be heires of vnworthie progenitors; (to witt) of the Arians who taught all Counſells to be ſubject to error; The hereticall Donatiſts who condemned the whole Church of Error As lykewiſe of the Wiklefians, and Waldenſes: And would yow know the fundamentall reaſon of this their aſſertion: Truely ther is noe other then that by diſgraceinge the Churches authoritie whith errability their doctrine might be exempted from the note of hereſie, and themſelues avoyd the tytle of hereticks, for if the Church could erre in the determynation of controuerſies of Religion, why might not the decrees of the Church in Condemninge of hereticks be called in queſtion, and ſoe in fine ther would remayne noe meanes to know who are hereticks, [Page] for if yow goe to the ſcripture which they whith great forwardnes will alledge, and ſeclude the Churches expoſition of the true ſence, they can never be Convinced, but will allſoe eaſilye elude whatſoever Text can be brought againſt them as long as themſelues be iudges of the controverſie and ſenſe. And whem I Conſider the many doctrines renewed by Proteſtants which formerly haue been Condemned by the Church as hereticall Noveltyes cōtrary to the fayth generally and aunciently profeſſed, how can I againe imagine otherwiſe, then that they maintayne this dangerous and abſurd poſition of the Churches errabilitie: for noe other end, then that their doctrine might be the betther freed from the Cenſure of hereſies: for what, is not the denyinge of mans frewill the hereſie of Simon Magus? Is not the affirmeinge that diſtinction and order onght not to be obſerved in the Church of God, the hereſie of the Prepuſians? Is not the denyinge that all ſynnes are forgiuen by the Sacrament of pennance, the hereſie of the Nouatians? Is not denyinge of the water of Baptiſme, to availe any thinge to our ſalvation one of the hereſies of the Mamkeans? Is not the denyinge to offer ſacrifice for the Dead, ād that ther is noe difference [Page] betwene à Biſſopp and à ſimple Preiſt, and that the faſting dayes of the Church ought not to be kept, the hereſies of Aeriaus: Is not the affirmation that by fayth onely, men maye obtayne life everlaſtinge the hereſie of the Eunomians? Is not the theachinge that Infants may be ſaued without Baptiſme one of the hereſyes of the Pelagians? Is not the theachinge Marryage to be as acceptable to God, as virginitie, and that it is lawful for Nonnes and Monkes to Marry the hereſies of Iouinian? Is not the denyinge the interceſſion of Saints, And the honoringe of the Martyrs reliques the hereſies of Vigilantius? Is not the breaking downe the Images of our Lorde Ieſus and of his Saints the Iconomachians hereſie? Is not the denyinge of the body of our Lorde Ieſus to be really preſent in the Sacrament of the Alter, the hereſie of Beringarius? In à worde to omitte many other renewed hereſies of the Albigenſes, Waldenſes Wicklifts, Huſſitts and other deteſtable hereticks many yeares agoe condemned by the Church of God, Is not the denyall of the poſſibility of Gods Comaundements condemned, (as the famous and auncient Doctors, S. Ierome, & S. Auguſtin, witnes:) Condemned (I ſaye in certayne ould hereticks [Page] yea verilie. What marvill then is it, that when they ſee their Doctrine Condemned of hereticall novelty if they contemne the Churches authority in Generall Counſells, and reiect the auncient Fathers: As patrons of Papiſtrie: (Note) What marvill I ſaye ſeeinge in theſe they finde their condemnation in moſt Articles, now in conteſtation if they affirme the Churches errabilitie in matters of Fayth: True it is as S. Paul ſayes, that an heretick is condemned by his owne Iudgment ſeeinge he diſclaymes from the authority of Gods Churchs Which is the pillar and foundation of truth: and betrampleth the Paſtors and Doctors, lights of the Church, in which he manifeſtly preferreth himſelfe before the holy Ghoſt the ruler and director of the Church. Accordinge to Chriſt infallible promiſe (Note) And what is this elſe but to extoll himſelfe aboue God: Super omne, quod dicitur Deus: Which is one of the ſpeciall markes of Antichriſt, and yet this Antichriſtian arrogancie in treadinge vnderfoot the diffinitions of the Church and the authority of the auncyent Fathers and Doctors therof is the verie mayne grownd of Reformers: And therfore Peter Martyr one of the pryme wpholders of the Reformed Church endoctrinates his fellowes [Page] with this principle, ſayinge: That ſoe longe as wee stand to the Counſells and Fathers, ſoe longe wee shall remayne in the Papiſts errors: Lib. de votis:

Oh when I ſeriouſly conſidered and diſcuſſed the former diſcourſe with many daingerous Conſequences, which thence yſſued and ſeeinge my ſelfe to ſayle in the barke of ſuch à Congregation which had noe aſſured ſafegard againſt eternall Shippwrack, it was high time to leaue her, and ſpedily to imploy all my endeavours for findinge out of that Church which is the Arke of ſafetye, the mother of the faythfull, the pillar of truth, Soe beutifull à ſpouſe of Chriſt, which hath neyter ſpott nor wrincle, ſoe infallible à Iudge of all Controverſies of Religion, as whoſoever shall refuſe to receive her ſentence, is to be reputed as à Heathen and Publican: It is this vnſpotted Church, not lyable to error in fayth, eſpouſed to Chriſt for ever, who is with her to the conſummation of the world and directs her by the holy Spiritt which shall abyde whith her for ever, and teach her all truth: It is this vnſpotted ſpouſe of Chriſt (I ſaye) my cares were incumbant ſpedily to procure for my mother to the end I might haue God for my Father.

[Page] The Caracteriſticall and inſepable marke of Chriſt Church which is but one, is that in her shall allwayes be found Paſtors and Teachers for the Contineuall preachinge of the word, and adminiſtration of the Sacraments, the ordynarie meanes neceſſarie to Salvation To this effect are alledged theſe words out of the Apoſtle S. Paul: A text for its Clearnes able to Comment its Comment; (to witt) that Chriſt hath placed in his Church Paſtors and Doctors to the Conſummation of Saints till wee all meet in the vnitie of the fayth: That is (as Doctor Fulke à Proteſtāt divine expounds for ever, Calvin himſelfe expowndinge it thus, Concluds in theſe words, The Church cannot at any tyme want Poſtors and Doctors, Now that theſe Paſtors and Doctors muſt not at any tyme in their office and dutyes be ſylent It is not onely witneſſed by the Holy Ghoſt (I ſaye 62.) but allſoe beſydes (the nature of their function requiringe it) acknowledged by Proteſtants: And therfore Doctor Fulke ſayth well, Truth cannot be continued in the world, but by the Miniſtry of the Paſtors and Doctors: In lyke ſort touchinge the adminiſtration of the Sacraments the ſame is more particulerly evicted from the cleare words of our Saviour, and S. Paul: ſeinge by the [Page] help of them wee shall Shew the Lords death till he come, 1. Cor. 11. A point ſoe evydent that it lyeth out of the way of all contradiction And therfore Willett à Proteſtante in playne words mayntaineh that the abſence of the Sacraments makes à nullity of the Church: And againe in Doctor Whittakres phraſe, That The administration of the word and Sacraments being preſent Constitute à Church, beinge abſent doe ſubuert it: And againe as the ſome Doctor ſtyleth them they are Eccleſiae eſsentiales proprietates: Thus doth Proteſtants ioyntly with Catholiques teach that not at ſame tymes onely the Church of Chriſt beinge his inſepable and immaculate Spouſe with whom he isto the Conſummation of the world, is to enioy Paſtors and Doctors for the vſe of the word and Sacraments, at other tymes to be wholly deſtitute of them, (ague lyke havinge their acceſſes and remiſſions) but that at all tymes, and in all ages, in all ſeaſons, the Church without any interruption is to Continew in his full Orbe, by ever inioyinge the aforeſayd meanes of ſalvation.

