be so abominable the other is no lesse detestable S. Augustin who censured so heavily the opinion of the Donatists who taught that the Church had perished every where except only among themselves as if he had foreseen this Presbyterian shift which pretends the Church had not perrished but was invisible writes thus against it Aug. de pastor c. 16. Some one may say It may be God hath other sheep but I know not where of which he taketh care but I know them not O how absurd is he vnto humane sense who imagines such things We have seen how this opinion is against the Scriptures Fathers and now in S. Augustins iudgment it 's against sense we shall see presently how it is against reason and famous Protestants All men ordinarly agree in this general notion of the Church that it is a society of people instructed in the faith of Christ governed by lawfull Pastors and having Communion together in the Christian Sacraments But if the Church were invisible there could be no instruction no governement no administration of Sacraments And hence will appear that an invisible Church is against all the ends for which God had established a Church vpon earth The first was to instruct and guide the members of the Church vnto the port of Salvation And for this end are necessary instruction in the faith administration of Sacraments which require visibility both in the Pâ—stors and in the people For invisible Pastors cannot instruct nor administrate Sacraments and therefore the Church which consists of Pastors people must be visible For as D. Humphrey saith Whilst the Ministers teach Humph Iesuit part 2 rat 3. others learn they administrate the Sacraments these receive them c. who seeth not these things is more blind then a Mâ—odiwarp But if the Church were invisible there could be no instruction consequently no faith no Sacraments so none could be directed in this invisible Church vnto the port of Salvation This sheweth that the Church must be visible at least to the members of it The second â—nd for which the Church was ordain'd was to receive the Gentils and to afford to all persons who are astray the means of salvation by entering into the Church This the Prophet Esay speaking of the Church foretold Esay 60.11 Thy gates shall be open continually day and night they shall not be shut that the strength of the Gentils may be brought vnto thee But if the Church had been invisible her gates had been worse then shut for they could never have been found to be knokt at and so the Gentils heretiques albeit never so desirous could never have entered which is against the Scriptures and goodnesse of God This reason proveth that the Church must be visible even to strangers The third end was to compose diffâ—rences which might arise among Christians according to that of our Saviour Math. 18.17 Tell the Church But had the Church been invisible she could neither have been told nor found Invisible Iudges cannot compose differences The fourth end was to oppose all errors heresies Ephes 4.11 For which cause God established Pastors in the Church to conserve the people in the true doctrine froÌ„ the circuÌ„vention of error But had the Church been invisible she could not have opposed heresies they had prevailed without coