Scripture and that the twelve Articles were made by the Apostles they must believe which are not expressed either in Scripture or in the Creed what and how many these things were they never yet resolved nor do they agree in the meaning of the twelve Articles they admit what latitude and liberty in believing they please they neither agree about the Canon of Scripture for some admit parts of it which others reject nor have they one authentical Edition but a multiplicity nor one and the true sense but every one follows his own private interpretation hence is it that their Ministers cannot be unanimous and preach all the same doctrine they cannot agree about the number or nature of the Sacraments for some admit fewer others more and these are instrumentall causes of grace withsome bare elements with others in form of worship they come nearer a nullity than unity for nothing now but a Psalm and that not liked of by many is used in most of the Churches they have not one head of their Church but are become Acephalist◠or if otherwise every man at least Minister when he pleaseth makes himself head of a faith particular to himself or his houshold nor have they one yea any judge of Controversies but in that every man is his own Master whence it cometh that how many men so many minds are there even about going or not to Church in which exteriour action alone many place their whole Religion without any regard who preacheth or what is his doctrine they are various so like it others are aversed from it some go and others forbear in fine no uniformity nor unity but a kinde of multiformity appears even in the most famous Sects amongsts them which be it what it will is more like that Proteus Hieroglyphick of each modern Sect metamorphising himself now into one shape now into another then any way resembles the perfectly one mysticall body of Christs true Church The fourth Point Out of these former points gather first a perfect knowledge and a lively apprehension of the far different condition of Roman Catholicks from that of Sectaries in point of Religion the one hath an admirable Systema of Faith and Religion the other a confused Chaos of disagreeing fancies and judgments onely the one hath unity mixed with a most gratefull variety the other neither unity nor variety the one hath a summe of things to be believed which is one and the same for all persons and places the other hath nothing fixt or settled in point of belief 2. Since the Roman Catholicks have in a most perfect manner this mark of Unity so much mentioned in the holy Scriptures and no other sect hath any thing that is considerable of it the former ought to be embraced by all as the true Church of Christ and the rest forsaken as false and Heretical sects 3. Since the substance of the two former points parallel'd together cannot but work strongly upon an impartial and disingaged judgment and will prosecute draw Christian soul this comparison with a desire of the truth and thy souls good and at length thou wilt finde that onely the Roman Catholicks are that populus unius labii a people of one lip saying and believing every one the same thing in matters of Religion and Faith you will find that Saint Pauls exhortation to the Corinthians I beseech you that ye all speak the same thing and that there be no schismes among you but that ye be perfectly knit together in the same mind and in the same judgment is truly fulfilled by them We acknowledge sweet Saviour that your amorous prayer to your heavenly for your Churches Unity Neither pray I for these Apostles of mine alone but for them also which shall believe in me through their word that they all may be one we acknowledge that it was beard and also is fulfilled by the members of the Roman Church and by them onely and that in such manner as forceth us to admire and cry out with the Prophet O quà m bonum ac jucundum eft habitare fratres in unum O how good and pleasant a thing it is for brethren to dwell together in unity Psal 133.1 The Twelfth Meditation Of the Amplitude and extent of the Dominions of Christ Church The first Point COnsider first the Predictions of the Prophets concerning the great extent and Amplitude of the kingdome of Christs Church Of it said David It shall rule from sea to sea Psal 71 To it spoke God by the same Prophet I will give unto thee Nations for thy Inheritance and for thy possession the bounds of the earth Psal 2 Of it spoke Esay The Nation and kingdome which will not serve thee shall perish Isa 6 And to it spoke the same Kings shall be thy nursing Fathers and Queens thy nursing Mothers Isa 49.23 Upon which place the English Bible makes this glossa Kings shall be converted to the Gospel and bestow their power and authority for the preservation of the Church Daniel also hath most strange Predictions and representations of the greatnesse of the Kingdom of Christs Church in the interpretation of the meaning of that statua and the same thing is prefigured in the four beasts representing the same foure Monarchies after which the monarchy of Christs Church was to succeed and surpasse them all Consider 2d that since this kingdom of Christ whose great dominions are here promised foretold must be now some where extant and visible upon earth that Church whether it prove the Roman Catholick or some other sect which hath not this Amplitude salendour and greatness of limits and bounds cannot be it but on the contrary that to w ch most Nations Kings and Princes have yeelded to have honored acknowledged for the kingdome of Christ that must be and no other Christs true Church The second Point Consider first the amplitude of the Church of Rome from that time to wit of Saint Gregory the great about which Sectaries say it ceased to be any longer the true Church of Christ for their imputations aspersions with which they endeavour to brand the Church of Rome must be granted to be most unjust slanders and it to be still the true Church if this mark and the others attributed to Christs Church by the scriptures be still apparent upon it In the time of Saint Gregory therefore almost all parts of the world obeyed the Church of Rome and communicated with it this appears evidently by the Epistles of that holy Doctour to the Bishops both of the Orientall and Western Churches Constantinople with the other Patriarchal Seas obeyed then the Church of Rome the Bishops of Greece yeelded to it to it the Churches of Asia to it the Churches of Affrica submitted all these stood true to the Church of Rome and when they revolted from it they fell not only into schisme but into heresie also to wit the deniall of divinity to the holy Ghost which