Hence it is that the Fathers to confound hereticall congregations preſſe heretickes to shew their contynuall ſucceſſion of Paſtors [Page] and profeſſors of their doctrine, becauſe if they go to ſcriptures interpretating it according to their owne iudgement there can be noe determination or end Thus S. Ireneus confounded Valentinus, Cedron, and Marcion By this ordynation of ſucceſſion (ſayth he) the tradition which is from the Apostles received into the Church and the publishinge of fayth hath come even vnto vs, wee beinge able to shew, wee put all thoſe to confuſion, that through vayne glory ond ignorance broach new doctrines in the Church. l. 3. c. 3. 4. 5. For none of theſe Heretickes can deryue their ſucceſſion from the Apoſtles, nor shew how their doctrine was received by tradition from thence; Thus Turtullian de praeſ. c. 11. confoundeth Valétinus Apelleus and other heretickes; Lett them publishe the Origens of their Church (ſayth hee) let them vnfould the order of their Bishopps ſoe proceedinge by ſucceſſions from the begininge ſo that the firſt Bishopps haue predeceſſors ſome Apostle or Apoſtolicall man, perſeveringe with the Apoſtles: in that manner they produce the ſence of the Apostolicall Church. In this ſort doth S. Cyprian confound Novatian becauſe he cannot proue his ſu [...]ceſſion accordinge to Apoſtolicall tradition: Novatian: (ſayth he) l. 1. Ep. 7. is neyther [Page]Bishopp nor member of the Church: who Contemninge Evangelicall and Apoſtolicall tradition, ſucceeding noe man, is ordayned of himſelfe. Thus doth S. Auguſtin l. 2. cont. Retil. c. 51. confound the Donatiſts, and Sectaryes of his tyme, Number (ſayth he) Your Preiſts even from the ſeate of Peter, and obſerve that order of fathers who ſucceeded one another; and the Succeſſions of Bishopps, was one thinge amougſt others, that kept the ſame S. Auguſtin, gloryous Doctor of the Church, from departinge out of the boſome of the Catholique Church: for thus he ſayth in his Epiſtle to the Manicheans, Many things moſt iustly retayneinge me in the boſome of the Church, the ſucceſſion of Preists from Peters ſeate to this preſent Bishopp keepes me in the Church: the name Catholique keepes me &c. Fynally hence it is, that S. Ierome thus Counſelleth, In that Church wee ought to abyde which founded by the Apostles to this very day lasteth: yea ſuch an evydent veritie it is that Chriſt true Church shall never want at any tyme Profeſſors and members therof, as that it extorts this teſtimony from her aduerſarie D. Whitakre Not without great ioy of mynde wee doe beleive, that Christ Church hitherto hath endured, neyther shall it perish, ſoe longe as the world stands,[Page]and the Contrary opinion wee esteeme as à prophane hereſie. From this eſtablished foundation is erected this diſcourſe for my purpoſe. ‘(Note) The true Church of Chriſt which is but one, shall in all ages ever inioye à ſucceſſion of Paſtors and Doctors for the adminiſtration of the worde, and Sacraments; Therfore the true Church of Chriſt hath ever remayned without interruption of ſuch Paſtors and Teachers from the Apoſtles tyme even vntill this daye: But noe Church extant in the world can be aſſigned to haue remayned without interruption of Paſtors for the adminiſtration of the worde and Sacraments, ſaue only the Roman Church Therfore irrefragablie it followeth that the Roman Church only and thoſe which haue Cōmunyon of fayth with her, to be the only true Church of Chriſt, or elſe, which is moſt abſurde and Blaſphemous, that Chriſt hath noe Church vpon earth, but that the gates of hell to her deſtruction hath prevayled againſt her, contrary to Chriſt promyſe.’ That there is noe Chriſtian Church extant, but the Roman Church that hath withont interruption in all ages enioyed both Paſtors and Doctors, is eſilie demonſtrated, for neyther the Proteſtant [Page] Church, nor the Iewes, nor the Arians, Donatiſts, Manicheans, Pelagians, Wicklefians Graecians, Mahometans, or any other Church can be aſſigned but the Roman: Therfore &c. Firſt concerninge the Proteſtant Church it is but new and began from Luther, from whence it is called Lutheran and reformed, which is manifeſt by the reſtimonies of the learned Proteſtants, and Luther himſelfe which I will here inſerte. Let then firſt their Champpō of the Englishe Church, Iuell ſpeake in the firſt place, he in his Apologie of the Church of Englād in the fowerth parte, and fowerth Chapter, And in his defence of the Apologie Anno 1571 pag. 426. Truth (ſayth he) was vnknowne all that tyme, and vnheard of, when Martin Luther, and Vldericke Zwinglius firſt came into the knowledge, and preachinge of the Goſpell, M. Perkins ſayth in the expoſition of the Creed and in his Reformed Catholicke; Wee affirme: ſayth he, that before Luthers dayes for many hundred yeares our Church was not viſible to the world an vniverſall Apoſtaſie over ſpredinge the whole, face of the earth; In ſoe much as Bucer in his epiſtle to the Bishopp of Hereford calls Luther The firſt Apoſtle of the reformed Goſpell, whoſe vocation, ſayth Conradus Sohluſsburg, [Page] by reaſon of the then generall defection of all Protestāt Paſtors was immediate and extraordinary, and againe, ſayth the ſame Author, had Luther had any Orthodox predeceſſor ther had needed noe reformation, Doctor Whitackres Con. 4. qu. 5. C. 3. In tymes past noe Religion, ſayth he, had place in Churches but Papisticall; And therfore in another place he thus write h: wee acknowledg Luther to be our father, Brocarde in the 2. C. Apocal. ſayth thus: when the preachinge of the Goſpell was allowed in Luther, and his firſt onſett againſt the Papaſie, the knowledg of Christ was fownd miſſinge in all and every of his members: D. Bancrofte in his Survay c. 4 hath theſe words, both the Preists of all ſorts and lykewiſe the people, began in tyme to be drowned in the puddles of Poperie, all of them together from the topp to the toe; Calvin who in his Epiſtles affirmes that they weere inforced to departe from the whole world in his booke of the neceſſity of reformation, thus writeth: It is manifeſt that the whole world was bewitched with theſe wicked opinions before Luther appeared. Morgaſtren in his Treatiſe of the Church avou [...]heth that it is ridiculous (to thimke) that in the tyme before Luther, any had the puritie of doctrine and that Luther should receive it from them, and not[Page]they from Luther. Conſideringe it is manifeſt to the whole Christian world, that before Luthers tyme all Churches weere overwhelmed with more then Chimerian darknes and that Luther was divinely rayſed vp to diſcover the ſome and to reſtore the light of true doctrine: And Luther himſelfe in the preface of his 1. Tom. Here ſee even by my caſe how hard it is to get out of errors, which are confirmed by the example of the whole world, and by longe custome, as it were, changed into nature, And To. 2. This is written his Epitaph. Oh Chriſt he shewed thee, when all the world was overwhelmed with darknes, And li. 1. de captiu. Babil. beinge to wright againſt the Maſſe he ſayth, neyther lett it move thee, that the whole world hath the Contrary opinion and cuſtome, And fo. 68. Ther is allmoſt this day nothinge more received or more ſettled in the Church then that Maſſe is à ſacrifice: Againe I ſett vpon à thinge which beinge approud by the custome of ſoe many ages and conſent of all, is ſoo ingrafted as it is needfull to change almoſt the whole face of the Church: But by the way will yow knowe by whoſe inſtigation and what ſpiritt moved him ther vnto? Let Hoſpinian, à learned Proteſtant ſpeake Hiſt. Sacram. part. vlt. Luther Confeſseth (ſayth he) that he was taught by the Divell,[Page]that Maſſe, and cheifly private Maſſe is nought, and that beinge overcome by the Divells reaſons he abolished it, And therfore noe marvaill if Luther li. de Abrog. Miſſ. fo. 244. thus writeth, How often did my tremblinge hart quake, and reprehendinge me obiected, that their ſtrongeſt and onely Argument: Art thou onely wiſe what did all erre, were ſoe many ages ignorant? Behould how Luthers hart and conſcience did tell him that he aloue knew Proteſtancie, and was the firſt Paſtor and Preacher therof; Hence in his Epiſt. ad Argent. Anno 1525. he maintaynes this point againſt Zwinglius ſayeinge wee dare boast that Christ was first published by vs. Soe playnlie doe the Proteſtants and Luther himſelfe frely confeſſe, an vtter defection and want of their Churches Paſtors and preaches for adminiſtration of the word and Sacran ents before Luther. And indeed this manifeſtly appeareth out of the name of reformed Church. For it is impoſſible the Church should be reformed except it firſt had perished and been deformed, ſoe that Proteſtants teach and profeſſe à Fayth formerly decaied and deformed, afterward reſtored and reformed: But the Catholique fayth of Chriſt Church (foe firmely built on à rock that Hell gates shall [Page] never prevayle againſt it) is an incorruptible Fayth of all tymes and conſequently cannot be deformed or decay at any tyme, aud eſpecialy in ſuch eſſentiall matters which the reformers pretend the Catholique Church to haue been deformed. (Note) Wherfore Proteſtants that doe teach à fayth which heretofore was deformed and decayed, doe not profeſſe nor teach Catholique fayth, but à novitiall innovated Religion. Seeinge then Luther was the firſt Paſtor and teacher which reformed it, it is evident, that imediately before Luther they had noe Paſtors nor Doctors of their Church. But peradventure yow will ſaye that the Apoſtles, Evangeliſts and all the aūcyent Fathers, pillars and lights of Gods Church, of the firſt ſixe hundred yeares were all Proteſtant Paſtors and teachers of the reformed doctrine, but afterward for the ſpace of nine hundred yeares ther were none extant till Luther. But this anſwere ſatisfieth not my argument, but rather Confirmeth it, (to witt) that the Proteſtant Church, hath not in all ages ever enioyed Paſtors and Doctors for the adminiſtration of the word and Sacraments. Which is an inſepable Marke of Chriſt true Church: for were Proteſtants Chriſt true Church, then should they haue had in all [Page] ages Paſtors and Doctors to haue taught their fayth; and not decline the Iudgment of the Paſtors and Doctors of the Church, which lived in the nyne hundred yeares before Luther and cōmunicated realy with, thoſe of the 600. Secondly the anſwere is falſe, if they will either be tryed by expreſſe Scripture or Fathers, as it will appeare by the revnnige through of the principall points, which are now controverted betwixt Catholiques and Proteſtants.

Firſt then by Scripture Catholiques doctrine is there playnly confirmed, and the reformers condemned, for example, Catholiques haue expreſly, If thou wilt enter into life, keep the Cōmaundements Mathew 19 17. And that his Commaundements are not heavie. 1 10. 5. 31. And againe, In this wee know that wee haue knowne him if wee obſerve his Commaundements. He that ſayth he knoweth him and keepeth not his Commaundements is a lyer and the truth is not in him: But he that Keepeth his word, in him in very deed the Charity of God is perfected, in this wee know that wee be in him. 1. 10. 2. v. 3 4. 5. and 10. 17. 6. Proteſtants who brage they know God better and that they are Dearer to the ſpiritt then other men haue noewher any playne Scripture, [Page] that they are either intollerable or impoſſible to be kept, or that they may haue life everlaſtinge without keepinge of them. Catholiques haue expreſly, whoſe ſinns ye forgiue, are forgiven, whoſe ſinnes ye retaine they are retayned Iohn. 20. Proteſtants haue noewhere that Preiſts on earth cānot forgiue ſinns or retayne ſinnes. Catholiques haue expreſly That à man is Iustified by workes and not by fayth only I am. 2. and that the doers of the lawe shalbe Iustified Ro. 2. Proteſtants haue noewher that man is Iuſtified by fayth alone, noe, nor that he is Iuſtified by fayth without works, ſpeakinge of workes that followe, and preſuppoſeih fayth of which the Controverſie only is, nor that the Law required at Chriſtians handes, is impoſſible, and that the performance therof iuſtifieth not à Chriſtian; Catholiques haue expreſly, worke out your ſalvation with feare and trembling. Phillp. 2. Proteſtants haue noewher eyther that à man can worke nothing towards his owne ſalvation, beinge helped by the grace of God, or that à man should make it is beleiffe to be ſaved without feare or doubt: Catholiques haue expreſly Vow yee, and render your vowes, pſal. 75. Proteſtants haue noewher, vow yee not, or break your vowes, as beinge vnlawfull [Page] to vow, Catholiques haue expreſsly: Doe ye the worthie fruits of pennance, Luke. 3. Proteſtants haue noewhere that fayth onely is ſufficient without all ſatisfaction and other works of pēnance on our partes, Catholiques haue expreſly, That every man shalbe ſaved accordinge to his works Revela. 20. Proteſtants haue noewhere that men shalbe Iudged accordinge to their fayth: Catho. haue expreſly, That the Angell of our Lorde ſayd, Oh Lorde of hoſt how longe wilt thou not haue mercy on Ieruſalem, and on the Citiyes of Iuda, with which thou haſt been angrie: Za. 1. 10. Proteſtants haue noewhere that Angells or Saints Make not interceſſion for men in this miſerable life, and therfore that it is idle to craue their prayers: Catho. haue alſoe expreſly, that Another Angell came and stood by the Alter of gould which is before the throne of God, and the ſmoke of the incenſes of the prayers of Saints aſcended from the hand of the Angell before God. Revel. 8. Proteſtants haue noewher that Angells and heavenly Saints doe not offer the prayers of the Saints of the Militant Church on earth and that they cannot know them to preſent thē vnto God. Catholiques haue expreſly, Grace to yow, and peace from him that is, and that was, and that shall [Page]come, and from the ſeaven spiritts which are in the ſight of his Throne, and from Ieſus Chriſt; Revel. 1. 4. Proteſtants haue noewhere, that S. Iohn the Evangeliſt did not invocate the ſeaven Spiritts or Angells (wherof in the firſt Chap: he maketh mention) for the obtayninge of grace and peace for the Churches of Aſia: and that only wee muſt pray to God alone, and not to Chriſt as man and the Angelicall Spiritts and heavenly Saints Liuing with Chriſt. Catholiques haue expreſly, that God is wonderfull in his Saints: pſalm. 67. Proteſtants haue noe where that he is dishonnored in them, Catholiques haue expreſly without any limite of time: And theſe ſignes shall follow them that beleive, In my name shall they caſt out Divells, they shall ſpeake with new tongues, they shall take vp Serpents, and if they drinke any deadly thinge it shall not hurt them, they shall laye handes on the ſick and they shall recover, Mar. 16. And againe verily. verily, I ſaye vnto yow, he that beleiveth in me, the works that I doe he shall doe allſoe, and greater workes then theſe shall he doe: Io. 14. Proteſt: haue noe where that none which are of Chriſt Church, or fayth, and Congregation shall doe any Miracles lyke vnto his, and that it is à ſigne of an Antichriſtian Church to worke [Page] ſuch profitable Miracles, Catholiques haue expreſly, that: From Pauls bodie were brought vnto the ſick handkircheeffes, or napkins and the diſeaſes departed from them, and evill Spiritts went out of them, Act. 19. 12. Proteſtants haue noewhere that by the Reliques of Saints Miracles may not be wrought, and that they are not to be eſteemed or regarded: Catholiques haue expreſly Concerninge Virgins, I haue not à Commaundement from our Lorde but Counſell I give: 1. Cor. 7. And againe: the vnmarried shalbe more bleſſed, if she remaine ſoe accordinge to my Counſell: Ioan. 40. Proteſtants haue noe where that it is not lawfull to doe anie thinge except it can be warranted by an expreſſe Commaund from God. Catholiques haue expreſly; And the Apoſtles & Elders came together for to conſider of this matter Act. 15. 6. Allſoe wee haue ſent therfore Iudas and Silas who shall allſoe tell yow the ſame things by mouth, for it ſeemeth good to the holy Ghoſt and to vs &c. Ibide; ve. 27. 28. Proteſtāts haue noewhere that when important Controverſies of Religion doe ariſe, men muſt be ſent onely to Scriptures, and to every ones private Spiritt, or that it is needles to aſſemble Counſells of the Paſtors of the Church, for the determination of them, and [Page] that their decrees be not infallible and proceeds not from the holy Ghoſt, Catholiques haue expreſly, that He that hath determined in his hart beinge ſettled, not havinge neceſſity, but havinge power in his owne will, and hath iudged this in his hart to keep his virgine doth well, therfore he that ioyneth his virgine in Matrimony doth well, but he that ioyneth it not doth better: 1. Cor. 7. 37. Againe tho Luſt therof shalbe vnder thee and thou shalt haue dominion ouer it, Gen. 4. 7. Proteſtants haue noewhere that mā hath not free will or power to chooſe good, and to eſchw that which is badd, througe the aſſiſtance of Gods grace: Catholiques haue expreſly, This is my body, this is my blood: Mat. 26. Alſoe the bread which I will giue is my flesh: which I will giue for the life of the world, Alſoe my flesh is meat indeed and my bloud is drinke indeed. Io. 6. Proteſtants haue noewhere that vnder the externall accidents, of bread and wyne that really the body and blood of Ieſus Chriſt is not there, and that it is not in ſubſtance flesh and blood indeed, but only à figure or ſigne of it, Catholiques haue: From the riſinge of the Sonne even to the goeinge downe, great is my name amongst the Gentiles, and in every place ther is ſacrificinge, and there is offered to my name à Cleane oblation [Page]becauſe my name is great amonge the Gentils, ſayth the Lord of hoste Mall. 1. 11. Proteſtants haue noe wher that ther is noe ſacrificeing or publique oblation ſince Chriſt offerred himſelfe at Ieruſalem vpon the Croſſe. Catholiques haue expreſly, Hould the traditions which yee haue learned whether it be by worde or by our Epiſtle, 2. Theſs. 2. Allſoe my words which I haue put in thy mouth. Shall not depart out of thy mouth, and out of the mouth of thy ſeed, and out of the mouth of the ſeed of thy ſeed, ſayth our Lorde from this preſent and forever, Eſay. 59. and. 21. Proteſtants haue noewhere that Apoſtolicall vnwritten conditions are not to be obſerved, and that none of Gods word by divine aſſiſtance shall be cōtinnallie deliuered by word of mouth, and not openly be ſtill profeſſed, nor that there is noe infallible deliverie of true doctrine by word of mouth, Catholiques haue expreſly I will giue yow another Paraclet that he may abyde whith yow forever, the Spiritt of truth: he shall teach yow all truth. 10. 14. 16. and 16. 13. Proteſt: haue noewhere that the Church is not ever aſſiſted by the holie Ghoſt, and that at ſome tymes she may teach ſome errors, Catholiques haue expreſly: Thou art Peter and vpon this rock will I build my Church Mat. 16. 18. and [Page]that I haue prayed for thee that thy fayth may not faile; Allſoe Ieſus ſayd to Simon 'Peter, Simon of Iona loveſt thou me more then theſe; he ſayd vnto him, yea Lorde, thou knowest that I loue the &c. Hee ſayd vnto him feed my sheep: 10. 11. 15. To thee will I give the keyes of the Kingdome of heaven: Mat. 18. Proſteſt: haue noewhere that vpon S. Peter (by grace made à rock) the Church was not built, nor that he was inſtituted Paſtor to feed the Chriſtian flock, and that to him were not given the Keyes of principallitie, and that he had not the priviledge after that he was Paſtor of not erring in matters of ſayth.

