CHAP. 1. Of happinesse.

1 THE severall knowledges of things within and a­bove the reach of Rea­son, are sufficient. Evidences, that there is a naturall, and a su­pernaturall state; in both which, God is the beginning and end of all.

2. In the naturall: for who is so [Page 2]short-sighted, that doth not see that what hath been, & is at this present existent and visible, was not alwayes so? That then it could not produce it selfe out of the void state of nothing; and by consequence that it needed an active Beginning, that never was nothing, and ever something, whereby to bring nothing to ex­istence and being. And who so stupid, that doth not feele want, or satiety in the possession of whatsoever is created or made? Honours expose as Cedars on Hills, to the boysterous storms of Envy and malice: lift up high to make the fall greater: Riches oc­casion dangers; beget, dropsie-like, new longings; rack the thoughts day & night with care of keeping, apprehension of losing. Pleasures if they stay, glut: gone, [Page 3]leave behind them sadnesse and remorse. Health is beset on all sides; contraries lying perpetu­ally beating, and knocking at the four humours, to let in distemper. Strength, be it never so vigorous, is at length weakened, and jaded by motion and labour. Beauty fadeth away; Age (the canker-worme of mortality) gnawerh her sleek smoothness into roughnesse and wrinkles. The faculties and ha­bites live in dependence of action; and action it self is not quite free, being penned up and imprisoned within us. All under God hath a mixture of ill; carrieth in its honey a certaine sting, that none draw neer, but they meet with displeasure. A forcible argument that the end of creatures abide out of themselves; where all perfections abounding, sweet conten [Page 4]and rest is to be found: and that is God.

3 In the supernaturall: by rea­son here is greater lack of ayd; more might and power required: the effects being greater, and of a farre nobler Kind. And if God was so charie and sparing of his honour, as not to let passe the or­daining of nature to himself; much more grace. Whence it is cleer, all flow from God, as streames from the sea; and are indowed with an innate or ingrafted Pro­pension, to return back to him a­gain. Now the happiness of every thing consisting in content, and rest, and content and rest, in the injoying of its end; it followeth in man that there is a capacity of double happiness, na­tural & supernatural: he being ca­pable of injoying God as he is the [Page 5]Author and end of nature, where­in consists naturall happinesse; and as he is the Author and end of grace, wherein consists super­naturall happinesse.

4 But as nothing would have remained without Being, Except God had stretched forth his omni­potent hand to bestow it; so posses­sed of Being, its bent and inclinati­on must take effect by his graci­ous leave & appointment: in re­gard, he is to prescribe the means to an end, that is the Author and cause of the desire thereof, where­fore, whosoever desires to arrive safely at the blessed port of happi­nesse, must banish far all self-con­ceit; and steer by no other Com­passe, than that God hath touchd'; so may they saile right; els their course will be evermore crooked and desperate; untill they doe run [Page 6]themselves upon the Rocks and Shelves of utter perdition.

CHAP. 2. Of the will of God.

PHilosophers assure it for a very truth that the first of every kind, is the rule of the rest in the same kind, and they are strongly back'd by reason; for the nearer a thing draws in likenesse to its first, the more perfect it is, and so held to be. Whence may be easily gathered that the known Will of God is the rule Para­mount of all kinds, as well natu­ral and humane as supernaturall, because it was (as hath been pro­ved) before them all as Author & causer thereof. I said known, in re­gard knowledg is so necessary & requisite to the compleating of a [Page 7]Rule, that wanting, it hath not right to challenge compliance. Now this knowledg coming from Propension, instinct, reason, tra­dition, or revelation, Propertie of speech will yeild proof sufficient that Propension and instinct are the light of naturall things, rea­son of humane, tradition of reve­lation, and revelation of superna­tural, forasmuch as none, meaning to be understood will deliver themselves, that the Elements hold their severall places by in­stinct, that Beasts prosecute their ends by discourse, that men attaine to what is past, and to be be­lieved without tradition and re­velation: Undoubtedly had not Christ revealed a consistencie of Trinitie with Vnitie, a possibility of Hypostaticall Vnion, and tra­dition brought this revelation [Page 8]down to us, these Mysteries would have been as terra incognita, not so much as ever dreamed of, Quis cognovit sensum Domini? Rom. 11. so as to speak intelligibly and with truth, the will of God be­comes known in things void of sense by propension, insensible by instinct, inhumane, as to pre­sent action, by reason, as to action past by tradition, in beliefe by revelation. Alwayes provided, concerning reason, that it be cleer of passion, and strong, for in case of byas & weakness, every one is to submit to the wise and perfect, it being but meet that they that see should have the Guidance of those who are in darkensse, least the blind leading the blinde both fall into disorder. It onely re­maines there being an ordinary and an extraordinarie Will, to de­termine [Page 9]how they are to be ob­served. In short thus, if they agree, obedience ought to bee yeilded to both, if not, the extra­ordinary must take place; Christ commanding the same with his father was equally to be obeyed, the Israelites according to the extraordinary will immediately re­vealed unto them, might lawfully destroy the Cananites, all others were bound to observe the ordi­nary will of love and peace, be­cause God onely having the ob­solute soveraignty can command at pleasure lives and fortunes.

CHAP. 3. Of the way to happinesse.

1 SIth God hath manifested his power by creating Man, and his goodnesse by wil­ling him a double happinesse; doubtlesse he hath not been back­ward to shew likewise his wis­dome in contriving the meanes to bring it to passe, and his provi­dence in making the meanes dis­cernable: otherwise he had wil­led an impossibility and in vaine: for an end is not possible without a meanes; and a meanes is to no purpose, unlesse it may be known. Now the meanes to an end requi­ting proportion and fitnesse to the end it is ordained to; as the end of man is twofold, naturall and su­pernaturall, [Page 11]the meanes whereby he is to attaine to these ends must be so to.