Davids posterity must be understood of Christs Church as the Apostles and holy Doctours averre What an argument of inveterate hatered is it against the Roman Church in which only these promisses are fulfiled to say as some body to their own shame and their Auditory's injury have both said and preached that this Magnificency and greatnesse of the Romon Church argues it to be the Kingdom of Antichrist No no the Roman Church is thy Kingdom Christ This collection of converted Nations is that which was blessed in the seed of Abraham This is that Kingdom whose largenesse and eternal duration Daniel fore-saw this is that holy mount Sion which David fore told Christ should be King of Raigne therefore O King of Kings in this thy Kingdom for ever Amen The thirteenth Meditation Of the name of Catholick The first Point Consider first that this noble Surname Catholick is one of the many Marks which distinguish the true Church from every particular Sect of hereticks The Apostles themselves gave Christs Church this significant name for it is specified in that Article of our beliefe I believe in the holy Catholick Church The Counsel of Nice also in that Creed puts this as a Mark of the true Church together with the other three Vnam Sanctam Catholicam Apostolicam Ecclesiam And the Athanasion Creed gives the true Faith the same honorable Appellation Consider secondly that the holy Fathers made use of this namâ— Catholick amongst other marks thereby to prove against hereticks 1. that the Roman Church was the true Church because it kept still that name 2. That Hereticks were not members of the true Church because they were called not by this but by some other name 3. That they themselves were members of the true Church because they were members of that Church which had alwaies borne that name For Saint Austin after that he had summ'd up many excellent marks and motives which like forcible chaines held him in the Roman Church and made him believe it was the true Church he thus concludes Lastly the very name of Catholick holds me in this Church thus argued he against the Manicheans And Pacianus one of the Nicen Fathers sayes Christian is my name and Catholick my surname And Hereticks in all ages whom the modern sectaries imitate in this as in other things aimed at this name which they see was a mark of the true Church with hopes therby to conciliate to their doctrine an opinion of its being true if they could get it christned by the name of Catholick The second Point Consider now that this honorable name is theirs by right and only theirs who have and do adhear to the Church of Rome the reasons are First because ever since the Primative Church they have held it as their birth-right and part of that inheritance which their Ancestors the Apostles to whom they only succeeded as lawfull heires left them And though many attempts have bin made by heretical pretenders to put them out of the possession of this yet they were never able to effect it so that now the Roman Catholicks hold it both by title of inheritance and also by title of prescription not of years only but ages Secondly it is the Roman Catholicks only because in them only is verified that which the name Catholick imports The word Catholick is a Greek word and it signifies Vniversal now this Universallity may be taken either with reference to time or place or doctrine or communion all and every one of these several acceptions pleads yea and proves that title to be theirs who hold with the Roman Church for that Religion only stretcheth it selfe out to all times by its Antiquity embraceth all Places by its Amplitude or extension of bounds its Faith and Doctrine is universally one and the same for all persons and its communication betwixt the members and the head is also universally one and the same Thirdly the generality of all sorts and Sects of people have in all ages been of this minde and upon occasion expressed the same in words that by Catholicks are meant those who are in communion with the Church of Rome Fourthly even the by-name Papist proves them Catholicks for by calling one Papist they mean as really the word argues one who joines in communion with the Pope and is under obedience to him Now the Pope is one of that never interrupted line of Saint Peters successours and consequently chief pastor under Christ of the Catholick Church Fiftly the name of Roman-Catholick which every one willingly gives them proves the same that the former reason proves the intention also which Sectaries have in calling these Roman Catholicks argues the same for they do it First to prevent Roman Catholicks from ingrosing the name Catholick wholy to themselves Secondly out of hopes that these will rest content with the title of Roman Catholicks and not impugne others when at any time they terme themselves Catholick with some such restrictive adjective as Protestant added to the word Catholick The third Point Consider and ponder the reason why Sectaries have no right to that honorable and Antient appellation of Catholicks The first is because there is no congruity betwixt the signification of the word Catholick and any one of these sects for they are not Universall in any of the four wayes mentioned in the former point much lesse in them all Secondly they can pretend no more why they should be called Catholicks than the Donatists Arians or other Sects could formerly which not withstanding were opposed and confuted in this very point by Saint Austin S. Hierom Saint Chrysostom as also by Pacianus S. Athanasius S. Cyrill and Justin Thirdly The practice of all sorts of people yea of those who are of the particular Sects themselves is to give Sectaries their names either from the authors name who first broached that Sect as the Arians Pelagians Donatists Montanists Manicheans Lutherans Calvenists and others or else from some principall Tenent which they maintain Hence the Monothelites Protestants Puritans Independents and Presbyterians have their names or from some exploit or genious of the persons as the Iconaclasts Geuses Quakers none ever gave these the name of Catholick Fourthly Sectaries do not nor dare they own the name of Catholick at such times as fidelity to their Religion most requires as first when they are brought before any Justice Judge or Tribunal either upon score of Religion or to give evidence in Court upon any other action true it is in time of disputation about the name Catholick who should have the best title to it then being constrained by their Adversaries to a forc't put and positive answer to the question they will let fall these or the like propositions we are Catholicks as well as you we are all Catholicks all Christians are Catholicks ungroundedly spoken and sooner said than proved unlesse taking the question for the argument be good proof In like manner when any Protestant Presbyterian
Meditations UPON THE MARKS of the True CHURCH of CHRIST OR Motives of Credibility In behalf of the True Religion And the easiest way to finde it out By H. W. Testimonia tua credibilia facta sunt nimis Thy testimonies are made too credible Psal 92.7 Lord if that which we believe be an errour you have deceived us for this doctrine is confirmed by those signes which could not be done but by you Ricardus de S. Victore 1.1 de Trinitate c. 2. Paris Printed with Licence 1655. The Preface IF the Enemy of mankinde did not shew unto Sectaries the face of Religion in a false Glass in which he makes the very Spouse of Christ she that is so beautifull with so lovely features and of so comely a comportment in her self appear to the deluded eyes of so many souls ill-favoured ugly and in a manner monstruous and on the contrary sets out other Sects though never so contemptable in themselves for beauties most gracious and attractive disputes and â—â—arrels about Religion would be soon composed for the naturall comlinesse of the one and the uglinesse of the others covered onely with a painted exteriour would easily discover themselves My endeavour therefore shall be to unbeguile these people and shew them both parties as they are in their own native colours for effecting of which I have chosen a new medium or at least a new manner ofproposing the old many Elaborate works have been published in Vindication of the true Faith and in confutation of falshood which undoubtedly were convincing enough but because both experience and the ingenuous acknowledgement of many teach that though the intellect in many thousands rest convinced yet the will holds back and will not execute what the understanding dictates ought