But can ther be à more evidēt argument that the holy Scriptures cōfirme not Proteſtāt Religion how impudētly ſoever they pretēd Scriptures, then their impious detraction from the authoritie of Moſes, the Evangeliſts, the Apoſtles, and their writings? Wheras Moſe, was the firſt that writt any parte of Scriptures and he who writt the Lawe of God, or tenne Commaundements. Luther thus reiecteth him and his tenn Commaundements. Tom. 3. Serm. fo. 40. 41. and in Colloq. Menſal. Ser. fol. 152. 153. Wee will neyther he are nor ſoe Moſes, for he is given only to the Iewes, neyther doth he belonge to vs. In Colloq. Menfal. [Page] C. de lege & Evangel. I will not receive Moſes whith his Lawe for he is the enemy of Chriſt, And ibid. fol. 118. Moyſes is the maſter of all hangmen, and in Serm. de Moyſe The tenne Cōmaundements belonge not to Chriſtians, and in Convin. Coloq. cyted by Ourifal Cap. de lege, let the Commaundements be altogether reiected, and all hereſies will preſently ceaſe, for the tenne Commaundements are as it were from whence all hereſies ſpringe. Iſlebius Luthers Scholler taught that the decalogue was not to be taught in the Church. And from him came the Secte of Antinomans who publikly taught that the Law of God is not worthie to be called the worde of God. If thou beeſt à whoremonger, if an adulterer, or otherwiſe à ſinner; beleive, and thou walkeſt in the way of ſalvation: when thou art drowned in ſinne even to the bottome, if thou belivest, thou art in the middeſt of happines: All that buſie themſelues about Moſes, that is the tenne Commaundements, belonge to the Divell, to the gallowes with Moſes. Luther doth not belive all things related in the booke of Iob. And with him it is as it were the argument of à fable; He ſayth of Eccleſiaſticus, this booke is not prefect, manie things are taken away, it wanteth bootes and spurres, that is, it hath noe prefect ſentence, And [Page] in his preface vpon S. Iames Epiſtle, he ſtyles it contentious, tumide, strawie and vnworthie of an Apostoticall spiritt, and againe Luther prepoſterouſly comparinge the fower Evangeliſts among themſelues preferreth, the Epiſtles of S. Paul farre before the three former (to witt) before S. Mat. S. Marke, and S. Luke: and iudgeth that the onely Goſpell of S. Iohn is excelent and true. Caſtalio commaunded the Canticles of Solomon to be thurſt out of the Cannon, As an impure and obſceane ſonge. Calvin feared not to affirme that S. Iames approved ſuperstitious vowes, and brought Paul to conſent with him in the ſame faults, in Ca. 21. Act. and vpon the 2. of S. Math. wrights that Mathew did improperly and oſten cyte the ſentences of the ould Prophetts againſt their true and proper ſence. See him alſoe vpon the 4. Chap. 13. ve. and in 8. C. v. 17. and n. 27. C. v. 9. And in his inſtitutions li. 2. C. 16. 8. 10. doubt whether the Apoſtles Creed were made by the Apoſtles; and in the 15. C. Act. affirmes that S. Marke Was à forſaker of his vocation, and an Apoſtata &c. and that he had filthilie through his owne fault fallen from his Chardge. Elebitius oppoſeth the Evangeliſts one againſt another, for in his victorie of truth [Page] and ruine of Poperie, he hath theſe worde, Marke and Mathew deliver the Contrarie, therfore to Mathew and Marke beinge twoe Witneſſes, more credit is to be given then to one Luke. Swinglius Tom. 2. cont. Anabapt. chardgeth the Anabaptists with ignorance for that they thinke the Commentaries of Evangeliſts, the Epistles of the Apoſtles, to haue been then in authoritie, when Paul did wright theſe things, as though Paul did attribute ſoe much to his Epiſtles that what ſoever was contained in them wus ſacred &c. which thinge (ſayth Swinglius) were to attribute immoderate arrogancie to the Apostle. Others as Witakres cont. Bell. Controu. 2. 9. 4. p. Fulk 32. Fulke againſt the Rem. Teſt. in Gal. 2. fo. 322. Condemne S. Peter to haue erred in matters of fayth, even after the holie Ghoſts deſcendinge vpon the Apostles: (Note) But theſe things once admitted how then were the Evangeliſts and Apoſtles, Scribes of the Holie Ghoſt, and Erred not in their preachings? M. Rogers vpon the 6. Article confeſſeth and nameth ſundry of his brethren Proteſtants reiecting for Apocriphall, S. Paules Epiſtle to the Hobrewes, the epiſt. of S. Iames, the. 1. & 2. and S. Io. of Iude, and the revelation of S. Iohn, (wher by the way yow may obſerve [Page] the Concorde, or Communion, which Proteſtants haue even touchinge the Scripture, and pretended principales of their fayth) finallie doe not our Englishe Proteſtants diſcarde as Apocriphall, and raſe out of the auncient Cannon of the Church Tobie, Iudith, Eſther, Baruch, the booke of Wiſdome, the 1. & 2. of the Machabees &c. here I ſaye nothinge of the manifould corruptions and erronious interpretations made by Proteſtants even in theſe Scriptures which themſelues admitt to be Canonicall; and how their Apoſtle Martin Luther whom they ſoe much magnifie, ſayth in his. 1. Tom. witt. fo. 155. In regarde that Chriſt is the treaſure, I care not for all the ſayings of the ſcripture, Planè nihil curo omnia Scripturae dicta: And to omitt allſoe how in his Colloq ad Menſall. fo. 286. he calles the Apoſtles, great Knaues, theſe be his wordes Apoſtoli etiam fuerunt peccatores, & craſſi magni nebulones: C. 2. p. 18 (Note) Here I appeale to the indifferent Iudgment of an impartiall reader, whether any men livinge wold ever like vnto the Proteſtants and reformers, ſoe reiect, deride, and Cenſure eyther the Prophetts, Apoſtles, Evangeliſts, and the ſacred Scriptures, if they did favour their cauſe, as they vaynly pretend.