2. Sutable unto which, God hath appointed the meanes to mans naturall happinesse to be acts of his understanding & will, for by them he may seeke and finde out God, as he is the au­thor and end of nature; by these cleave and unite, and so injoy him. To mans supernaturall hap­pinesse, to be a conformity of faith to the Church; a conformity of hope to our Lords Prayer; and a conformity of Charity to the Commandements. A conformity of faith: without faith it is im­possible to please God, Heb. 11. He that believeth shall be saved; He that believeth not shall be condemned, Mar. 16. To the Church. Going, teach ye all na­tions; [Page 12]he that heareth you heareth me, Math. 16. He that hear­eth not the Church, let him be as a Heathen and a Publican. A con­formity of hope. Hope in our. Lord, Psalm. 43. Blessed is the man who hopes in him, Psalm. 2. To our Lords Prayer. When you pray let it be our Father &c. Matth. 6. Thus shall you pray, Our Father, &c. Luke. 11. A conformity of Charity. If I give all to the poor, and have not cha­rity, it profiteth nothing, 1 Ioh. 3. To the Commandments. This is the charity of God, that we, keepe his Commandements, Ioh. 14. If ye love me, keepe my com­mandements, Ioh. 15,

3. By the first conformity Man comes to the knowledge of God, as he is the Author and end of Grace; by the second relies up­on [Page 13]his mercy and goodnesse, that in due time he will grant and give those good things, which Christ hath taught us to ask in his pray­er: in the last he is taken with the beauty of his divine perfections, and so in joyes him in a higher, and more eminent manner. Both Happinesses in this life are imper­fect, by reason of the glimmering light Man onely hath of God, du­ring the same, they will be com­pleated and perfected in the next; When Man, after a willing com­plyance with Gods grace in this, shall see him, not as in a looking glasse, 1 Cor. 13. but face to face, as he is in himself.

CHAP. 4. Of the diversities of faiths, hopes, and charities:

1 IT is demonstrable, that there are divers sortes of Faiths, Hopes, and Charities; as ha­bituall and Actuall Divine, Ha­bituall and Actuall Humane: for some believe, hope for, and love supernaturall things, with the same, if not more eagernesse and fervency, than naturall; which Actions suppose, (as effects their proper and proportioned causes) supernatutall qualities: naturall not being able, (in re­spect of their meaner extract on and dignity) to give such noble births. Those are called divine, because infused by Gods extraor­dinary power: these humane; for [Page 15]that they are acquired by the strength of nature.

2. The Habituall divine are the supernaturall qualities them­selves; The Actuall divine are acts of the will of understanding, as raised and enabled to a higher pitch by those supernaturall qua­lities: The Habituall humane are the acquired qualities themselves, the Actuall humane are acts of the will and understanding, as inclined and fitted for act on by those acquired qualities. The Ha­bituall and Actuall divine differ further from the Habituall and Actuall humane in their materi­all and formall objects; as also in the Means, whereby those seve­rall objects come to knowledge; the materiall of Habituall and actuall divine being revealed Truths; the formal, Revelation: the [Page 16]materiall of habituall and actuall humane, unrevealed Truths; the formall the light of Reason, pri­vate reading or information. The meanes of habituall and actuall Divine, the Tradition of the Church, of Habituall and actuall humane the light of Reason, pri­vate reading or information.

3. Now forasmuch as Christi­anity is a supernaturall building, contrived and framed by the wis­dome of God, to last for ever, of which Faith is the foundation; Hope the walls, and Charity the Roofe and perfection: The con­formities expressed in the prece­dent Chapter are to be understood of divine Faith, Hope & Charity, and not of humane; because all nature joyn'd & gather'd in one, is not able to make a Being above Nature. And these are the vertues [Page 17]call'd Theological, as having God immediatly for object; the harmo­nious Sisters, three in number, but one in affection: none desiring that which displeaseth other. Greatness is their essentiall attri­bute, yet Charity excells. St. Paul 1 Cor. 13. compares them together, extolls them all, but in the close gives unto Charity the prehe­minence. And not undeservedly, for she is the enlivening soule of Faith, and Hope, and all the moral vertues: both they and these be­ing (out of her company) as dead bodies, without life or motion, as to heaven and Eternity.

CHAP. 5. Of the Churches power and infallibilitie in mat­ters of Faith.

1 SUpposing it for granted' that Christs knowledge of Gods reaveled truth, and his power to convey the same to beliefe, raised his preaching & teaching to the full height and perfection of a Rule of beliefe to the first Christi­ans; it cannot in reason be denied, he having communicated his said knowledg and power to the Apo­stles, & in them to the succeeding Churches, (as appears by his own words. All I have learnt of my fa­ther, I have made known unto you, Joh. 15. As my father sent [Page 19]me, so I send you, Joh. 20.) but she may challeng a like interest and right in respect of after-Christians: whence it followeth, that all matters of Beliefe (as well other points as scripture) are to be taken upon her accompt and ciedit, and that whatsoever comes upon any other score, is to be re­puted Apocryphall, and no way appertaining to the Obligation of Beleife.

2. S^t Paul declares this truth unto the Ephesians, assuring them, that they are builded upon no other foundation than the Apo­stles and Prophets, Eph. 2. like­wise to the Thessalonians, 2. Thes. 2. and Timothy, 1 Tim: 6. bidding them hold the traditions, and keep the depositum: and, again, if an Angell from heaven shall Evangelize any other, than [Page 20]what I have Evangelized to you, let him be accursed. Gal. 7. The reason is cleare; because the Rule of Beliefe, is the Measure of be­liefe, beyond which there is not any conformity, or obedience due from Beliefe.