to be done Therefore I resolving not to be backward in contributing my endeavours towards the common good thought it not a misse to handle this great businesse of Religion by way of Meditation rather than by that of argumentation as being the most efficacious way to move the will besides its being the most clear and easie way of propounding things to the understanding especially since the subject I take in hand is both spiritual and proper for Meditation to wit the marks of the church For who can doubt but Sanctity of life and Doctrine the gift of Miracles and of Prophesying conversion of Souls Martyrdome and the like are a very connaturall matter for Meditation But as the best masters of spirit advise that in delivering matter to Meditate upon some points or considerations be suggested to the exercitant thereby to facilitate the businesse for him and yet that all that may be considered upon such a subject be not ambitiously introduced least the others understanding be prevented and forestalled So have I in this little work endeavoured to proceed setting down upon each matter only some chief considerations which may give the Reader occasion to search further himself I have also added some affections and Colloquies thereby to further the motions of the will As for the matter of the ensuing Meditations to wit the Marks of the Church this I may truly say of them that as they are in themselves a most noble matter and most worthy of a Christians Meditation and Study so are they of all other the most facile 〈◊〉 forcible means whereby to finde out the true Church That Catholick who hath a desire to make a quick dispatch of his Adversary let him encounter him with these Weapons they are an unknown treasure and not unlike to Aristoles Topicks in that they are as it were common places or fountains out of which reasons and arguments both to impugn false Sects and also to defend the Orthodox Religion are easily at any time drawn Art thou demanded the reason why thou art a Catholick Answer Because that Religion hath the marks of Christs true church upon it and consequently is it Art thou desirous to find out that onely soul-saving Faith of Christ look where thou canst finde these marks and there thou hast it and where these are wanting assuredly there the true Church is not Hast thou a mind truly to understand how incomparable a benefit God hath bestowed upon thee in making thee a member of that church out of w ch no salvatioÌ„ can be hoped for read and meditate this matter which will inform thee Roman Catholicks indeed have more and clearer texts out of the propheticall apostolick writers than any other Sect can introduce in their own behalf yet the latter have always evasions either by appealing from one sentence to another or else by insisting upon their own private exposition reduce them therefore to this matter of the marks of the Church and you will soon have them fast One thing is worthy yea necessary to be well understood by all and this is that the marks of the Church which are the motives in point of religion may be considered two ways to wit either as they are antecedent to faith or as they are subsequent and things themselves believed with divine faith for all christians who receive the the scriptures for divine must believe with divine faith that Christ gave to his church the gift of working miracles of prophesyings that the church is but one and antienter than all other Sects amongst christians that in it there are holy members that its doctrin is holy and efficacious to convert souls that it hath continued ever since christs time shal do stil untill the world have an end that the prophesies of the old law are fulfilled by christ and his church all these or the most of them must be believed as divine truths by christians for they are expressed in the holy scripture as will appear in the first point of the succeeding meditations So that sectaries must believe the true Church to be where these marks are But the same things may be also considered as they are preceding divine Faith and go before it yea or wholly independent of it and in this acception only they are motives of credibility yet most powerfully perswasive For by demonstrating to Athiests Pagans or other non-Christians out of humane history and out of the scriptures received only for books of humane authority yet held by thousands of prudent and learned men for authenticall and of great credit that such and such prodigious things or miracles and the like may be urged in strange predictions of future things contingent fulfilled in a strange contempt of worldly things and in some other such like rareties are recounted by so many authors of the greatest humane authority this cannot but convince them that there is a Deity that this Diety rules the World by a most wise Providence that the same Deity by order of good consequence is to be worshipped by some form of Religion and that that is in all likelihood yea in all certainty the most credible and true the professors of which are conspicuous by such things as out
Other things are onely necessarily to be known and expresly to be believed necessitate proecepti that is by reason of a precept obliging thereunto such are the Creed the Ten Commandements and those of the Church our Lords Prayer and the Sacraments Now lgnorance or want of actuall belief of these is not inconsistent with salvation though negligence in that point is seldom without sin The Negative precept of Faith is of a sarre different nature from the affirmative and obligeth all Christians not to deny or disbelieve any one point of Faith sufficiently proposed by the Church as a truth revealed by God This admits no limitation or latitude the affirmative precept ariseth from the material Points or Objects from which also as they are more or lesse necessary to be expresly known and believed ariseth that distinction of them into points Fundamental and not Fundamental but the negativeprecept is taken from the formal Object which is the infallible testimony of God revealing which being the same in allpoints it makes all fundamentalls a like and here the forementioned distinction hath no place Hence may be inferred what a misery it is to deny or disbelieve any one point which the Church proposeth as a revealed truth It belongs undoubtedly to the goodness of Gods providence over his Church and mâ—ns souls to leave us some infallible means by which we may know clearly and infallibly what he hath revealed and what points we are to believe First because otherwise men would be perpetually perplexed full of frights and fears and alwaies doubtful what were revealed and to be believed what not Secondly God commands us to belive under pain of damnation therefore to disbelieve any one Proposall of the Church is dangerous because a disbeliever of even any one point is neerer incurring that dreadfull sentence than he who disbelieves nothing The Tenents of Roman Catholikes are affirmative those of Sectaries are almost all negative and consequently not acts of belief Hence also they are in greater danger of that Sentence above mentioned were not that also a hard sentence and repugnant to the sweet mercy of God unlesse he should by some means declare unto usplainly and clearly what particulars we were to believe under so dreadful a penalty The scripture so obscure in many places so subject to various Interpretations and one of the things which are to be believed it self cannot be this easie means for it hath never yet nor can possibly end the many main Controverfies about points of Faith so long in agitation This is a Demonstration therefore that the Churches living and clear voice must do the deed What She sayes is true is so O what a misery and madnes is it then to disbelieve or deny any one point that she propounds as a divine Revelation One point alone denied makes an Heretick divests that soul and deprives it of all divine Faith For the proposition of the Church being of the same authority in that as in all the rest either She is to be believed in all or in none and as he that is guilty of the breach of one Commandement is guilty of all for he violates that supream legislative power of God so he that denies giving credit to one proposition of the Church denies her Authority and is guilty of all the rest What he believes then is upon some humane ground and with humane Faith Domine ad quemibimus To whom Lord shall we have recourse in our doubts of Faith Dic Eccleiae Tell the Church hear her The least deviation in matter of Faith is dangerous but easily avoidable if you will hear her She was of some years growth when the Scriptures were not in being and that these were divine dictates not forged fables we had it upon trust from her Why then is not her word taken in all other points as well as in that mainly Fundamental one What strange inconsequence is this to believe her to be an Infallible Propounder in some particulars but not so in others The Third Meditation which is Of Christs true Church The first Point COnsider first that as there is a God whose existency and operations all men may read in the pages of the Elements and in the great Volume of the Universe whose creation and conservation are a Physicall demonstration of a deity to which may be added moral arguments as the opinion and consent of all Nations and of all the wise ones of the world prodigious miracles apparitions of spirits prophecies heathenish oracles sudden and unheard of punishments and the like which have made all excepting some Atheists co 〈…〉 ed believers that there is a God 〈…〉 this is a Patent verity so also is 〈◊〉 which came out of the golden mouth of Saint Chrysostome to wit Siest Deus est colendus if there be a God as it is undoubtedly true there is then he is to be Worshipped nature hath made a great connexion betwixt these two the conspiring consent of all Nations not onely the civillized but even the most barbarout exhibited some kinde of Worship to their Gods the Heathens had their Temples the Jews Synagogues and the Christians have their Churches for that end Consider secondly that as the want or neglect of divine Worship inclines to Atheisme so by this may be gathered what in all likelihood will at lengâ—h become of these modern sects in our Nation once so religious From the Protestants their form of Worship is taken away by Act of Parliament others will have none and the rest will not somuch as have Churches O Times O Tragedies what will this come to but down right Atheisme unlesse they repent and return to that Mother Church from which they had their first tincture of Christianity which Jesus for thy mercies sake effect The second Point Consider first how that the Son of God descended from heaven and invested himself with humane nature thereby to work that great work of mans eternal salvation but by what means and after what manner One drop of his deified blood was a more than sufficient ransome for the whole World any one of those theandrical actions of his was a sufficient summe for the purchase of eternal felicity for all mankind for what end then was it that he spent all the moments which were contained in thirty three years so preciously Why did he shed every drop even till water issued out of his sacred side of that his royall blood The holy Doctours will tell us that he did this for two ends in order to us First to make himself a perfect Prototypon for man to imitate of all perfection by the long exercise of all virtues of which he left so many and so rare examples The second was that he might Found a Church adorn it with all the requisites proprieties and priviledges which might beseem such a Church of such a Founder and that he might leave in it the infinite treasures of his merits to be dispenced out by the Pastors of
the Holy Fathers in all points this truth hath been of purpose moved at large by many learned writers nor can Sectaries instance any one particular thing w ch the Roman Catholicks now hold as a point of faith which was not held by the Holy Fathers yea every particular point is granted even by Protestants themselves to have been the Doctrine or practice of the holy Fathers 3. Going out or separation is specified in the Scripture and by the holy Fathers as a note of novelty and heresie now certain it is that Sectaries could never assign any known time in which the Church of Rome went out and separated it self from any Society of Christians antienter than it self and this they grant which is a signe it is the antiontest of all Churches still and the only true 4. Of all sects of Hereticke the beginning of them withall the notable circumstances is known set down by writers No known beginning since the Apostles time of this Roman Religion which now is extant was ever mentioned by any authour whatsoever nor can be and this the very Adverfaries grant which is a sign that it is the most antient of all Religions and the very same which was established in Rome by the Apostles 5. since all Sectaries grant that the Romane Religion remained truly Catholick and Orthodox for many hundred years after the Apostles time it is and must be granted by all to be still the same unlesse evidence and that convincing can be brought in against it out of good and warrantable authours when Rome lost its true Religion in what point it did erre against its former true faith who taught that false saith first and what number adheard to it at first who stood in opposition against it who condemned it and what body of people stuck still to the true Religion for Christs true Church was still visible somewhere and to what countrey or town did any of them repair for Rome stood still for the Pope and he in it to exercise the true Religion in certain it is that most of all these circumstances would have been most exactly recorded if any such thing had happened that the Vicar of Christ should promulge an Heresie to be believed by the whole Church and that the true Church should lose its true faith which had been the greatest change and strangest point of news that ever the world had heard of since Christs time and no one Authour at least recount the circumst-nces of that great wonder is plainly incredible especially since the particular points and passages of all other heresies yea of all considerable points of news done in any Nation are alwayes commended to posterity by some Writers at least by some one the deep silence of all kinde of Authors in this businesse till Luthers time condemns this wretched Apostata and all that band against the Church of Rome upon that ungrounded and impious supposition of deadly sin of schisme of Hesie and obligeth all whom invincible ignorance excuseth not under pain of the same sins to return to the communion of the Church of Rome again Ponder further the antiquity and consequently the verity of the Roman Church upon this ground She was once in possession yea for many ages of the honourable title of being the most ancient and true Church Now this is her most just plea she hath still possession and melior est conditio possidentis of what her adversaries once her children grant was long hers by right Now by what law surely neither by the civill nor natural can she be thrust out of possession since her adversaries who are the Plaintiffs in this unjust action can prove nothing against her Deniall serves the Defendant the other must positively prove that which they can never prove Ponder lastly the Antiquity of the Roman Catholick Religion from the common sense or consent of all people from which arose that phrase of the Vulgar sort calling it the old Religion All these considerations questionless convince that the Roman Catholicks are the most antient and consequently the true Religion for here the one infers the other Si hi tacuerint lapides clamabunt if these arguments proclaim not with a voice loud enough the antiquity of the Roman Religion the very stones will speak in its behalf all ancient monuments even Gravestones and Church Windows all Abbies Collegies Churches and Chappels of which many lye buried in their own ruines for this Religions sake and crosses now groveling upon the ground for their too much favouring the antient Religion are strong witnesses of this truth Thou therefore that art wavering and carried about with every winde of doctrine harken to what the ancient of daies sayes to the of this ancient Religion Stand in the wayes and see and inquire of the old paths which is the good way and walk therein The third Point To understand the better that none but Roman Catholicks can justly pretend Apostolick antiquity consider first that rule which S. Hierom gives as a touch stone to try heresies by to reduce an heresie to its first beginning is to confute it this is it and it is well grounded in reason and Saint Irenaeus before him used the same rule and by it confuted the Valentineans and Marcionists Consider secondly this other proof of heresies novelty and salshood to wit going out and separation the scriptures make going out a distinctive mark of Hereticks Saint John speaking of Hereticks sayes They went out from us 1 Jo. 2. 19. Saint Jude sayes These are they which segregate themselves Jud. 19. Saint Paul sayes Out of our own selves shall arise men speaking perverse things to draw away disciples after themselves Act. 20. 30. And the Apostles together in Councel said We have heard that certain going forth from us have troubled you with words subverting your souls Act. 15. 24. And our Saviour gave us all his expresse admonition against being seduced by Hereticks in these words Go ye not out Mat. 24. 26. So that going out is a badge or character of an Heretick and Novelist Hence inser that since Berengarius Waldo Wyckliffe Hus Luther Carolstadius Peter Maryr Bucer Oecolampadius Ochinus Zuinglius Calvin and Beza who had all been originally Româ—n Catholicks went out from that Church they are convicted to be Novelists Hereticks and Schismaticks and since both their going out of the Church of Rome is confessed by all and easily made manifest even by this alone their heresies are easily reduced to their first beginnings and consequently according to Saint Hieromes rule confuted As for Luther who led the Van of all these troups of modern Sectaries he in the year 1517. went out of the Church of Rome and began a new sect and in the year 1529. he and his adherentâ— gave to themselves their own posterity the name of Protestants a name never heard of before the occasion of the imposition of that new name was taken by their protesting
against that decree which was made against them at the Dyet in Germany Luther was presently writ against and confuted by many learned men in all Catholick Countries his Doctrine and he were condemned first by Pope Leo the tenth and afterward by the Councel of Trent so that Luthers going out and the beginning of his new Sect are most certainly known and recounted by many Yea the falshood and novelty of Luthers doctrine as also his going out of the Roman Church and that the said Church of Rome is Christs true Church is plainly demonstrated further by this thing which is most worthy to be taken notice of At that time when Luther began his new sect there were not in the world any Religions but these the Roman Paganisme Judaisme Mahometisme the relicks of Nestorianisme in Greece and some Hussites in Germany some one of these was Christs true Church for he had a visible Church upon earth Therefore the Roman must be it for even the Lutherans deny that any of the other could be it Hence infer first that Luther could not but know that he went out and separated himself from Christs Church by forsaking all Churches one of which he knew must be it Secondly that he could not but know that the Roman Church was it thirdly that supposing the Church of Rome were it which must be supposed or else the denyers must say Christ had no true Church upon earth it could not be guilty of any Heresie or Idolatry nor give any just cause to Luther of going out of it and consequently by his revolt from the communion of it he incurred the sin of schisme by teaching doctrine contrary to it he fell into the sin of heresie Fourthly that all that entered into that schismaticall league with him and embraced his opinions were guilty of the same sins so far forth as ignorance did not make their acts involuntary Fifthly that that schisme unlawfully begun by Luther cannot be lawfully continued by others and therefore all that are not Roman Catholicks expose themselves to evident danger of their souls unless they return to the communion of the Roman Church The fourth Point Consider now what may be drawn out of all the precedent points first that antiquity is not onely a mark of the true Church but it is one by which even the most ignorant soules may easily finde out which is the true Church and which are late sects and consequently false for a smal enquiry will bring them to the knowledge of which Religion is of the longest standing and a far lesse will discover unto them which are of the latest for of Luther above mention is made Calvin begun at Geneva anno 1538. and Protestant Religion in England begun under Queen Elizabeth though some symptoms of falling into it were difcovered in her predecessor Edward the sixth his dayes as is evident out of John Stows Chronicle and other Protestant Writers as also out of the Stature book 2. That since according to Saint Austins rule which is that if there be any thing practised in the Church universally and no time of its being introduced can be assigned that thing is to be supposed to have its first origin from the Apostles times no known beginning of the Roman Catholick Religion since the daies of the Apostles can be specified it must be the true Religion On the contrary since both the going out from the Roman Church and also the first beginnings of all later Sects are easily demonstrable none of these can be true or a soul saving Religion 3. That all who are not Roman Catholicks for these know it have great reason yea are obliged to inform themselves about the requisitenesse of antiquity in point of Religion For by a neglect of this they expose themselves to the danger of making an imprudent choice to the great prejudice of their soules whereas a compliance with this obligation of searching after the antiquity of Religion will bring them easily to a perfect insight into the defectivenesse and falshood of all save only that Religion of the Roman Catholicks Inquire therefore of the old paths you who are out of that way which your Ancestors held for above eight hundred years together in England before Luther was born you who have left the true worship of God and sacrifice to the Idols of your own fancies learn that lesson well which Moses reads to you Do ye thus requite the Lord O foolish people and unwise remember the dayes of old consider the years of many generations ask thy Father and he will shew thee thy Elders and they will tell thee What The ancient being and truth of the Catholick Religion and the non-entity of these late ones of our miserable times The Eleventh Meditation Of Unity The first Point Consider first that the true Church of Christ is but one The Scriptures Councels Fathers History and Reason prove this truth imprint in thy minde the many divine Oracles with which the true God of Wisdome hath confirmed this One is my Dove my perfect one Cant. 6. One God one Faith one Baptisme one body one spirit sayes Saint Paul Ephes 4. who also recommends to all Christians most earnestly that they will stand fast in one spirit with one minde Phil. 1.27 and that they will be like minded having the same love being of one accord and one minde Phil. 2.2 in all which places and many more he exhorts to unity in Faith Judgment and opinion Our Saviour every where speaks of his Church in the singular number tell the Church upon this rock will I build my Church intimating thereby it is but one the General Councell of Nice and Constantinople received by Protestants define and professe in their Creed that the Catholick Church is but one the holy Fathers all unanimously fight for the unity of Christs Church against Hereticks and schismaticks and History delivers unto posterity the continued succession of Popes Bishops Priests Doctours Confessors Virgins and Martyrs for fifteen centuries of years together and more all whose lives deaths books and blood have published signed and sealed their attestations that there is but one Church the Roman Church which is the Catholick Church Consider secondly and that seriously what forces natural reason brings to establish this Unity verity it self is but one and that indivisible and propositions contradictory cannot possibly be both true how then can Sects or Religions contradicting one another in one and the self same points be more than one of them true Different Nations people of different callings and qualities may meet in conjunction together and make one and the same body in Faith and Religion as it happened in the Primitive Church But different Sects and People of a contrary beliefe about the self same material objects or points of Faith for example about the real presence of Christs body in the Eucharist about Justification about Purgatory about the infallible Authority of the Church and such like cannot
of a Judge which is clearly to pronounce sentence so that both parties which contest about the thing controverted may understand and acknowledge who is cast who hath got the better 2. There is a difference betwixt the written laws and the judge in civill matters the one is the rule acording to which the judg must give sentence but the other to wit the judge must give the sentence he is the mouth of the law and must interpret its land the legislatours mind now the same Analogy and comparison holds betwixt the holy scripture and the written law of God and the ecclesiastical judge 3. About the scriture it self arise many controversies which have been long agitated to and fro as what Books are Canonical which Apocriphal the Roman Catholicks say the books of Judith Toby Wisdome Ecclesiasticus the first and second of the Macchabees are canonicall scripture the Protestants deny them to be so Now how shall this great controversie be decided the scripture cannot give sentence for it hath not a living voice in like manner about the sense and meaning of many places of the canonical scriptures many long quarels have been amongst different Sectaries themselves and betwixt them and Roman Catholicks the scripture it self can never compose these controversies for want of a living voice 4 The old Hereticks had never been convinced nor condemned iâ— the scripture had been appointed for judge for still they wou'd have had evasions the scripture neither did nor could give sentence against them but the Church by the Pope and General Councels As for the private spirit this must either be supposed to be an infallible judge or not if not Sectaries can never have their controversies truly decided for this judge may erre give a false resolution and so expose poore soules to an evident danger of frequently believing that to be a point of divine Faith which is not so or the contrary If infallible what shameful presumption will it be to challenge to your own particular person such an assistance of the Holy Ghost as by it you shall infallibly judge a right in whatsoever point of Controversie and yet deny this to the whol body of the Roman Church 2. The question is whether that private spirit be the holy Ghost or a wicked spirit or your own spirit to wit your own judgment or fancy How shall this question be determined O miserably misled souls of such Sectaries do you not see in what labyrinths of errours and miseries you wilfully involve your selves Is not this to walk in a circle like the wicked But since you will be so heare the word of the Lord Wo be to the foolish Prophets who follow their own spirit Ezcek 13. Mark these words well and amend least your folly in following your own spirit bring you to eternal wo. But O thou infinite goodnesse God send forth thy pirit that these deluded souls may become new creatures make them members of that Church to which only the spirit of truth teacheth all truth Amen The sixteenth Meditation Of Persecution and Martyrdom The first Point COnsider the many and clear Texts of the holy scripture in which our Saviour doth denunciate to his Apostles and Disciples and in them to the succeeding members of his church that for their professing and propagating of his faith they shall undergo persecutions of all forts yea death it self Beware of men for they will deliver you up to the Councels and ye shal be brought before Governours and Kings for my sake Mat. 10.17 18. And ye shall be bated of all men for my name sake v. 22. But when they persecute you in this City fly into another v. 23. The time cometh that who soever killeth you will think be doth God service Matt. 16.2 They shall lay hands on you persecute you delivering you up to the Synagogues and into prisons Luke 21. v. 12. And some of you they shall cause to be put to death v. 16. Gather hence first that God permits for he could hinder it if it pleased him his Church to be persecuted to wit by the Devil and his Emissaries wicked men Secondly that persecution is a mark of Christs Church and much more martyrdome Thirdly that to fly in time of persecution is lawfull till God dispose the circumstances for their sufferings The second Point Consider first that what our Saviour foretold begun soon to be verificd of men that persecuted Christs church the Jews Pagan Princes hereticks are the chief The Jews not onely persecuted Christ whom they hanged on a crosse and his Apostles and Disciples before his Passion but after his sacred death they were most bitter and violent against the young flock of his church as may be read in the Acts of the Aposeles yea their sacrilegious and savage handling and abusing the blessed sacrament other holy things when they laid hands on them by stelth as also their very crucifying of even Christian chrildren argues an implacable and incredible hatred of them against christian religion 2. As for the Pagan Princes Nero Demitian Trajan Aurelian Maximean Dioclesian and Galerian with many others how cruelly and barbarously did they torture Christians In Rome alone three hundred thousand Christians were martyred amongst which were twenty seven Popes and the sacred bodies of 180000 of them were buried in that famous Churchyard of Saint Calistus Pope and Martyr Now if in the City of Rome alone so many were martyred to what an immense number would all that suffered for the same cause in all other parts of the world if they were added to these amount 3. And for the Hereticks it is their main maxime and a principle in which generally all the sects of them are united to oppose and band against the Roman Church their heads and judgements look all severall ways but in this point they are tyed together out of this opposition sprung hatred and this egged them on to persecute Catholicks which they did most bitterly The Arian Emperours the Kings of the Huns Gothes and Wandels and Martyrdome sent many thousands of Catholicks martyrs to heaven nor were they a few hundreds that were put to death for the same religion under Henry the eighth King of England and Queen Elizabeth And could thou be so cruell England as to see thy own bowels so often unbowelled at Tyburn and not yet repent Not yet give over seeing thine shed thy own blood and this for thee For the old religion the true religion thy religion The third Point Consider the admirable effects which the Divine Providence hath drawn out of these sufferings of Martyrs the first effect and that a happy one was an increase thereby of Catholick religion that very medium which the enemies of the Church took for the destroying of it the same the Divine Wisdome made use of as an instrumental cause for the greater propagation of it The Church is not lestned by persecutions but augmented saith St. Leo Ser. I. de Petro
Pau. What lopping produceth in the Vines that persecution effecteth in the Church saith Saint Persecution Justin The blood of Martyrs is the seed of the Church in Triphon saith Tertullian in his Apologetick cap. ult and Saint Cyprian both said it sealed the truth of it with his blood King James also is said to have often repeated these Saint Cyprians words sanguis martyrum semen ecclesia and upon reflection of the truth of them to have often expressed his mislike of shedding Priests blood The blood of Tiburtius and Valerianus of Faustinus and Jovita of Saint Clement Saint Thecla and Saint Katherine shed for the Faith of Christ drew a far greater number than they were to believe in him did not the death of Saint Lucia the Roman widdow double in Geminianus and others converted what the Church was robbed of by her death Was not the number of Faithfull B lievers as much augmented in the conversion of Adauctus as it was diminished by the death of happy Felix And did not the Curch gaine by loosing Saint Januarius almost five thousand For so many were converted at his martyrdome Read the Martyrs sufferings those who love to read rare things and they will be convinced of what even the Apostata Julian was convinced that the sequell of persecuting Christians is the multiplication of Christians Consider a second effect of suffering for such a cause and that is the great glory which doth acrew both to God and to the sufferers thereby God cannot regale man more in this mortal life than to make him a Martyr and man cannot perform a greater point of service for God than by suffering as becomes a Martyr for no man bath greater charity than such an one In Martyrdome God compleateth man with the greatest of his favours and in the same man complieth with God in the superlative degree of his indeavours O strange and most perfect circle of perfect love Persecution betwixt God and man in martyrdom out of the Ocean of infinite love flows this felicity into man by a strange participation and from it runs back into the same abysse by a pure intention O strange reciprocation and unheard of communication betwixt God man in martyrdome O martyrdome a felicity which none conceives but he who receives it a secret which no man knows but from God who tels it a word which none understands but from him who gives it and a favour which none can deserve but let all desire it Pardon me said one I know what 's good for me fire crosse beasts breaking of my bones disjoynting of my limbs brusing of my body and all the torments that the Devill can inflict come upon me so be that I may enjoy Christ O myrrour of martyrdome blessed Bishop Ignatius if to us thy words seem so sweet how sweet were thy thoughts when thou uttered these words when thou suffered what thou longed for when thou enjoyed the reward of what thou suffered Answer thou O my soul at least guesse what a case that enamoured bea rt was in then think ruminate meditate with desire humility sorrow and purpose to be often that in affection which thou cannot till God please be in effect The third Point Ponder first that all who are out of the true Church are incapable whilest they remain so of this great purchase of martyrdome for without Catholick and true faith it is impossible to please God and without pleasing God as little possible to be a martyr Now those who are not members of Christs true Church cannot have true faith whilest they remain so Hence infer that though Sectaries suffer upon score of Religion as some of severall Sects have yet none of them are martvrs for as amongst severall Sects of believers there can be but one true Church so amongst several sorts of sufferers there 's one only of them can be true martyrs the reason of this is contained in these words of Saint Austin Non poena sed causa facit martyrem not the punishment which a man suffers but the cause for which be suffereth makes a Martyr Let him suffer torments and death never so willingly and that upon account of Religion yet he can be no martyr unlesse his Religion be the true one Occidi potest coronari non potest sayes that holy Father Infer secondly that he who will deny the Primitive Martyrs to have been of the same Religion with the Roman Catholicks which now are must positively prove in what and when the Roman Church which was once the true Church even by the Confession of all Sectaries did fall from being the true Church This fall this change this transition is inconceptible and yet Sectaries are obliged to prove it or else return to that Church again Ponder secondly that in case it were supposed that Sectaries might be capable of being truly Martyrs yet no one sect no nor all sects together out of all which Fox makes his Martyrs could make up a Martyrologe comparable to what is in the Church of Rome Gather out of the precedent points first that the mark of Martyrdome is only to be found in the Roman church and consequently that it is the true church Secondly that the martyrs of the Primitive Church and those Roman Catholicks that suffered under King Henry the eighth Queen Elizabeth and her successors were all of one Church all Roman Catholicks all true Martyrs for Sectaries could never yet prove any innovation in matters of faith or false doctrine introduced by the Church of Rome add to the former those martyrs all Catholick Priests and in number 21 who have suffered in England since the year 1640 till this present year 1654 inclusive Hail King of Martyrs Christ the meritory and exemplar cause of all true martyrdome we magnifie thee in these thy martyrs noble Champions and pious Prodigals of their blood for thee Please if it be thy blessed pleasure that in this thy cause my unworthy self with many more may have some share of these sweet sufferings and if not dye for thee at least dye for not dying for thee The seventeenth Meditation Of Prophesies and promises and the figures of the old law fulfilled in the true Church The first Point COnsider first that not only the the Prophets of the old law but Christ himself also foretold many things of great concernment which were to be verisied and fulfilled in his Church or by it in these prophesies also many large promises of ample privilegies and prerogatives made in reference to the same Church were included which were afterwards accomplished And Saint Paul often in his Epistles intimateth that the Jewish Synagogue with its sacrificies and ceremonies was a Symbol or Figure of Christs church and its proprieties So that no sect amongst Christians can or indeed doth deny these truths in affirming of which the scriptures are so clear and copious Consider secondly that the fulfilling of these prophesies is to be brought against Turks Jews Pagans
may saved and this acknowledgment did produce this effect in that honourable Lady the Countesse of Buckingham which was present at that publick disputation betwixt Mr. Fisher a Jesuit and Master White a Minister held by the Kings order For Mr. Fisher demanding of Mr. White whether or no he thought that one dying a Roman Catholick might be saved and he answering that upon his soul he thought such an one might be saved presently upon this she resolved to become a Roman Catholick and what she then purposed she soon put in execution as many thousands could witnesse Thirdly They confesse that Roman Catholicks do not erre in any fundamentall point of Faith and that they want none of the things essentially requisite to salvation and therefore the most learned Adversaries grant that Roman Catholicks are a true Church or members of the true Church though not the true Church to wit alone The consideration of this also as of the former cannot but comfort ROMAN CATHOLICKS whilest they remain so Now what a madnesse is it to fall from that Religion in which all parties agree that salvation may be had Certainly a prudent man will not venter his temporal estate upon a probable security if he can have a certainty provided also that it be lawful much lesse his eternall No man can in conscience expose his soul to hazard if he may make sure work For though in things which are necessary necessitate pracepti only a probable opinion of Doctours will save a soul harmlesse yet in things which are absolutely necesfary and means without which salvation cannot be had as the being a member of the true Church is the surest way is to be chosen Fourthly that very thing which hath been by me prefixed to my self as the end of my endeavours in these twenty Meditation which was to shew that the marks of Christs Church were to be found onely amongst the Roman Catholicks and consequently that Christs true Church was onely with them is by many of the chief protestants Writers granted by granting those things which really are the marks of Christs true Church They grant that S. Malachy S. Bernard S. Francis S. Dominick others were Roman Catholicks that they were Saints and that they wrought Miracles they grant the mark of Antiquity and that no known beginning of the Roman Church since the Apostles time which is a convincing argument that it begun in the Apostles time can be assigned They grant that the Roman Church never went out of any Society of Christians ancienter than it self They grant that no particular time can be assigned in which any innovation of Faith was introduced or change made in the Church of Rome which three things notwithstanding they ought not onely to deny but are obliged positively to prove the contrary or els grant that their forsaking the Church of Rome and caluminating it is most unjust as most certainly it is Besides this in granting as they do that the holy Fathers of the Primitive Church held the same forementioned opinions which the now existent Roman Catholicks hold consequently they must grant these two to be both one as also the Roman Catholicks to have those who were eminent in Sanctity Miracles Prophesie and the like for the holy Fathers of the Primitive Church were persons priviledged with all these great endowments and by good consequence to have the marks of Christs true Church In brief it hath been most amply proved by Catholick Authors as by the Protestants Apology and other learned Books that the ablest protestant Writers grant those things to be amongst Roman Catholicks which are truly the marks of Christs Church Read also the eleventh and thirteenth chapter in every Century of the Magdeburgians and you will see how effectually the Protestants like good advocates plead the cause of the Roman Catholicks who may truly say with Moses Our enemies are judges of the equity of our cause The second Point Consider now what things the Protestants acknowledge against themselves And here a man may truly say Out of thy own mouth I judge thee naughty servant First they disclaim from the antient Fathers and will not own them That Luther and Calvin and the Centurists doe so it is well knowne to all that read theire workes And that many of the English Protestant writers doe the same their works do witnesse True it is many of them doe pretend to appeal to the Fathers but since as many or more of them doe not but the contrary it appears by this that the Protestants are divided amongst themselves in this main point Therefore Mittam Egyptios contra Egyptios I will put the Egyptions against the Egyptions belongs to them And since of the forementioned Protestant Authors many do plainly censure and condemne the Fathers for holding popish tenents hence also it followes that they must grant them to bee all one with the now Roman Catholicks Secondly they grant that the ancient Fathers condemned in the ancient hereticks many opinions which are held by the protestants themselves now a days This is instanced at large by the author of the Progeny and others that the assertions of the old hereticks were condemned and that notwithstanding the Protestants now hold the same is evident and therefore they are forced to grant it in particular about the Sacraments the Scriptures Freewill Faith Good-works Mariage of Priests Monachism and divers other points Thirdly they grant that the four first generall Councels lawfully condemned Arius Nestorius Eutyches and Macedonius and that these were truly hereticks and yet some of them erred but in one point Therefore since to deny any one point sufficiently propounded as a truth revealed by God makes an heretick and this by the protestants own consession let any prudent man judg whether the protestants do not expose their sules to evident danger First by denying so many points now held by the Roman catholicks and the same held by the antient Fathers also Secondly by not having amongst themselves one and the same body or number of things to bee believed but on the contrary taking to themselves all liberty in believing and being actually so various and disagreeing in matters of faith as every where they are amongst them selves and so by granting these former to have been truly hereticks for their denial of some one point as they must grant it seeing the four first general councells are received in England hence it followes that they condemne and undo themselves and their own cause Founthly they grant that when Luther began there was neither true preaching nor true pastors nor true doctrine in the world Which thing though it be most false yet by granting this they grant that they themselves had no Church till Luther began and what Church began then onely could not be the true Church of Christ for want of Antiquity apostolical succession Visibility and Indefectibility which proprieties Christs Church must have True it is that Prideaux as also some others troubled