[Page] Now to come to the tryall of the auncient Fathers, who interpreted the Scriptures with great fame and prayſe, in the Church of God, and lived within the firſt ſixe hundred yeares; which tymes they acknowledg to be pure, and therfore appeale vnto them, as beſt able to wittnes the profeſſion of fayth of the primitiue Church, as beinge the Paſtors and Doctors therof. For brevity ſake I will forbeare to alledge the Fathers teſtimonies in prooffe of Catholiques doctrine, which I haue reade, But I will make evident by the playne Confeſſions of the beſt Champions of the reformed Church, and greateſt aduerſaries of Catholiques that the auncient Fathers in Controverſies of Religion are on the Catholiques ſide, for which reaſon they Cenſure them. For example, to begin with S. Peters primatie, M. Fulk when the conſent of auncient Fathers were alleeged againſt them to that purpoſe, vpon the words of Chriſt: Then art Peter and vpon thee will I build my Church, Anſwereth it Cannot be denyed, but divers of the auncient Fater otherwiſe goodly and learned, were deceived, in opinion of Peters prerogatiue: And Zantius another great Proteſtant ſayth, the Fathers expoſition, vpon this Rock, that is vpon Peter is not admitted, And [Page] Luther the great Apoſtle of Proteſtancie ſayth: Heare all eyther Fathers or Doctors as manie as hitherto haue interpreted Scriptures, haue stumbled, as when that of Math 16. Then art Peter &c. they interpret of the Pope; Kemtius Cōc. Tr. p. 3 ſayth, hat moſt of the Fathers, as Nazianzē, Niſsē, Baſill, Theodorett, Ambroi, Ierome, Augustine, did not dispute but avouch the ſoules of Saints and Martyrs to heare the petitions of thoſe that prayed vnto them, they went often to the monuments of Martyrs, and invocated Martyrs by name. Whitgifte, defen. p. 473. All the Bishopps and learned wrighters of the Greek Church and Latins allſoe for the most part wree spotted with doctrines of frewil, of merit, of invocation of Saints and ſuch lyke. Doctor Whitakers de Sac: Script. p. 655. & 678. & 68. beſyde that he ſayth of Dioniſius S. Paules diſciple, that he was a great patron of traditions, and of S. Baſill that he beleived Limbus Patrum and vnwritten traditions, he confeſſeth generallie of all the auncient Fathers, that they held Limbus Patrum, free will, merrits of good workes, invocation of Saints, Single life of Bishopps &c. And that the Popish Religion is patched out of the Fathers errors. D. Homph. in his Ieſuitis part. 2. p. 930. teacheth that it may not bé denyed but [Page]that Ireneus, Clement, and others called Apoſtolicall, haue in their wrightings the opinions of free will, and merrite of workes: Laſcitius à Proteſtant of noe meane ranke would haue vs to beleive: in his defen. pa. 146. that the Fathers deviſed Purgatorie, that they were of opinion, that prayers and Sacrifice of the Maſſe was to be offered vp for the dead, that they bereaved the lay people of the Cupp, called vpon dead Saints, and brought in ſuch lyke errors. Calvin allſoe ſayth it was à custome one thowſand three himdred yeares agoe to pray for the dead, but all of that tyme I confeſſe were carried away into errors. Thoſe things which occurre here and ther abont ſatisfaction in the writings of all thoſe in ould tyme, moved me little, I ſee indeed ſome of them, I will ſpeake playenly, allmost all whoſe bookes are extant, haue eyther ſlipped in this point or spoken too rigorouſlie and too harshly: But will yow ſee how Luther betramples the Fathers in his Colloq. Menſal. Cap. de Patribus Eccleſ. (Note) In the wrightings of Ierome, ther is not à worde of true fayth in Chriſt and ſounde Religion: Tertullian is veri ſuperstitious: Of Chryſoſtome I make noe accoumpt. Baſill is of noe worth, he is wholie à Monke, I weigh him not à hayre, Ciprian is but à weake divine &c. Thus your [Page] grande Apoſtle Luther, who therfore readeth this leſſon to all his followers; Lay aſide all ſuch weapons as the auncient Orthodoxall Fathers, Schooles and Divines, authorities of Councells and Popes, the conſent of ſoe many ages, and of all Chriſtian people doth afforde: (Note) Wee receive nothinge but Scriptures, but ſoe, that wee alone may haue the approued authoritie of interpretinge them: (Note) as wee expownd them, ſoe was the meaninge of the holie Ghoſt, what others bringe be they never ſoe great, be they never ſoe maine, it proceedeth from the spiritt of Satan and from à madd and alienated mynde. Peter Marter one of the principall of the reformed Church li. de votis, ſayth, ſoe longe as wee doe inſiſt vpon Counc [...]lls and Fathers, wee shale allwayes be converſant in the ſame Errors: Duditius ſayth, If that be the truth that the Fathers haue profeſſed with mutuall conſent, it is altogether on the Papists ſide.

Alas what ment M. Iewell then with ſuch deep diſſimulation to the preiudice of his owne and others ſoules, by ſolemne acclamation in à publique Sermon at Paules Croſſe, to vtter theſe words. Oh Gregoire, Oh Auguſtin, Oh Hierome, Oh Chriſostome, o Leo, o Dioniſius, o Anacletus, o Calixtus, o Paule, o Christ! If we be deceived, ye haue[Page]deceived, this yow taught vs, had not M. D. Humphrey in the life of Iewell good reaſon to reprehend his bould appeale, affirmeing therin that he granted over much, and yelded more then of right vnto the Papiſts, and iniured himſelfe over much, &c. And in à manner ſpoyled himſelfe and the Church &c. what haue wee to doe whith the Fathers, with fleshe, or blood: had not D. Steephens his intimate freind better reaſon to abandon the Proteſtant Religion when vpon M. Iewells intreatie, he had revewed his booke and admonished M. Iewell of his Manifould falſifications of the Fathers, he obtained nothinge at his handes, but diabolicallie perſiſtinge tould him, they would diſgrace ſoe the Papiſts that they should not be beleived againſt him, though they diſcovered never ſoe many of his falſifications: Had not allſoe M. Wallſingham iuſt reaſon to leaue the Church of England when he fownd ſoe many corruptions and falſehoods in this their greateſt Chāpion of their Church. Soe heighly honored by Proteſtants, as that he hath been kept in diverſe Churches as à pullpitt booke.

Alas what ment M. Doctor Whitaker allſoe with the lyke damnable hipocriſie, ſoe [Page] confidently to ſaie. The ſpeech of M. Iewell was moſt true, and Conſtant: when provokinge yow to the Antiquity, of the firſt ſixe hundred yeares he offerred: That if yow could shew but any one cleare and playne ſayinge out of any Father, or Councell he would graunt yow the victorie: Tis the offer of vs all, the ſame doe wee all promiſe and wee will performe it, what ment he (I ſaye) ſeinge be himſelfe contrary to himſelfe in another place de S. Scrip: avoucheth that the Popishe Religion is à patcht coverlett of the Fathers Erros. (Note) For I will demaund of him, whether the Popishe Religion be à patcht coverlett of the Fathers Errors, in theſe points of Religion, where both Catholiques and Proteſtats agree, or in the other controverted points? If he ſaye the firſt, then is his Religion lykewiſe the Errors of the Fathers, If the ſecond, then accordinge to himſelfe the Fathers be of the Catholiques ſyde in the points of Controverſie.

What ment likewiſe M. Willett in his Antol. pa. 263. diabollicallie againſt his owne Conſcience with ſuch impudence to proteſt in this manner; I take God to witnes before whom I must render an accoumpt, that the ſame fayth and Religion which I defend, is taught and [Page]Confirmed, in the most ſubſtantiall points, by thoſe histories, Councells and Fathers, that lived within five or ſixe hundred yeares after Christ. When as he himſelfe in his groſſe ſurvay of Poperie is ſoe bould to nickname antiquitie the alleagtion of the holie Councell vnder S. Silveſter aboue thirtene hundred yeares agoe heſtilles, Thevaine shew of Moath worme Antiquitie; and wheras Bellarmin thinketh it à probable opinion that Antichriſt shalbe of the Tribe of Dan; For that manie of the Auncient Fathers probablie ſoe held, namely S. Ireneus, Hippolitus, Ambrus, Auguſtine, Proſper, Theodorett, S. Gregory, &c. M. Willett without ever ſtrayninge of Curteſie, calleth them playne Hereticks, It is à verie fable and Couſeninge device of Heretickes (quoth he) to make men beleive that Antichrist shall come of the Tribe of Dan. Surly D. Parkes in his rejoinder pa. 7. pa. 365. had good reaſon to tell him, lyke à brother of his; yow haue committed ſuch faults even in that great worke, wherof yow bragg ſoe much, as yow can neyther defend with honeſtie, nor with modeſtie excuſe: yea the ſame D. Parkes his fellow Miniſter, as Willett himſelfe recounts, in his Lodoromaſt: Chardgeth him with folly, Hipocriſie, falshood, lyeinge Infidelitie, Impudencie,[Page]Machiviliſme, Athiſme, &c. And iudeed who but à Machauilian Athiſt, if really he had thought that there had been à God after this life to haue punished: durſt haue made ſuch à proteſtation: And to omitt the lyke vaine cracks of M. Vsher copiouſly diſcouered by Mallone in his replie to his anſwere; It is moſt true, that which Zantius à great Proteſtant ingeniouſly confeſſeth of Proteſtant writers viz: Scriptures at our pleaſures wee detorte, to our dreames, wee boaſt of Fathers, when wee will followe nothinge leſſe then their doctrine, ſoe he in his Epiſt. 10. to Sturmius.

But is not Luther then the author of the Proteſtant reformation with his brethren to be eſteemed for havinge endeavoured to reforme the Church in diverſe manie points of Fayth, wherin they affirme for manie ages she hath erred: Surlie noe: except wee should honnor and eſteeme thoſe who renew Auncient condemned hereſies, and hereticall manners, wherof Luther and his ſectaries are in à heigh degree guiltie: But as for reformation in matters of fayth: wherin they pretend the Church hath erred: They are rather to be avoyded, who glories in any ſuch title: (Note) Seinge that herein they deſtroy the Godhead [Page] of Chriſt, and make him an impoſture for if the Church of Chriſt which he promiſed ſoe firmely to build on à Rocke, as that Hell gates should never prevaile againſt her, and vnto the Paſtors wherof he promiſed that he would aſſiſt to the Conſummation of the world, and give them the ſpiritt of Truth to abyde with them forever for the teachinge of them all truth: If I ſaye the Church of Chriſt could, or had erred in matters of fayth; as the pretended reformers affirme, Then doth it follow that they make Chriſt not ominipotent, able to vphold his Church, againſt her enemies, and ſoe deſtroy his Godhead: or an impoſteur in not fullfillinge what he promiſed, becauſe the Church for Errors of fayth, and want of truth, is as much deſtroyed, as à man if he wanteth, or is deficient in any one of his eſſentiall parts, (to witt) if he be not à livinge, or à reaſonable Creture, The defect of any of theſe deſtroyes him. Soe in lyke manner if the true Church of Chriſt could Erre in fayth, or fayle in truth which is eſſentiall to the Church, it could not ſubſiſt poſſiblie: For accordinge to themſelues the Church eſſentiallie is à Congregation of faythfull where truely the worde of God and the Sacraments are adminiſtred; wherfore [Page] if the worde and Sacraments haue erroniouſly been adminiſtred for ſoe many ages as they pretend, then Conſequentlie of neceſſitie hath the Church of Chriſt perisht and Hell gates prevayled againſt her: And ſoe by this doctrine it followeth that Chriſt is not God: and that the Iewes may well reiect him, and the Goſpells anounceinge and ſpeakinge of him, as à grande impoſtour, which is moſt blaſphemous. And this doctrine of the Churches error in fayth, by which Proteſtants pretend to iuſtifie their revolte and ſperation of there reformed congregation, from the Catholique Church; is the maine motive why I ame averted from their ſocietie: and relinquish their Communion; And ſoe much in proffe that the Proteſtant Congregation wants the inſepable marke of Chriſt his true Church, and in confutation of there shufling evaſions.

Secondly, the Iewes haue not inioyed in all ages Paſtors and Doctors to adminiſter truely the word and Sacraments, for their Church at this preſent is not Chriſtian: nor the Arians Pelagians, Manicheans, Donatiſts, Wicklifians, &c. for they haue all perished, and that in ſuch ſerte as had not Catholique Doctors, impugned them in their wrightings, [Page] and that theſe preſent reformers haue here and there renewed ſome of their hereſies, ther had ſcarcely remained any memory of them. Neither alſo the Graecians, for they were in Communion with the Roman Church, of and on, about one thowſand yeares: Soe that for ſuch à ſpace ſince the Apoſtles tyme they cannot be ſayd to haue bin à diſtinct Church from the Roman Church from whom the Patriarke of Conſtantinople was Confirmed, and the Bishopp of Rome by himſelfe or his legate preſided in all lawfull generall Councells, Celebrated formerly in Greece although now vnfortunatelie, as all knowes they be ſepated by reaſon of the hereſie touchinge the Holie Ghoſt &c. Mereouer their ſucceſſiō hath bin interrupted by the intruſion of maine hereticall and not lawfully ordayned Bishopps, as confeſſedlie is auerred, by all Catholiques, and cannot be denied by Proteſtants: Neyther the Turkishe Mahometans, for they haue not had exiſtance in the world ever ſince Chriſt his tyme, and ſoe cannot glorie of their Antiquitie, profeſſinge Chriſtian fayth, as indeed alſo not beinge Chriſtians, and ſoe conſequentlie comes not into queſtion: For here wee treat of the perpetuall exiſtence and Antiquitie of à Church profeſſinge Chriſtian [Page] Doctrine, accordinge to the Markes which inſepablie accōpaine Chriſt his Church as in the begininge was eſtablished: Finally the lyke may be demonſtrated of any other Chriſtian Church that may be aſſigned (to witt) that they want the inſepable Marke of Chriſt his Church that is the enioyinge of à continuall ſucceſſion of Paſtors in all ages to adminiſter the worde and Sacraments.