3. The usuall colour for belie­ving more or lesse than the Church alloweth of, grounded upon her pretended subjection to Errour, is vain; inasmuch, as that very Christ that stored her with knowledge of Gods revealed truth, and with power to convey the same, hath also indowed her with inerra­bility, whereby to convey it safely, and without danger of miscarrying, by arming her proof aginst all the enemies of truth: against ignorance, Mat. 13. To you it is given to know the mysteries of the Kingdom of hea­ven: [Page 21]against darknesse, Mat. 6. you are the light of the world: against Errour and falshood; Joh. 14. I will send unto you the spirit of truth, to remaine with you for ever. Jsaah 62. thou shalt no more be called forsa­ken: against Weaknesse, 1. Tim. 3. she is the Pillar and ground of truth. Mat. 16. Hell gates shall not prevaile against her. To make which good, and the worke sure, Christ called his eternall father to his aid, prayed him, and was heard for his reverence, Heb. 5. And to prevent and cut off all occasi­ons of imagining; that these fa­vours bestowed on the Church were not to survive the Apo­stles, for a continuance in the suc­ceeding Church, Christ adds, Be­hold I am with you all dayes to the end of the world Mat. [Page 22]28. soe as it must be said; that either Christ was not of power to keep his Church from straying, or that he wanted fide­lity to make good his word.

4. The certanity divine faith requires to build on, is a further Evidence of the Churches infal­libility, for how is it possible, Faith can be certain, if the Church that is to ascertain it, be uncertain and fallible? look on the Churches composure and na­ture, and her strength will ap­pear yet more, by reason she is framed and made up of men, dis­persed and spread over the world, who by this meanes, being of seve­rall Nations, different tempers and interests, neither could, nor can meet or conspire to Cheat themselves and posterity with a lie. That men of themselves are [Page 23]apt to mistake and deceive is from the purpose. So the evangelists might have fallen short of per­forming their taske. But as God holding their hands, and guiding their pennes, his holy word was truly and infallibly coucht on the sacred leaves of the Bible; so assisting and strengthening his Church, she becomes in all mat­ters concerning faith powerfull and infallible.

God is not tyed to this or tother; he is free to worke his wonders; where when and to whom he pleaseth. Neither is there any disproportion betwixt men thus assisted and infallibility; it being not necessary for the production of a supernaturall effect, that every part of the total cause be superna­tural; for it is visible to the eye that God frequently makes use of se­condary [Page 24]causes, in the production of supernaturall effects: in that of faith, Rom. 10. of hearing and preaching; in that of Grace, Mat. 18, 19, of Elements and words, in that of the blind man. Jo. 6. of spittle and earth.

CHAP. 6. Of the possibilitie of keep­ing the Comman­dements.

1 NOt onely that it is possible to keep the Commande­ments, but also that divers have kept them, is a truth so cleerly delivered, both in the old and new Testament, that there is cause to wonder, any can make question thereof. In the old, Moses speak­ing [Page 25]of the Commandments sayes, Deut. 30. They are not above but very near us in our Mouths, in our hearts to doe them. Noe Ezekias, Josi­as, Josaphat, Asa, Gen. 6. 4 Kings 18. 2 Paral. 30. 4 Kings 22. 1 Paral. 15 2 Paral. 20. Tob. 2. Iob 1.17. 2 Kings 7. 3 Kings 9. Luke. 2. Mat. 11.21. Luke. 1. Joacham, Tobias, Job, kept them. In the New, Christ is no lesse plain, My yoke is sweet, my burden light. Si­meon, S^t John the Baptist, Zacharias, Elizabeth, the B. Virgin kept them. Gods conditional promises to Da­vid and his Posterity could be termed no better than Jeers, unlesse the commandements were possible. To what purpose so much perswasion in Books and Pulpits to live well, if the Com­mandements [Page 26]be impossible? is living well any other than keep­ing of the Commandements? It is assuredly as rid culous as impious to tearm him a good liver that steales, murthers, and commits adultery, &c. The justness of lawes, that inflict severe punish­ments vpon the breakers of the Commandements, are not at all consistent with the impossibility of keeping them. Necessity is a good and forcible excuse against the strongest charge. The very light of Reason giveth testimonie to the Commandements possibili­ty, they being all grounded upon Reason, and suited to her bent and inclination: The wickedest man alive cannot say with truth that he breaketh any Command­ment without some secret check of conscience.

2. To alledge, that God onely requires mans indeavour, is re­pugnant to Christs express words, which are not, Mat. 19. If thou wilt come to heaven, endeavour to keep, but keep the Comman­dements. Many a good endea­vour, as many a good purpose, burns in Hell. Heaven being the reward of doing, not of endea­vouring. Besides it is equally un­naturall to endeavour impossibi­lityes, and to desire things un­known. Who could Choose but smile, to see one leap and skip, as ayming to soar & fly in the Ayr, knowing it to be possible onely for Birds that are fitted with wings and feathers for the purpose? In­deed to point at any particular, that doth keep the Commande­ments is hard; no man knowing. Eccles. 9. whether he be worthy [Page 28]of love or hatred: But that all in generall may keep them, Christ himselfe assures it, 2. Tim 2. Willing all to be saved. God wills nothing impossible, and he that wills the end wills the meanes.