On the contrarie, by the confeſſion of the Proteſtants the Romaine Church many hundred yeares was the true Church of Chriſt, and noe Proteſtant is able by evidence of any Authenticke Eccleſiaſticall hiſtorie to shew any Chriſtian Companie or Church In rerum natura more Auncient of different fayth, from whence the Romane Church departed, Therfore as yet she is and onght to be eſteemed, and conſequentlie muſt enioye in all ages Paſtors and Teachers for the adminiſtration of the worde and Sacraments, beinge the true Church cannot fubſiſt without them. Heer then I vrge, that if the Romane Church, whoſe fayth (as teſtifieth the Apoſtle; Ep. ad Rom. c. 1. was published and renowned throughout all the world, that is with whom all the Chriſtian world had Communion of fayth, here I vrge, I ſaye, That if the Catholick [Page] Romane Church had departed from any other extant Church that enioyeth à ſucceſſion of Paſtors vp to the Apoſtles time, that they would name the time when she fell away from that Church: name the Companie of Chriſtians of more Auncient, and of different fayth from whence she is departed, Tell where this Chriſtian companie more Auncient is extant: Rehearſe the ſucceſſion of their Paſtors out of Eccleſiaſticall records: For ſeing it is à propheſie drawne from aknowledged Scriptures on all ſides: and from the acknowledged ſence on all ſides That Chriſt Church shall forever enioy continewally Paſtors and Doctors for the worke of the Miniſtrie, that is for preaching the worde and adminiſtringe the Sacraments: The verification of this propheſie can be drawne from noe other teſtimonie then the evidence of Eccleſiaſticall hiſtory. And truly it is à ſtrange incredible thinge, That ſeeinge Chriſt Church is ſoe viſible, as she is compared to à Tabernacle placed in the ſonne, to à light not hidd vnder à bushell, but placed on à Candleſticke and finally to à Citty of everlaſtinge foundation, builded vpon à mountaine, which was in ſuch manner without anie limit of tyme to shine to the world (to witt) Cheiffly by her [Page] Paſtors and Teachers, the lights therof: ſoe that it cannot be hidd: How is it poſſible that if there were extant, any ſuch Auncient Compaine of Chriſtians, but that ſome hiſtorie would give ſome teſtimonie of her ſucceſſion of Paſtors, and Apoſtolicall Acts: and certainlie if men were voide of reaſon or ſence, perad venture they might be perſwaded that for nine hundred yeares together men had noe eyes, noe eares, and noe tongues, as eaſilie as that there was à more Aūcient Church whi [...]h had Paſtors that had noe tongues to preach with, had ſuch members as had neither eyes, nor eares, to ſee and heare their Paſtors to adminiſter the worde and Sacraments, and yeld anie teſtimonie that they eyther ſawe or heard ſuch Paſtors and Doctors: and queſtionles ſome hiſtorians that lived in thoſe dayes would mention, the departure of the Romane Church ſoe renowued for her fayth through the world, if she had made anie deperture from ſuch à more Auncient Chriſtian Companie, profeſſing à different fayth. Wher were the watchmen God placed vpon the walles of his Church that should not hold their peace neither night nor daye: Eſay 62.? were they aſleepe and ſilent, when ſoe notorious à [Page] breach was made? were the Paſtors and Doctors which Chriſt had given to his Church for the worke of the Miniſtrie vnto the conſummation of the number of the elect, and vntill wee mett all in the vnitie of fayth, Epheſ. 4. were not (I ſaye theſe Paſtors and Doctors able to confirme in ſownd doctrine and ſtoutlie and corragiouſly even with importunitie to reprehended and argue the Romane Catholiques, for the introduction of ſuch groſſe errors as Proteſtants accuſe the Romane Church to haue been poſſeſſed with for ſoe maine ages? Could they take notice of the leaſt chinkes of the Churches walles, that is, of the few errors of fayth, (in compariſon of thoſe the Romane Church is accuſed of by Proteſtants) which eyther Arians, Pelagians Marchioniſts, Manicheans, &c. attempted to haue made? And onely were they vnable to argue the Romane Church? Or were they partiall or corrupted to be ſilent and dombe, vntill Papiſtrie overran and poſſeſſed the whole Chriſtian world: And did the Holie Ghoſt, which by Chriſt infalliblie was promiſed to abyde forever with theſe Paſtors to teach them all truth forſake them ſoe maine ages, and at laſt take their flight to à Sacrilegious Luxurious Apoſtata, [Page] Martin Luther, and à branded Sodomite Iohn Calvin who at laſt should diſcover the Romane Churches deperture from the more Auncient Chriſtian Church, God knowes in what imaginarie ſpaces extant to be fownd? Credite posteri.

Noe, noe, ſoe farr is the Romane Church from havinge departed from any other more Auncient extant compagny of Chriſtians profeſſinge à different fayth as that her greateſt enemyes witneſſe the contrarie:

D. Feild. l. 3. de Eccle. C. 13. ſayth, the Romane Church allwayes had Communion with thoſe Churches which never fell into error: D. Sutcliffe allſoe preſſed with the truth doth acknowledge in his anſwere to à Maſſe Preiſts petition, That the Romane Church never departed from anie viſible companie of Chriſtians, Bunny in his Treatis of pacification, ſayth that she allwayes communicated with the true Church, and never went from the Chriſtian cōpanie. Yea, Caſſander much magnified by Proteſtants ſayth, that the Romane Church is to be reverenced as beinge the true Church of God: And Somes in his defence againſt Penrie ſayth, that by the Iudgment of all learned men and of all the reformed Churches, the true Church is the Papiſtrie.

[Page] Iohn White in his defence C. 41. in the name of his fellowes ſayth, wee profeſſe the Romane Church, in all ages to haue been the viſible Church of God, wee never doubt, ſayth Feild, li. 3. de Eccl. But that the Churches wherin thoſe holie men S. Bernarde, S. Dominike &c. did liue and die, were the true Churches of God; and held the ſavinge profeſſion of heavenlie truth, yea Luther whom with tytle of Father of Proteſtants M. Whitakers honoreth, ſayes in his Epiſt. againſt the Anabaptiſt wee confeſſe that all Chriſtian good is in the Papacie, and that from thence it came downe to vs; And in the ſelfe ſome place he ſayth, I ſaye farther that in the Papaſie is the true Chriſtianitie, yea and the true curnell of Christianitie; And Anthonie Saddell in his booke de rebus graniſſ controverſis &c. titulo de legitima vocatione Paſtorum Eccleſiae reformatae, affirmes that ſundrie Proteſtants Confeſſe that the Miniſters with them to be deſtitute of Lawfull callinge, as not havinge à contineual viſible ſucceſſion from the Apoſtles time, which they doe attribute only to the Papiſts; And M. Fu'ke allſoe accordinglie ſayth, Yow can name the notable perſons in all ages in their government and ministrie, and especially the ſucceſſion of the Popes, yow can rehearſe in [Page]order vpon your fingers, ſoe he in his auſwere to à Counterfett Catholique:

It beinge then made manifeſt by the Text of Canonicall Scriptures, the teſtimonies of the approved auncient Fathers, yea and from the plaine Confeſſion of the Learned Proteſt: (ſo powerfull is truth as she extorts weapons from her adverſaries in her owne defence) that it is an inſepable true marke of Chriſt his Church, his ſpowſe, which is but one, that she shall allwayes enioy Paſtors and Doctors rightly to adminiſter the word and Sacraments: Inſomuch as wher there is à ceſſatiō or want of theſe Paſtors given for the worke of the Miniſtrie, vntill wee all meet in the vnity of fayth, There can be noe Church, and conſequently noe ſalvation. And ſeeing alſoe this Marke agreeth not with Proteſt: or any other congregation ſaue only the Romane Church, as hath aboundontly bin declared, it followeth by à neceſſary ſequell, that the Romane Church is the onely Church to which wee muſt be vnited, if wee will be ſaued: she onely beinge infallable and ſecure, in her doctrine. For if she onely beareth the cogniſſance and inſeperable marke of Chriſt his Church as hath bin demōſtrated, then neceſſarily to her only, are agreable thoſe prerogatiues, [Page] which by holy writt are conferred and confirmed on Chriſt his Church, to witt, that she is the foundation and pillar of Truth, 2. ad Tim. 3. That she hath the ſpirit of truth ever to abyde with her Paſtors to teach her all truth, Io. 14. c. and. 16. c. That she is the ſpowſe of Chriſt without wrinkle or blemish which he hath eſpouſed to himſelfe by à continuall aſſiſtance vnto the conſummation of the world, Eph. 5. And finally that she is the Church, to whoſe Iugment in Controverſies of Religion wee are to referre our ſelues, and to whoſe determination without further appeale wee onght to obey, vnder the penalty of beinge reputed Heathers and publicans. Math. 28. Math. 18.

Wherfore I thus reſolue, that ſeeinge the Romane Church is Chriſt his true Church, if he hath any on earth, as moſt certainly he hath, and that in no age or ſeaſon Chriſt his true Church can erre in matters of fayth: I ame reſolued, I ſaye, to receive for à verity of fayth that which the Romane Church hath or shall declare to be ſuch, and on the contrary reiect and diſclayme from whatſoever doctrine she hath, or shall diſapproue or condemne, as repugnant to Gods worde written or vnwritten.

[Page] Let then her Athiſtical aduerſaries preſſe never ſoe much to receive nothinge but that which by their naturall reaſon they can be convinced of, I ame prepared accordinge to the advice of the Apoſtle to Captiuite my vnderſtandinge obſequiouſly to the myſteries of fayth, as beinge ſupernaturall and tranſeendinge naturall reaſon: And therfore will I reſt in the Iudgment of the Church, which is ever directed by à ſupernaturall Agent, that teacheth her all Truth: Hee that ſeeketh fayth ſeeketh not reasō, Sayth Tertullian and Chriſologus, Athens hath nothing to intermeddle with Hieruſalem, nor the Academy with the Church; our ſchoole is the porch of Solomon which teacheth vs that wee muſt ſearch for God with ſimplicity of Hart, and not with frivolous curioſitie of naturall reaſon; what wronge doth the Creator to vs, if he would haue vs beleiue more then wee are able to comprehend? It is not for the iron to aske of the Adamant from whence thoſe charmes and ſecret influences come, wherwith he attracteth and captiuats him; It is enough that he followe: when God propoſeth à verity to vs by the voyce and generall conſent of the Church, wee are not to appeale to humaine reaſon, and to ſence, which haue winges [Page] tooshort to vndertake ſuch à flight: while one proceedeth in this Manner, fayth wilbe noe true fayth, but à fanteſy or opinion; If S. Peter would not haue beleiued Chriſt to haue bin the ſonne of God, except naturall reaſon and carnall ſence had convinced him therof; Our Saviour had not pronounced Bleſsed art thou Simon Bariona: for that fleshe and blood hath not revealed it vnto yow &c. vpon this Rock will I build my Church. For in the comprehenſion of the verities and the miſteries of fayth, It is the ſpirit that quickeneth and the fleshe profitteth nothinge, as our bleſſed Saviour avoucheth againſt thoſe which were incredulous, that the bread which he would giue to eate was his fleshe for the liffe of the world. For according to S. Gregoire: Fides non habet meritum vbi ratio praebet experimentum: and therefore bleſſed ore thoſe who beleeue and doe not ſee, viz: by the evidence of natural reaſon or ſenſe.

Lett alſo Heretickes obiect againſt any Article of our fayth any Texte of Scriptures, perverſly or malitiouſly interpretted, and to theire owne perdition miſvnderſtood, according to the dictamen of their owne private vnwarranted ſpiritt: Lett them I ſaye with noe leſſe pryde, then madmes, proclayme the [Page] Churches authority lyable to Error in declaringe what is truly Cōformable or repugnant to the worde: I value not their erronious Iudgments, knowinge full well that she is ever aſſiſted by the ſpirit of all teachinge truth, accordinge to the infallible promiſe of Chriſt and cānot teach any thinge repugnant to the worde of God, noe more then God can teach contrary to himſelfe, who is her director: And therfore whoſoever harkenneth vnto her voyce, that is to the generall Iudgment of the Paſtors and teachers, heareth the voyce and word of Chriſt, ſoe that the worde of the Church is the worde of Chriſt: Whence S. Auguſtin, who dilligently obſerved this rule, ſayeth, The truth of Scripture is holden by vs, when wee doe that which know hath pleaſed the vniverſall Church, which the authority of the ſame Scripture doth commend: that ſeeinge the Holy Scripture cannot deceive, whoſoever feareth to be deceived by the obſcurity of this question, lett him take Counſell therof from the Church; which without any ambiguitie the Scriptures doth demonstrate; And in another place he ſayth, it is most inſolent madnes, what she profeſſes and practices to call in question, Epiſt. 118. ad Ianuarium cap. 5.

And why, I pray, is this moſt inſolent madneſſe [Page] to queſtion what the Church profeſſes and practiſeth, but becauſe this in effect is to denie, or diſpute againſt the Canonicall Scriptures aknowledged on both ſides? For if in the aknowledged worde of God, by moſt cleare teſtimonies, the authority of Chriſt his Church is ſoe highly magnified as that she is ſtyled the pillar and foundation of Truth, the vnſpotted Spouſe without wrinkle; his body, his Lott, his Inheritance and kingdome given him in this world, in which he hath placed Apoſtles, Doctors and Paſtors to the Conſummation of the Electe, which Doctors are ever aſſiſted by the ſpirit that teacheth them all truth, and accompanied hy our Saviour to the Conſummation of the world, who Comaunds vs to harken to his Spouſe the Church: Sub poena of beinge reputed Heathens or Publicans: Tell me then is not this moſt inſolent madneſſe to call her profeſſion and practice in queſtion: (Note) To be ſoe Antichriſtianly proud, as to preferr our owne Iudgments and expoſitions of the worde, before the Church which is directed by the Spirit of Truth; Is not this in words to boaſt much of Scriptures, and indeed not to follow them, for if yow ſearch the Scriptures, that is profoundly, and not ſuperficiaſly or malitiouſly [Page] conſider them, yow shall finde that the ſame are they that give teſtimony of her, and how she is to be obeyed and as eagerly followed.

Wherfore to draw to à Concluſion, ſeeinge the true Church of Chriſt which is but one, cannot Erre in matters of Fayth, and onely the Romane Church beareth the vnſeperable marke of it: To vſe the Apoſtle S. Paules words: From hence foward lett noe man trouble me, for I beare the markes of my Lorde Ieſus in my bodie ad Gal. 5. from hence forth let noe man goe about to moleſt my conſcience for being incorporated in the bodie of the Romane Church, which is only remarkable with the cogniſance and markes of Chriſt vnſpotted Spouſe, whoſe infallible rules and preſcriptions I will followe as à ſecure guide of my fayth, to procure the peace of reconciliation and mercy of God: And whoſoever shall follow this Rule (to ſpeake with the Apoſtle) peace be vpon them and mercie: This is the way ſoe direct, as that fooles cannot erre in it: This is the Church whoſe Fayth, as teſtifieth the Apoſtle, was published through the world, that is which had the Communion of the Chriſtian World, which truely makes it Catholick, that is the Church, [Page] with whom all the renowned Saints and Martyrs haue had vnion: And of this they vtter ſuch honorable teſtimonies as are agreeable to noe other thē Chriſt his Church. S. Lucius B. and Martyr Epiſt. 1. thus ſpeaketh of her; The Romane Church is Apostollicall ād mother of all Churches, which is never proued to haue erred from the path of Apostolicall traditiō, nor depraued with hereticall novelties to haue fayled, accordinge to the promiſe of the Lorde himſelfe ſaying, I haue prayed for thee that thy fayth fayle not S. Cyprian the glorious Martyr avoucheth in his 52. Epiſt. that to haue Communion with the B: of Rome to be all one and the ſame as to Cōmunicate with the Catholick Church: And in another place, That to this Sea, trecherie can haue uoe acceſſe, beinge the Chayre of Peter: S. Hierome alſoe that renowned Scripturiſt and Doctor of the Church, thus writeth to Pope Damaſſus, I beinge à sheep doe require from the Preist the hoſt of ſalvation, and from the Pastor faſafegard &c. I speake with the Succeſſor of the Fysher &c. I follow none firſt but Chriſt, and ioyned with Communion to thy Holynes, that is to the Chayre of Peter, vpon that rock I know the Church to be builded, whoſoever out of this howſe eateth the Lambe is Prophane, whoſoever shal not be in the Arke [Page]of Noah shall perishe in the deluge: S. Auguſtin in his 162. Epiſt. puttinge à Catalogue of the Bishopps of Rome, beginnes firſt with S. Peter, and ſayth that the principallity of the Apoſtolicall Chayre hath ever florished in the Church of Rome; And in another place aboue prementioned affirmes the ſucceſſion of theſe Paſtors from Peter, amongſt other motiues to haue kept him in the boſome of the Catholick Church; S. Ambroſe calleth the Bishopp of this Sea governor of the whole Church. That holy Seate, ſayth Theodorett houlds the sterne of governinge the Churches of all the worlds: S. Ireneus that great hamerer of Hereticks ſayth, That for the more powerfull principallity, it is neceſſary that all Churches haue recourſe vnto it, S. Proſper, avoncheth that the Apoſtles Peter and Paul founded the Church of the gentiles in the Cittie of Rome, where they taught the doctrine of Chriſt our Lorde, they deliuered vnto their Succeſſors peacable and vnited together, they conſecrated it with their blood and memories accordinge to the paſſion of our Lorde, à Chriſtian communicatinge with this generall Church is Catholick, but if he be ſeperated from it, he is an Heretick, Antichriſt: Soe this glorious Doctor in his Treatiſe de Promiſ: & Predict [Page]dei part. 4. E. 5. finally both Eaſt and Weſterne Fathers aſſembled together in the Councell of Florenee thus decreed: wee define that the holy Catholick Sea. And Bishopp of Rome haue the primacie over the whole world: And that the Romane Bishopp is the Succeſſor of bleſſed Peter, Prince of the Apoſtles, and the true viccar of Chriſt, and head of the whole Church, and Father and maſter of all Chriſtians, And that vnto him, in S. Peter, is given by our Lorde Ieſus Chriſt full power to feed, rule and governe the vniuerſall Church: (Note) If then the Romane Church bearinge the inſeperable marke of Chriſt his Church be accordinge to the Fathers the Apoſtolicall Chayre of S. Peter: Chriſtes Vicar never depraved with hereticall novelties, with whom à Chriſtian, communicatinge is Catholick, from whome beinge ſeperated is an hereticke: what shall I regard more the impious raylings and fictions of an ignominious Apoſtata Martin Luther and his adherent Sectaries againſt the Romane Church, then the vncontroulable teſtimonialles of the venerable Auncient Fathers: whoſe ſanctitie and learnige, the whole Chriſtian world hath ever reverenced? Or shall I adhere rather to à new reformed Congregation. [Page] The Paſtors and teachers wherof are never able more to make good their vocation of the Miniſtry of the worde and Sacraments, then any other hereticall Intrudors clymeinge lyke theeves by an vndirect way? Or shall I follow à Congregation of ſuch teachers which confeſſeth her ſelfe lyable to Error in Fayth: or rather cleaue to that Church, which is founded vpon à Rock, againſt which the gates of Hell shall never prevayle, as beinge directed accordinge to the infallible promiſe of Chriſt, by the ever aſſiſting Spiritt, teachinge all truth, and noe falſehood; (Note) Certainly to this Rock will I adhere, otherwiſe shall I change à Certainty into an vncertainety, an infallibilitie into à fallibilitie. A ſecuritie into à Ieoperdie, yea otherwiſe in à matter that concernes my ſoules greateſt good, or ill, I should effectually demonſtrate that I make noe reckoninge of the dreadfull generall accountinge day, nor haue any feelinge thougts of the hideous horror of the infernall Lake of the rauenige Devills, wher it is true that tenn hundred millions of millions of yeares in vnſuportable torments is but the beginnige, as it were of inexplicable dolors; o Eternitie! o Eternitie! wher it is true, that all the greuous paines that from the begnimge of [Page] the world all men vpon earth ever endured or could excogitate, is but the greateſt eaſe or conſolation. O extreame torments in the vnquenshable ſcorchinge flames of Hell fier. O God, what an Abiſle is thy iuſt Iudgment in punishinge Sciſmatickes and Hereticks, who for wordly endes, willfull ignorance, obſtinate adheringe to their owne private ſpiritts, will rather feele them, then before hand prevent them by ſeekinge to incorporate themſelues into the true Church of Chriſt, which is the vyne out of which if any branch be, it shall vndoubtedlie be eternall fuell for Hell fier.

But ſome will peradventure ſaye that feinge the Moderne Lawes of the realme inflicts ſuch great penalties vpon Catholickes; It had bin better for me to haue deferred my converſion vntill my death, and then to haue repented me, and then with harty ſorow to haue confeſſed my ſinnes bin reconcilid to the Catholike Church: To theſe I anſwere that though true it be, At what time ſoever à ſinner hartely repents For ſoe longe communicatinge with Schiſmaticall and hereticall new Congregations, he may finde favour yet conſideringe the innumerable daingers which often vneſpectedly depriues man of this liffe, [Page] who is he that can promiſe himſelfe Gods grace, without which he cannot repent and be reconciled? yea muſt he not rather thinke that he shall be debarred thereof, when he shall refuſe to come to the banquet of the holy Lambe in the Catholike Church beinge invited by many inſpirations ſoundinge in his eares, This day if yow shall heare my voyce, obdurate not your harts, and affect not to be ignorant of the true Church, leaſt yow should be converted and liue forever. Moreover if yee conſider the nature of Celeſtiall glorie which is ſuch as the leaſt glimpes therof but for one moment, in an eminent degree ſurpaſſeth all wordly honnors, pleaſures and riches, that ever the eye of man did ſee in this world, or is able to ſee, the eare to heare, yea or then can be comprehend by the vnderſtanding of man which in one quarter in thought can repreſent farre more then the eye can ſee in many yeares, or the care heare in à long ſpace. what Marchant then is he who would not give all to procure the ineſtimable treaſure of everlaſtinge glorie in noewiſe to be purchaſed but by thoſe that be members of the Catholicke Church? For them doe I pray: not for the world doe I praye: but for them whom thou hast given me becauſe, they be thyne: [Page] 10. 17. ve. 9. For none indeed be Children of the heavenly Father, who be not Children of the Church; who ſoe is ſound to be out of her Communion, ſayth S. Auguſtin: de Simb. ad Catechu. He shalbe excluded from the number of Gods Children: nor shall he haue God for his father, who would not haue the Church for his Mother, and it shall avayle him nothimge that he beleived &c. to the ſame purpoſe he ſpeaketh in diuers other places, as, de verit. Eccleſ. ad Bonif. And S. Cyprian the glorious Martyr in his booke of the vnity of the Church, ſayth that he belongeth not vnto the rewards of Chriſt, who abandoneth the Church of Chriſt: Hee is an alyen, he is prophane, he is an enimie, he cannot now haue God for his Father who acknowledgeth not the Church for his mother. Yea ſayth S. Cyprian that great Champian of the Church ſaith in the ſame booke. He maye be killed, but he cannot be Crowned, for he profeſſeth himſelfe to be à Chriſtian noe otherwiſe then the divill faineth himſelfe to be Chriſt: accordinge to our Lordes ſayeinge Luke: 21. Manie will come in my name and ſaye I ame Christ: O then ſayth S. Fulgentius another Phoenix Lett them all make haſt whilst they haue tyme vnto their Lawfull mother: For even as within the Catholick Church fayth is in the [Page]hart vnto Iustice, and Confeſſion is made with the mouth vnto ſalvation: Soe without the ſame Church an evill ſelfe perſuaſion attayneth not vnto rightuouſnes but vnto punishment, and à wronge Confeſſion bringeth death, and not ſalvation to him that maketh it: &c. Hould it then for moſt certaine and vndoubted that noe Hereticke, noe Sciſmaticke, though baptizred in the name of the Father, and of the Sonne, and of the holy Goast &c. can poſſiblie be ſaved vnles he be recounſiled to the Catholick Church. Thus S. Fulgentius. And that the Romane Church is that ſocietie out of which is noe ſalvation, yow haue heard before by the many teſtimonies prealledged of the Fathers: and by what I haue demonſtrated of.