3. True it is, neither Men nor Angells can love God as he is loveable, that's a perfection God onely is capable of; nevertheless it is in the power both of Angells and Men, to love God so far forth as the capacity of their condition reacheth, which, though it be a perfection of a lower degree, ye [...] it is sufficient to denominate, and render the subject it is in perfect And even this I confess, is a [...] effect which Gods grace hath [...] chief hand in; but that is no Ba [...] for Man having his share to Grace and Nature are not incon­sistent; [Page 29]yea, Grace supporteth, nay, bettereth Nature: they may then joyn and endeavour together, as two of unequall strength drawing a boat, one draweth more, but yet both draw. The part Grace acts in the working of salvation is to enlighten the understanding, move and enable the Will: The part Man acts is to comply with Grace, Cor. 6.1. to yield and consent to her good Motions, Apocj. 3.20. Wherefore salvati­on is the work not of Grace alone, nor of man alone, but of Grace and Man joyning hand and heart together. S^t Austin (Tom. 10. Serm. 15. de verb. Apost. post. med.) speakes truth, He that made you without you, will not justifie you without you.

CHAP. 7. Of Religion.

1 SUch is the dread of Gods awfull Majesty imprinted in Man, that the most bar­arous people, deem it a duty to set apart some time to worship him in; the light of reason teach­ing, that a certain return of ho­nour and veneration is due from the effect to its cause, whereby to express subjection, gratitude and thankfullness: and albeit impiety wants not Proselites, that reject­ing the Deity refuse to do him homage; their folly is to be im­puted to lack of grace, and not o [...] the said light, as appeares by readiness (observeable in them) to suffer for their opinion. If th [...] other world yield no Punisher, n [...] [Page 31]Rewarder, no Hell, nor Heaven, it is madness to fear, and vain prodigality to give away life, the chief good, and best flower of na­tures garden.

2. This naturall propension to praise and magnify God begets re­ligious acts, and Religious acts, that great moral vertue called Re­ligion: but Religion in a more com­mon acception consists in Beliefe, not humane, grounded upon Rea­son, but divine, relying on the Churches Authoritie, and the assistance of the holy Ghost. It is the doctrine of Christ delivered by himself in plain and express terms. Mar. 16. All power is given to me in heaven and in earth, goe ye therefore and preach the Gospell unto all nations; hee that believeth shall be saved, [Page 32]he that believeth not shall be con­demned. Jo. 14. I will send unto you the holy Ghost, who shall teach you all Truth. Christ here speakes to the Apostles the Church; giveth power to preach the Gospell to the Apostles the Church, promiseth salvation to Believers of the Apostles the Church, threatens damnation to unbelievers of the Apostles the Church: lastly (that there may be no pretence for disobedience) he assureth to the Apostles the Church a peculiar assistance of the holy Ghost, whose proper effect is to keep power from excess and failing.

3. Not a word of or to Reason; what colour then for attributing so much to Reason, and so little to the Church, as to deny Christ to have intrusted her with his [Page 33]Truth? as if the Gospell were not Christs truth, or Christs im­powering the Church to preach the Gospell, meant any other thing, than to intrust her with his truth. Had Reason the pre­heminence of Belief, S^t Paul would not have subjected Reason unto Belief, bidding all captivate the understanding to the obedi­ence of Faith, 2. Cor. 10. Indeed to give Reason the guidance of Belief, were to make the blind lead the blind, Mat. 15, For asmuch as Reason is at a losse in the object of Belief, and in Belief it self: the hottest zealots of Reason, having come short of the one and the other, witness the Manichees, and other Heretiques. The Rea­son is, because both are above Reason, as being high mysteries, and revealed so long since. But [Page 34]Christianity is not against Rea­son, and he is to be reputed silly and light, that hasteneth upon a truth, Eccl. 19. however propo­sed, without examination of its credibility and consistence with Nature, which must be the work of Reason; very true, nay more, Belief is beholding to Reason, even for discerning and finding out her guide, the true Church. But this onely amounts to an evidence, that Reason helps and contributes to belief, so doth preaching, reading; hearing, &c.

4 To be the guide of Belief re­quires further ability and skill, to lay open immediately to Belief Gods revealed Truth, a Preroga­tive belongs to the Church, and no other; as to whom alone re­velation was made. Whence [Page 35]it followeth, that the Religion of Sectaryes is deficient & vain, their belief being grounded upon some humane respect, and not upon the authority of the Church: and assistance of the Holy Ghost. And consequently that for them to de­serve the name of true Chrstians, and to be styled of the right Reli­gion, their onely way is to level at a perfection, that takes its rise from an absolute resignation of their wills to the will of God, in order to the Church; which ac­cording to Christ is to become spiritually little ones, Mat. 18. in resemblance to naturall Chil­dren, who are at best, when they most follow and obey their Pa­rents directions and commands. Hilar. in Mat.

CHAP. 8 Of the Unity of Religion.

1 IT is an undoubted Maxime amongst all that have any insight in nature, that Being and Unity are inseparably to­gether; insomuch, that where Be­ing is, there Unity cannot be wan­ting. If then there be any such thing as Religion, appointed by God for the salvation of soules, without all peradventure, it is one: Christ himself cleares the difficulty, saying, One sheepfold and one Pastor, Jo. 10. S^t Paul. declares no lesse to the Ephesi­ans, willing them to affect unity, to the end that they may bee as one Body, one Spirit, one Faith, one Baptisme, as God is one, [Page 37] Ephe. 4. And again, He gave some &c. Untill we all meet in the unity of Belief?

2. Now experience shews, that this unity of Religion, is an effect of acknowledging the Church for the Rule of Belief, it being visible to the eye, that all that square their Belief to the Church, are one in Religion; whereas they that take to themselves other rules dissent and jarre; of which no other reason can be given, but that the Church is all wayes con­stant and certain in her procee­dings, and clear in her expressions; other Rules, subject to uncertain­ty, change, and obscurity. The fix­edness of the severall Centers of fire and water inclines that to a constant ascension, and this to a like descension. That Pilot were guilty of much ingratitude and in­jurious [Page 38]to the Polars, that should not yeild the guidance of the Ocean to the regularness of their motion. Contrariwise it is a plain demonstration, that the inequali­ty of dayes and nights relates wholly to the wavering progress of the Sun: for every cause give­ing that it hath, and no more; as certain effects of one and the same kind hold dependance of constant and certain causes, so uncertain effects of many and divers kindes, must needs belong to unconstant and various causes.

3. True it is, that Scripture in it self, that is, as it is the word of God, dictated by the holy Ghost, is certain and infallible; but to us, to wit, as it is lyable to this and t'other private interpretation, it is as uncertain and fallible, as man. Witness the many contra­ry [Page 39]interpretations we se dayly made of Scripture, which cannot possibly be all true: wherefore the conclusion issueth abundant­ly, that the Church is the onely fit Principle to unite Christians together, and consequently, that those may despair of ever wearing the Badg and Ornament of true Chrstianity, viz. unity, who dare with Core and the rest of that rebellious Crew, bid defyance to the Church: Num. 16. Jude. 11.

CHAP. 9. Of the goodnesse of the Ro­man Cotholique Religion.

1 IF Excellency of nature and sweetness of disposition be ground enough to term a thing good, the Roman Catho­lique Religion may not unjustly claym that appellation. For first in her nature she is made up of Excellencies, acknowledging a God Eternall, Almighty, Provi­dent, Wise, Good, Just, Maker & Govern our of heaven & Earth, One in nature, three in persons, Father, Sonne and Holy Ghost, the Sonne to have taken hu­mane flesh, whereby to converse [Page 41]with man, to instruct and free him from the Bondage of Hell and sinne, to have instituted seven Sacraments to supply the necessi­tyes of his spirituall life: Bap­tisme that he might be regenerate, Confirmation that he might grow strong and able to profess his Faith before his enemies; the Eucharist that he might be fed with di­vine grace, Penance that his Maladies and sores of sinne might be cured and healed, Extream unction, that he might be comfor­ted in his last Agony against the usuall assaults of the Divell, Holy Order, that he might be provided of spirituall teachers and Guides, Matrimony that he might be multiplyed in a holy and sacra­mentall way: that he hath an endless store of bliss and happiness to reward the good, and a like of [Page 42]pain and misery to punish the bad, that he hath chosen and establisht some to propose and apply all those good things to others: Now for her disposition it is also good, teaching to love God above all, our Neighbours as our selves, to make an hearty and ready ex­pression of both; of the former, by laying down wealth, honour, liberty, yea, life it self rather than offend him, by building Churches and Oratories to praise and serve him in, by adorning and enrich­ing them for the better stirring up of devotion and reverence, by re­taining and holding dear things appertaning to him or his, by set­ting a part dayes to remember his favours and benefits, by wor­shipping him for his own sake with supream, his servants and beloved for his sake with inferiour [Page 43]honour, by abhorring all manner of Idolatry: of the latter by bea­ring in juries, leaving revenge to God, by forbearing even the least wrong, and if any be done, by making full reparation and a­mends, by perswading not for­cing Religion, by relieving the poor & needie with foundations of Hospitalls, Almshouses, Col­ledges &c. by keeping faith with all, especially Magistrates be they Catholiques, or Sectaries, Christi­ans or Infidells, good or bad, and that for very Conscience sake. These are the Roman Catho­liques tenets, and howbeit they admit of more, yet none being (what ever ignorance or malice hath noised to the contrary) in­consistent with these, and conse­quently agreeable to all sorts of Governments; that State or Com­mon-wealth [Page 44]that refuses to pro­tect and defend them from vio­lence, and oppression appeares clearely wanting to its interest in not complying with Prudence and Iuffice, which bid to love and cherish all safe and fast subjects. O but Catholiques have a depen­dance on the Pope, who is a for­raign Prince, they haue so, but not as he is a temporall Prince, for so he is confined within certain territories of Italy and France, their relation to him is onely as hee is their common spirituall Father, whose office be­ing to keep off Rebellion, and to teach obedience, cannot endanger the least. S^t Peter and the rest of the Apostles were forreigners to severall Provinces, the interest of Christ brought them to, yet in re­gard their power was spirituall, [Page 45]the Civill Magistrate had no cause to fear, but rather to rejoyce, as at a Good drawing towards them. God having given the spirituall power as the soul to the body for comfort and support, not for hurt or anoyance: what say you then to the practise of severall Popes: I say that Popes may prevaricate and exceed their Commission, and in case they doe that, they are to stand by themselves: I, & strange cases are maintained, by some which seem to induce to murder, theft, lying, cases appertain not to religion but to action, whose rule is reason, and not revelation, for God hath not revealed all belong­ing to charitie, as he hath in rela­tion to Faith Now reason being in most men weak and by ast by passion or interest, what cause is there so much to wonder at the [Page 46]strangeness of conclusions resul­ting thereof; the worst can be inferred hence is that sectaries seem void of reason, that make reason the rule of their belief, which is so defective and uncer­tain in the reach, even of naturall, and morall truths. Then the stewes are allowed in severall places. A clear mistake, they are onely permitted, that is not hin­dred or punisht, for no Catho­licke approves of Whoredome, as an act well done, which is the pro­per signification of allowing: now not to hinder or not to punish some kind of sinne, at least wise in certain causes is not ill, or if it be, how can God bee good, who per­mitts all manner of sinne? Nay, the forbearance to is but from vio­lence, there being all the sweet and charitable meanes used to [Page 47]take off of that lew'd way, as pious exhortations, godly sermons, offers of entertainment in Reli­gious houses founded of purpose for such as repent, lastly an assu­rance of an unchristian like buri­all to those that Dye impenitent. Further the Inquisition admits of no perswasion but her own. The Inquisition hath lesse relation to religion, than cases, being a meer peice of State Policy, as is appa­rant in France and Germany, where Catholicke Religion bea­ring the sway, the Inquisition is not at all owned, Protestants en­joying in both places as much freedome of Conscience as Catho­lickes themselves; At least wise it is not to be denied, that the Romish Religion allowes of Breaking of faith with sectaries, upon which accompt outrages [Page 48]have been committed. Most false! she abhominates all such doctrine as destructive to fidelity, which she magnifies as the ground of Iustice, Whence then this Monster? Mar­ry from ill composure, weak un­derstanding, depraved will: croo­ked nature prompts to ill, weak understanding conceives amisse, depraved will receiving erronious judgment for good and currant, musters her forces, stirs up Anger and hatred, which heightned, trample under foot all regard of Religion & vertue, and transports to disorder and mischief; so that ill composure, weak understan­ding, depraved will, wild passions and not Religion were the guilty, let them suffer and not those who in order to their Religion hate all barbarousness in opinion, keep under and curb unruly & naughty [Page 49]passions. It were a strang peice of Iustice to punish equally flyers and followers of Theft and Mur­ther, Scripture is express for every one to abide the shame of his own sinne: wherefore the concur­rence seemes generall to free and keep inocency from molestation and trouble.

CHAP. 10 Of the truth of the Roman Catholique Religion.

1 I Strange at the Partiality & inconsequence of those who Justify the Enemies of the Roman Catholique Religion, whiles they are in a readiness to condemne of folly & perversness; such as should goe about to call in question the conquest of England by William the Conquerour. I say I strange at it, in as much as the evidence of the conquest comes farre short of the evidence of the Roman Catholique Re­ligion, that amounting one­ly to an attestation from the oral tradition and history of Eng­land, whereas this, besides the oral tradition and history of Eng­land, [Page 51]hath the like testimony of France, Spain, Italy, Germany, Greece, Asia, and Affrica, all una­nimously witnessing that the Ro­man Catholick Religion was first taught and delivered by Christ, as may appear to any that will lay aside prejudice, & make a through enquiry of the truth. Whence re­sulteth, that if it be ridiculous and absurd to question the conquest, much more is it repugnant to rea­son to doubt of the Roman Ca­tholique Religion. Notwithstan­ding the Conquest is preferred by some as more evident, in regard it was never questioned, the Roman Catholique Religion often. What then? questioning is no mark of falshood, The Trinity, the In­carnation, the Scriptures have been all questioned, and yet are confessedly true: questioning ar­gue [Page 52]rather ignorance and malice in the Questioner, than want of truth in the thing questioned: whereto adde that the Ro­man Catholique Religion was sometime unquestioned, yea ac­knowledged for true even by them that afterwards questioned its truth. Others will oppose that the Pope bearing great sway in the world might and did first bring in the Roman Catholique Reli­gion; Christ bore greater, why not he? now that Christ and not the Pope did first teach & deliver the Roman Catholique Religion, Tradition both oral, and histori­call give testimonie, here is the proper proof of a thing done so many Ages past, their onely sur­mise and saying; can there be any Comparison in the desert of credit? but to shew further even [Page 53]an impossibility in these opposers assertion, I must observe unto them that the Rule of the Catholique Church is not the Popes pleasure; as they fondly imagine, but (as S^t Paul calls it) the depositum which importing to hold what was delivered, and to recieve no other for divine truth, could not but defeat this pretended Pope of all possibility of bringing in a Religion of his own coyning, for either he kept to the Rule of the Catholique Church, or he did not, if he kept to the Rule of the Ca­tholique Church, what he taught was delivered to him, and conse­quently not invented by him, if he did not, the generalitie of Christi­ans could not follow his example; because the universality of contin­gent causes is unchangeable, & be­cause Christ's iterated promises of [Page 54]the holy Ghosts assistance would not suffer it. Now the Roman Catholique Religion having been generally received for a divine truth, maketh it altogether im­possible for any Pope to be or to have been the first Contriver of it. What is further alledged in oppo­sition of Religion from perswa­sion, power and custome makes against other Religions which de­pend upon fancy (shewing that nimblenesse of wit & volubility of tongue may gain belief of such power grown terrible fright into a profession of the same, and custome give a good likeing and zeal of both; So Luther and Cal­vin perswaded their Novelties, Queen Elizabeth forced a professi­on of them, and custome rendred them to most seeming good, and [Page 55]true) and not against the Roman Catholique Religion that hath its relyance upon the certain uni­versality of Tradition, & Christ's never failing assurance of the holy Ghosts assistance, and which by reason of its austerity and strict­ness of its profoundness and in­comprehensibility, of its restless ayming at proficiency and growth in vertue and perfection, had to enter the lists and encounter with them all, with flesh and blood; as to which suffering and pain would be troublesome, and displeasing; with reason as to which heavenly mysteries would seem strange and mazefull; with power as to which new endeavours would be suspect­full and provoking: to Custome; as to which Change would be re­pugnant and destructive. To say truth, it is a clear demonstration [Page 56]of truth in the Roman Catholique Religion, that having to struggle with flesh and blood, with the bloody crueltyes of the fiercest Tyrants, it should be able maugre all their oppositions by meanes of a few contemplible men to prevail, so as to gain, and keep the Dominion and mastery of the cheifest and largest part of the Earth.

CHAP. 11. Of set Prayer.

EXtravagancies being simpton's and tokens of distemper, it is a plain case, that the traducers of set Prayer are not well at ease. For what more extravagant than to levell and strike at the very Acts of Christ and his Church as these doe, scripture declaring ex­pressely, that as well the one as the other have made and imposed set prayer; mark well the words. When ye pray Mat. 6. let it be Our father: loset prayer made and imposed by Christ. Have ye a form of sound words. 2. Tim. 1. Observe them that walk, so as you have our form: sing unto our Lord in Psalms, hymns & Canticles, Phil. 3 [Page 58]Here the Church in S^t Paul makes and imposes set Prayer; and as for their power in doing it, Christ sayes first for himself; All power is given unto me in heaven and in earth. John. 14. next for the Church, Mat. 16. hee that heares you heares me, neither grant is li­mitted or restrained, and the end of both is to instruct in all Chrsti­an duty, therefore must needs reach prayer as a chief part there­of: I quarrel not with extemporary prayer in gifted persons, if all ought to improve their talents, why should any be debarred the use which is the meanes to im­provement? All I contend is, that Christians are to have a regard of decency and order, for that Christ (who is the God of order and not of confusion) came not to bestow the beautifull and pretious jewell [Page 59]of Christianity upon a confused and hell-like multitude, but upon a well ordered company, consist­ing of a perfect subordination of inferiours to superiours, amongst whom as there is a commanding power, so there is a duty to obey a power, being to small purpose; unless it can challenge observance. Nevertheless superiors having not tyed up all inferiours actions, but left some loose and free as extem­porary power &c, inferiours may pray at pleasure of their private store, so as they doe not passe their bounds to find fault and clash with superiours; it is not at all misbecoming a householder to order his family after his own mode, if it be done without opposi­tion to, or contempt of the lawes; but should the sun it self in its na­turall motion resist or thwart the [Page 60]common motion of the heavens, it must undoubtedly discompose & marre the melodiousness of their harmony. The Exception against set prayer that it hinders attenti­on and elevation, hath not the least ground, because extempora­ry prayer requiring study is rather apt to distract and beat down, whiles it seeks and dives to find out what to say, whereas set prayer, being made to our hands, needs no study, and consequently brings no such inconvenience.

CHAP. 12. Of the meanes to recon­ciliation with God.

HAving thus endeavoured to set forth a sound and good Christian, handsomeness of order requires to declare next a Remedy for such as are diseased and ill, in complyance wherewith I shall say, that Christ hath appointed repentance, as the onely safe and sure meanes to reconciliation, and doubtless so it is, for diseases as well spirituall as corporall are properly to be cured by contraries, and the Spirituall disease of an ill Christian in pride & malice, whose contraries are faith, humility, fear, Love, sorrow hope, purpose of a­mendment, confession and satis­faction, all which are the essenti­alls [Page 62]of Repentance; and being soe, argue desperateness in those that dare hazard their reconcili­ation upon confidence of forgive­ness, which rather sydes with than opposes their disease, as will ap­pear by stating the case betwixt man and man thus; a Master bearing affection to his servant bestowes on him favours and be­nefits, this servant instead of deser­ving growes savage and insolent, insomuch that he reviles and abu­ses his good Master, afterwards reflecting upon his ingratitude, calls to mind, his Masters worth, & thence raiseth to himself a con­fidence that he hath forgiven him. Clearly this proceeding is so far from lessening, that it increaseth this servants offence, as adding thereto presumption. Now Gods friendship surpassing mans imper­fection, [Page 63]the breach of it must be worse, and consequently a greater and more exact reparation is ne­cessary. It behooveth then every Christan desirous of spirituall health to beware of this imperti­nent and pernitious confidence, and when Conscience accuses of sinne, to take Christs Remedie as followeth: in the first place by way of Preparative, crave Gods assistance, then stir up an Act of humility by acknowledging your unworthiness, an act of faith by considering Gods omnipotence & veracitie, an Act of fear by con­sidering his severity in punnishing sinne, an Act of love by conside­ring his goodness in creating, pre­serving, redeeming and adopting you to be his Child, an Act of sorrow by considering his displea­sure and your losse, an Act of hope [Page 64]by considering his promises of mercy, which done make a firm purpose to doe so no more, con­fess your fault; and take upon you some Penance of Prayer, fasting or Almes-deeds in part of satis­faction for the injury offered. This way may benefit Christians of all perswasions, but can hurt none, because Religion, though it be above, yet it is not against rea­son, and prudence allowes you, encourageth the tryall of safe and harmless meanes: great affaires seldom complain of too much care and diligence, there being in good no danger of excess. And here it will not be unseasonable to ob­serve the unjustness of sectaries, who impute easiness to Catho­liques, avouching that according to their Religion, a bare confessi­on of sinns to a Preist pacifies [Page 65]and appeases God, whereas besides confession, (not to speak of its horridness & a verseness to nature) they hold as necessary all the other above mentioned Acts, that if any one bee wanting, their confessions become invalid and sacrilegious. Above all their strangeness breakes out in their complaint of uneveness in their way, as though it were such a matter to believe Christes merits who is the source and fountain of all worth, or to have a confidence in God whose goodness trascends all that can be sinne, and yet this is the very quintessence of their re­quisites to reconciliation with God, albeit their sinnes should swell to drown in loudness the cryes of Sodome and Gomorrha.

CHAP. 13. Of the Spirit of Spiri­tists.

1. THe spirit of God in God is as God, every where; I fill heaven and earth Jer. 23. So as in this sense none can be absent from his essence, presence, nor ver­tue. But the question runs of the effects thereof, which depending upon his will, are confined with­in narrower limits. This truth ap­pears bright in S^t Iohn, where he forbiddeth to give credit to every spirit, Jo. 1.4. To deny that the spi­rit of God is active & fruitfull in some, were to fall into another extream, and in effect to call Gods goodness & mercy in questi­on; [Page 67]to know and discern who they be, the onely way is to see their warrant, and examine their works. If their warrant prove that of Miracles, and their workes good, doubtless they have the fa­vour of Gods spirit; if otherwise, they are at the best but pretence makers, and ushers of innovati­on.