Theſe (moſt dearly beloued Father and beſt freinds) are the motiues which amongſt many other I haue reade and Collected, which haue occaſioned my ſpedy averſion from the English reformed Congregation of Proteſtants, which I haue confirmed by the manifould confeſſions of your owne brethren, not for that I weigh their Authoritie but partly for that Proteſtants contemne all authority of the Church, Councells and auncient Fathers, and with vnreaſonable pride and arrogance will haue their owne words [Page] ſtand as Goſpell: partlie allſoe for that theſe can not be à more excellent witneſſinge then where an enimye doth approue our cauſe and Criminalls confeſſe the truth againſt themſelues: Theſe allſoe are the principall motiues of my Converſion to the holy Catholike Apoſtolicall Church of Rome, that is to the Cōmunitie which by obedience and in vnion of fayth communicates with the Bishopp of Rome, Succeſſor of the holy Apoſtle S. Peter, and Chriſts Vicar vpon earth: From whoſe Communion in the Secte maſters of Proteſtancy, viz: Luther, Calvin &c. ye haue departed not without the iuſt Cenſure of Schiſme, as invinceblie and vnanſwerably is thus demonſtrated by M. D. Hardinge in his Text related by your great Campion M. Iewell in his defence of the Apologie of the Church England, parte the 6. fol. 576. printed 1567. in folio.

Whoſoeuer departe from the Catholike Church They be Schiſmatikes, yee haue departed from the Catholike Church of theſe nine hundred years, ergo yee be Schiſmatikes, The first propoſition yee will not deny, the ſecond your ſelues confeſſe, the Concluſion then muſt needes be true, if we ſay the ſame blame vs not neither ſay we that onely but alſo that yee ar Heritikes. Soe M. [Page] Harding to which argument drawne from Proteſtants owne confeſſion M. Iewel giveth the ſlipe, without anſwer, fathering in his marginall note à manifeſt vntruth according to his vſuall manner vpon D. Harding which any one that hath the leaſt dramme of witte may euidently perceiue.

Theſe moſt dearly beloued freinds I ſay are the motiues of my auerſion frō the pretenſiue Reformed Church of England; and of my converſion to the Catholique Roman Church my mother, of which I hould ſoe great an accoumpt and eſteeme that fearing thoſe more who can ſlay both body and ſoule, then thoſe who haue power ouer the body only, as had I as many liues as haires on my head, I would moſt willingly depoſe them rather then be ſeparated from Chriſt his vnſpotted Spouſe, the Cathelique Church my mother, to the end I may haue God for my Father. Corde creditur ad iuſtitiam, ore autem fit Confeſſio ad ſalutem S. Paul to the Romans c. 10. v. 10.

FINIS.

§

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A MANIFEST TOVCHING M. W. F. Averſion from the Proteſtant Congregation. AND HIS Converſion to the Catholique Church Preſented to the Right Wor. ll Sir A. P. his much honoured Father, and his other beſt Friends, for their better ſatisfaction and his owne Iuſtification.

Viam iniquitatis amoue à me: & de lege tua miſerere mei.

Viam veritatis elegi: iudicia tua non oblitus.

Pſal. 118.

PERMISSV SVPERIORVM Anno 1650.

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TO HIS HONORABLE DEARE VNCLE S. ir H. W. BARONETTE &c.
Dominus det vobis ſuam Pacem.

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SIR.

Hauing obtained à copy of my deare deceaſed Brother Williams Manifest which in his life was preſēted vnto my Father, I make bold to addreſſe it vnto you in print, as more legible and vsefull, to fulfill and execute the will of my Brother, who was in his life most entirely deuoted to you, and most ſingularly Zealous of your ſouls ſalvation: which according as my bounden duty requires I equally tender and affect. [Page] I can not tell what acceptance it may relish with you, in respect of your olde age; yet ſure I am, were you trauelling vnto Hieruſalem, and should be informed by him or me, though inferiour in years, of the great dangers aſſuredly you would fall into, if you held on in the new way you had commenced your iourney in, doubtleſſe you would take it maruelous kindly of vs, and as an argument of our true reſpectfull loue towards you, that by our notice you were prevented from falling in to the hands of bloodſucking enimies, or being ſwalowed vp in ſome vnknowne gulfe in your new paſſage. This is now you caſe: you are traueling in your Reſolution to the beauenly Hieruſalem: but vnder fauour and without offence, giue me leaue to tell you, that if you proceede in this new way, and new Religion you are in, the perills are unſpeakably great, for that all going and holding this new way ar robbed: not of their temporall wealth, nor of their temporall life depriued by drowning, but by à Diabolicall crew and an Infernall gulfe spoiled of their ſowles, to their owne irreparable dammage, and the opprobrious diſgrace of Chriſt most pretious blood ſpilt in vaine for them. And howbeit this new way you walke in, may peradnenture ſeeme to you to be right and ſecure; Yet vndoutedly except you turne out of it, in the end it will leade you to endleſſe perdition. You can not be [Page] ignorant, that the Origine of this new way, and occaſion of putting our poore distreſſed countrymen out of the old approued path and good way, in which our aunceſtours walking, ſecurely arriued to heaven▪ was the ſacrilegious auarice and inſatiable lust of King Henry the eight (in whom alone, not I, but, Sir Walter Raulie affirmes, all the markes of à Tyrāt might be found in caſe they were lost) who as all know that are verſant in the hictory and tradition of our Nation, withdrew himſefe and the Realme from the obeyſſanee of the Catholique Church, the old and only aſſured way to Saluation. Deus vnus eſt, & Chriſtus vnus, & vna Eccleſia & Cathedravna ſuper Petram, Domini voce fundata Saith S. Cyprian l. 1. Epist. 8. This Henry the eight becauſe the Bishop of Rome S. Peters ſucceſſour and Chriſts Ʋiccar on earth would not dispenſc with him, to put à way his lawfull wife Queene Catherine of Spaine of bleſſed memory: he vſurped and tooke vpon him to be head of the English Church, and put àway moſt iniuriouſly his Queene. Which vnheard of arrogancy of his vſurped ſpirituall ſupremacy how God hath punished in his Succeſſours, is too too ſad, and too too fresh to rehearſe. Patres noſtri peccauerunt & nos portauimus iniquitates eorum, If God hath not his due in his vicegerent of his Church, it [Page] is no wonder that Caeſar wbo by the grace and fauour of God temporaly gouerneth, hath not his due obedience from his ſubiects, and that they vſurpe à power ouer him: In quo quis peccat in hoc punietur. And ſeeing ſo much innocent blood of Catholiques haue beene ſpilt, and ſo many Prieſts ſlaine, as Prophets ſent to reclaime her, I doe not wonder that God after ſo long à patient fruſtrated expectation of our Countrys penance and retourne, doth now bring forth the yron rod of the sword, and chaſtiſe the Kingdome with ſo much effuſion of blood to auenge the contempt of his houſe the Catholique Church, the innocent members and Paſtors put to death, and that the Bishops and others Who ſo much striued to put down Catholique Religion, should now, by the iuſt iudgments of God, be pulled downe, and haue their Church and Religion destroyed by themſelues. I will ſet the Aegyptians againſt the Aegyptians and the brethren shall fight againſt the brethren Eſay 19. Vaegenti peccatrici, woe woe to à ſinfull nation, which by its hainous ſchiſme and hereſy hath forſaken God; teaching and ſpeaking in his Catholique Church: which hath blaſphemed holy Iſrael, and followed its owne giddy priuate ſpirit which ſeeth nothing aright: where euery one at his pleaſure, carues & cut to himſelfe à Religion out of the [Page] Scriptures interpreted according to their owne priuate and vnwarranted ſpirits: as if all were Apoſtles, all Prophets, all Doctours all Paſtours contrary to the Eccleſiasticall order and Hierarchy inſtituted by Chriſt our Sauiour; as witneſſes the Apostle S. Paul. 1. ad Cor 12. But alas will our poore diſtreſſed country neuer riſe and retourne againe to her Mother the Catholique Church, that shee may haue acceſse to God as à Father? Nunquid qui cadit non reſurget & qui auerſus eſt non reuertetur, quare ergo auerſus eſt populus iſte in Hieruſalem, auerſione contentioſa, apprehenderunt mendacium & noluerunt reuerti? &c. nullus eſt qui agat poenitentiam ſuper peccato ſuo dicens quid feci &c. The turtle Doue, the Swalow, the Storke haue obſerued the time of their comeing, but my people (ſaith God by his Prophet) haue not knowne the iudgment of the Lord. Hier. 8. And for as much as our poore Countrymen will not reflect vpon the manifeſt iudgments of God vpon the Kingdome for its reuolt by Schiſme and Hereſy from the Catholique Church: therfore is shee become deſolate Deſolatione deſolata eſt omnis terra quia non eſt qui recogitet corde. Hieri. 12. Wherfore, Deare Sir, to preuent the maine miſery of miſeries, ſince God of his immenſe Clemency hath [Page] lent you ſpace to returne (whilest thouſands, and thouſands in theſe calamities of our Nation are ingulfed in the bottomleſſe pitt of hell) promptly obey the voice of God by the prementioned Prophet Heremie Aske of the old paths which is the Good way, and walke in it, and you shall finde refreshing for your ſoules. Cap. 6. v. 16. But aske timely with all poſſible diligence, breaking with all worldly conſiderations of honour, riches, or pleaſures, for the loue of ſweet Ieſus, who not only endured for your ſake all contradictions and opprobrious diſgraces, but layd out all he was worth, euery droppe of blood, yea his moſt pretious life, that you might liue for euer in eternall glorie, in neuer ending pleaſures, and the rich fruition and poſſeſſion of his immenſe Maieſty, the All Good, the ſupreame Good, and the ſoueraigne ſole Good. Let not momentary pleaſure procure you an everlasting paeine, nor let á short ſufferance depriue you of an infinite reward. Breuis voluptas, ſempiterna poena: modica paſſio, infinita gloria, Saith the Seraphicall Father Saint Francis. Therefore whileſt you haue time work well for your ſoule, the one thing which is neceſſary: differre not ſo conſequent an affaire, leaſt forgetting God in your life, he forſake you in your death bedde, according to that dreadfull ſaying of S. Augustine. [Page] Hac animaduerſione percutitur peccator, vt moriens obliuiſcatur ſui, qui dum viueret oblitus eſt Dei. Aske then I beſeech you timely of the old paths: which is the Good way, and walke in it, and you shall finde refreshing for your ſoule, Theſe old paths, which is the Good way in which all the godly and holy perſons walked to the heauenly Hieruſalem, is the infallible iudgment of the ſupreame Paſtours and Gouenours of Gods Church, which they followed as the guide of faith and neceſſary way of Salvation. In the old law it was strictly commaunded by almighty God. Exod 17. inſomuch as whoſoeuer should be ſo proud, as that he would not obey the order and commaund of the Cheife Priest, who was the iudge in Eccleſiasticall affaires, he was to die: This alſo in the beginning and foundation of the new law our B. Sauiour ſo ſtrictly commaunded as he that would not obediently harken to the Church, he was to be reputed (not as one capable of life euerlasting) but as à beathen and publicane, that is, à perſon out of the ſtate of ſaluation. This was the way S. Austen (whom euen the Proteſtants affirme to haue beene à moſt excellent wittnes of Antiquity, as liuing about the Primitiue times of Chriſts Church) tooke to reſolue himſelfe infallibly in doubts of Religion, as is to be ſeene in diuers places of his diuine workes; finally this [Page] alſo is the finall and continuall way in all ages ſince, all Orthodoxe profeſsours haue folowed in the determination of controuerſies of faith, as is manifeſt by the peruſall of the Eccleſiaſticall Records. This way did my deceaſed Brother take to reſolue himſelfe, employing all his cares to finde out the true Church of Chriſt, that is the Catholique Church: which the Apostles, in their Creed, only teach vs to belieue at all times, it being true at all times, to ſay, I beleeue in the holy Ghoſt, the holy Catholique Church: and to rest himſefe touching all points of faith in her iudgmēt, she being infallible therin, as perpetually being taught by the holy Ghoſt all truth and no errour. He ſought humbly with perſeuerance, and through Gods mercifull goodnes found it out'ſeeke alſo and you shall finde. Shall you vouchſafe to peruſe impartially this his Manifest I am confident it will contribute much direction to the knowledge and embracement therof, to the glory of God, the ioy of the Angells and heauenly Saints, the ſaluatiō of your ſoule and comfort of your beſt friends, among whom he is one, who will not ceaſe to pray our Bleſſed Lord and Sauiour, that he will illuminate the darknes of yours, my other friends, and Countrymens ſoules, that he will giue you à true faith, an aſſured hope, à perfect Charity; and endue you with the knowledge of him: [Page] that vnited to the Catholique Church, in all things all manner of wayes, you may accomplish his holy pleaſure in this life, and in the next, enioying him with all the Saints, you may ſing his mercies for euer. Which is, and shall be the dayly praier of him, who humbly begging that the neceſſary diſcharge of his bounden duty ſor your ſoules Good, may finde pardon for his freedome, remaines euer as he profeſſeth and ſubſcribeth.

On the Vigill of all Saints. 1650.

HONORABLE DEARE SIR.

Your moſt dutifull and affectionate poore Nephew. H. P.

TO THE READER.

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ALLTHOVGH to ſome it may ſeeme ſuperfluous to print any thing in this nature, for any of our Countrymen, for that the preſent confuſion and deſtruction of the English Church is manifeſt to all, who know what belongeth either to the Hierarchie, doctrine or diſcipline thereof, By which it is evident their Religion was neuer Scripturall, but parlamentary, founded on the changeable vote of à Maior parte; Yet to ſatisfy the will of the dead, I haue done it, to the end it may the more eaſilie be communicated to all his Proteſtant friends, as it vvas by him intended. Some happily might haue expected in the publication, I vvould haue diuided it into certaine Chapters, and in the end of them, according as occaſion required, haue confirmed vvhat therein is ſaid or ſuppoſed, vvith ſome additions. But I am as vvell acquainted vvith the humour of the times, vvhich loatheth prolix tracts, as I am vvith the multiplicity of mine ovvne occaſiōs, vvhich vvill not permit any ſuch fraternall office: Beſides that it is my intention only to print it according to the Copy of the Originall, vvhich is in the hand of à Proteſtant friēd vvho is à man of qualitie. I could truly haue vvished that I had had the benefit of thoſe Proteſtant books, he peruſed in order to this Manifeſt, [Page] that I might haue put the forme and yeare of the editions of theſe Authours he cites, in regard the ſeuerall editions and change of the forme in the editions, ſometimes in quartò: another time in folio, or octauo, make the citations not ſo eaſilie to be found out as othervviſe: beſides many enlargements in the latter editions, vvhich diſorders the text of the former; yet this in part is obſerued by the Authour. In the 14. page I knovv not hovv the quotations of M. Bruges, Broughton and D. Whitaker vvere omitted: but knovv that M. Bruges vvordes are in his 6. Section of his Apologie, and M. Broughton in his, aduertiſment to the Bishops. M. Whitakers in his Anſvver to M. William Reinolds pag. 225. As for the faults eſcaped in the printing, I muſt in the Printers behalfe, craue thy charity to couer his defects, for that he vvas à ſtranger to our language; to ſay nothing of the ill caracter of the Manuſcript, vvhich for the orthographie and miſpointing muſt pleade his pardon: for vvhat is othervviſe materiall, I haue repreſented vvith the correction, leauing the reſt to thy charity, and recommending thee to ſvveet IESVS our Bleſſed Sauiours fauorable mercy and protection.

ERRATA.

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PAg 3. linea 17. In steed of their read your.
P. 4. l. 11. ouer vvauetring. ouervveening.
P. 16. this. | his
P. 12. & alibi infalloble. | Infallible
P. 22. & 23. & 31. inſepable. | Inſeparable
P. 27. Champpon. | Champion
P. 38. Conditions. | Traditions
P. 30. Praeches. | Preachers
P. 37. tho. | the
P. 39. Moſe. | Moyſes.
P. 4. Antinomay. | Antinomians
P. 50. Alleagtion. | Allegation
P. 54. & 58. Maine. | Many
P. 62. Heathers | Heathens
Ibid: put out | Math. 28.
P. 63. Captiuite. | Captiuate
Ibid. Madmes. | Madneſſe

THE CONTENTS.

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THE cauſe of vvriting this manifeſt. pag. 1. The reall Motiues of making his Search into matters of Religion. p. 2. A fitt diſpoſition for the finding out the truth of Religion. p. 4. The falſe deating of Proteſtant vvriters acknovvledged by themſelues. p. 6. The blaſphemous abſurdities of Protestants auouching the Church to haue perished. p. 7 The vnion of Sectaries vvhich principally conſiſtes in their common conſpiracy against the Romane and Catholique Church. VVhat it argues p. 8. The reaſon vvhy none vvith à ſafe conſcience can adheare to the English Church. p 9. The guile full deceipt of Heritickes pretending to flie to the Scripture. p. 10. VVhether Protestants haue infallibly any true Scripture to dispute out of, or to build their faith on. from the 10. to the 13. Theire falſifying the Scriptures and vnconſcionable dealing in commending them to the people, for the pure vvord of God. p. 14. That Protestants can not proue any thing aſſuredly out of Scripture. p. 16. The cunning of Heretickes in affirming the Church can erre, & that they take avvay all meanes of ending controuerſies in Religion. p. 17. The manifold old hereſies Proteſtants haue renevved. p. 18. to the 20. Their contempt of the Churches authority makes them guilty of Antichristian pride. p. 20. VVhat effect the conſideration of the Prementioned abſurdities vvrought. p. 21. The perpetuall viſibility or ſucceſſion of Paſtours as the marke of Chriſtes Church (vvhich is but one) eſtablished. p. 22. of vvhich alſo p. 66. &c. That the Fathers ſled therevnto[Page]to confute heretikes. p. 23. to 26. proued. The Argument demonſtrating that only the Romane Church is Christs true Church founded on the inſeparable marks therof. p. 26. Proteſtants Confeſſions that their Church vvas not in the ages before Luther, but that truth was vnknovvne an vniuerſall Apoſtacy ouer spreading the vvorld till his coming. p. 27. to 31. The conſequence dravvn from their ſtyle of Reformed Church incompatible in points of faith vvith Chriſts true Church. p. 30. Their euaſions of the Argument confuted. p. 31. A triall by expreſſe Scripture of the controuerted points of Religion. p. 32. to 38. Proteſtants impious dealing vvith Scriptures. p. 39. to 43. A Triall by the auncient Fathers according to Protestants ovvne Confeſſions p. 44. The deepe hypocriſy of Ievvel the English Proteſtants grand champion in Appealing to the Fathers. p. 47. The vanity alſo of Witthaker therin p. 48. Alſo VVillets diabolicall diſſimulation in that point. p. 49. The exeerable blasphemy vvhich folovveth from Protestāts pretēded Reformation of the Church. p. 51. A Further proſecution of the Argument against other Sectes. p. 53. Protestants Confeſſions in behalfe of the Romane Church that she vvas the true Church and that she never fell. p. 55. to 61. The iſſue or reſult of the former diſcourſe, and the Authours Reſolution. p. 61. 62. &c. An Anſvver to the obiection of differring his Conuerſion to the Romane Church. p. 72. The Fathers teſtimonies of her. p. 68. &c. The Concluſion and reaſon vvhy he ſo much vſeth the Protestants confeſſions and testimonies. p. 75.

§

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Confirma hoc Deus quod operatus es in nobis.

A templo ſancto tuo quod eſt in Hieruſalem.

OREMVS.

DEVS qui corda Fidelium Sancti Spiritus illuſtratione docuisti, da nobis in eodem ſpiritu recta ſapere, & de eiuſdem ſemper conſolatione gaudere per Dominum nostrum Ieſum Chriſtum filium tuum qui tecum viuit & regnat in vnitate eiuſdem ſpiritus Sancti Deus per omnia ſaecula ſaeculorum. Amen.

§

O My God that I had neuer offended thee in any erroneous beleefe or ſinfull life, thee I ſay who art my only good, worthy to be loued for thine owne ſelfe with all poſſible loue; for thy loue I firmly pourpoſe neuer to offēde thee more, but by thy grace to do whatſoeuer shall be neceſſary, and I hope in thy mercy, which by the merits of thy Sonnes ſacred Paſſion o Father of Mercies graunt vn to me. Amen.

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Information about this book

Title statement

A manifest touching M.W.F. aversion from the Protestant congregation And his conversion to the Catholique Church presented to the right wor. ll [sic] Sir A.P. his much honoured father, and his other best friends, for their better satisfaction and his owne iustification.

Medical Women's Federation (Great Britain)

Edition statement

1650

Publication

Publisher

Text Creation Partnership,

Place of publication

Ann Arbor, MI ; Oxford (UK) :

Date

2009-03 (EEBO-TCP Phase 1).

ID [DLPS]

A56711

ID [STC]

Wing P85A

ID [STC]

ESTC R218671

ID [EEBO-CITATION]

99830243

ID [PROQUEST]

99830243

ID [VID]

34693

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Early English books online.

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(EEBO-TCP ; phase 1, no. A56711)

Transcribed from: (Early English Books Online ; image set 34693)

Images scanned from microfilm: (Early English books, 1641-1700 ; 2035:11)

Source

— A manifest touching M.W.F. aversion from the Protestant congregation And his conversion to the Catholique Church presented to the right wor. ll [sic] Sir A.P. his much honoured father, and his other best friends, for their better satisfaction and his owne iustification., Medical Women's Federation (Great Britain), H. P..

Extent

[16], 77, [1] p.

s.n.],. [S.l. :: Permissu superiorum anno 1650.. (Dedication signed: H.P.) (Includes errata.) (The "F" in the author's initials on title page has been altered in ink to a "P".) (Reproduction of the original in the British Library.)

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