2. This way must needes be true and sure, because Christ and Saint Paul taught it, and it stands with right reason; for bare sayings with­out proof are sounds of want and emptiness; and the capacity of every Agent being to produce effects like it self, it is as impossible for the spirit of God (that is all goodness) to be the author of ill, as for a reasonable creature to beget an unreasonable, or heat to cause cold. Whence it is plain, [Page 68]that the spirit of Spiritists is a false imposture, a meer figment and delusion, in as much as it is desti­tute of Miracles, and induceth to ill; it perswading a disloyall defection from our Lords Prayer, the Commande­ments and Church;Bucer in Mat. 6. Calvin. in Mat. 6. Luther. de Moyse. Zuin­glius in explan. art. 16. Tindal in Fox his acts pa. 140. edit An. 1610. in the consonancy and dissonancy to which consist the goodness and bad­ness of all Actions. All actions being good or bad, accor­ding as they are conform or difforme to Gods known will, which is apparently manifested in the aforesaid. Hereto adde, that the spirit of Spiritists promp­teth things contrary and imcon­sistent each with other; Luthe­rans assert the reallity of Christs' [Page 69]body, Zuinglians maintain a bare figure, Calvinists differ from both, which cannot befall the spirit of God; for so the spirit of truth might become the spirit of Errour and falshood.

3. To say that God is no excep­ter of persons, that his spirit being free, may breath on whom he plea­seth, is out of the matter in hand; here being no dispute of Gods power, what he may doe, but of his will, what he doth. Their other ground for inspiration upon the assurance of Conscience, S^t Paul. and S^t Austin convinced long since of weakness and coze­nage. S^t Paul, when for yielding to Conscience in persecuting the primitive Christians, he acknow­ledged himself unworthy of the name of an Apostle 1, Cor. 15. S^t Austin, when he sharpned [Page 70]his pen against Manichisme, which before in obedience to Conscience he upheld and defen­ded. Conscience can have no greater certainty than the under­standing that gave it being; and the understanding, experience teacheth to be so bad an aymer, that in the search of truth, it oftner misses than hits.

CHAP. 14. Of the Spiritists Rule of faith.

1 THe Rule of faith may be considered in it self, or in respect of us; in it self it is Gods revealed truth; in respect of us, it is the same truth expressed to us. Thus far Catholiques and Spiri­tists agree, their difference is about the expression. These holding, that it is that of their private spi­rit joyned to that of Scripture onely; Those, that it is that of the Church, Scripture bearing wit­ness of her truth. This latter is clear, by what hath been already said in the third Chapter, and will appear yet more by disproving [Page 72]the former. Which for the first part, that it is false and spurious, Saint Peter gives evidence point­blank, 2. Pet. 1. No interpreta­tion of Scripture by private spirit. Saint Paul speakes to the same effect, where he wisheth (2. Cor. 10.) to captivate the understan­ding to the obedience of faith. And our Saviour confirms both testi­monies, obliging all under pain of damnation, Mat. 18.17. to be­lieve the Church. If the Church be to sway, every private spirit must stoop and obey; for none can serve two Masters, Luke. 16.

2. For the second, that it is defi­cient Scripture attesteth, referring to the Church, and reason makes it good. For as much as the ex­pression Faith requires, ought to be as full and ample, as the duty of Faith; that is, it must be able to [Page 73]informe the understanding in all it stands bound to give assent un­to; wherein the expression of Scripture alone is defective; it not declaring sundry pointes Christians acknowledge them­selves bound to believe. To wit, that those bookes of Scripture, which are received for Canonicall, are so indeed. That some are Ca­nonicall, other some Apocryphall. That they are determinately these or others. That the Jewes Sab­aoth is to be neglected and laid aside, and the Sunday solemnized. That the Creed is authenticke, and truely the Apostles. That it is lawfull to eate stra [...]gled meates and blood. But these men please themselves with onely talke of Scripture; for were Scripture (as they pretend) the Rule of their beliefe, though it containes divers [Page 74]truths; yet those truths meeting and becoming one in Revelation, they would all perfectly agree, not onely Lutherans among them­selves, Calvinists among them­selves, but likewise Lutherans with Zuinglians, and Calvinists with both; it being the propertie of unity to unite and make one all that conforme to the same: Whereas happening quite contra­ry, it is a manifest signe, that fancy, under specious pretences of Scripture & the Spirit, is the great Idol they do homage to; Luthe­rans to Luthers, Zuinglians to Zuinglius, and Calvinists to Cal­vin.

CHAP. 15. Of the Protestant Church.

Protestants cast a fairer shine than the Spiritists, and certes were their Church as true as it is seeming, they could not be justly taxed. But all is not gold that glisters, Satan is apt to transforme himselfe into an Angell of light, 2. Cor. 11. Falshood it self is not seldome seen in the habili­ments of truth; and therefore this Chapter pretends to lay o­pen the many shapes Protestants put their Church in, to make her pass for true.

CHAP. 16. Of the Roman Church.

BY the word Roman are not onely comprized the Inhabi­tants of that particular Territory of Rome, but likewise all Christi­ans in the world, that acknow­ledg [...] the Bishops of Rome for their cheif Pastour, appointed by Christ to govern his flock. My taske in this Chapter is to prove, that this company, together with the said Bishop, compose and make up the true Catholique Church.

CHAP: 17. Of certain Objections made a­gainst the Roman Church; Answered.

IT is incdent to vain-glorious and haughty men, to spurn at Au­thority, and to asperse superiours with failings: Pride sets them on, and malice contrives the means as black as their end, which is to shake off obedience, to live at plea­sure, and without controule. The Enemies of the Roman Church have not shewn more Pride in con temning her power, than malice in raising false and slanderous re­ports against her good name: As therefore in the former Chapter I [Page 133]have done my endeavour to assert her power; so will I in this, to clear her fame, and shew her innocen­cie mainly clouded, and shot at by the ensuing Objections.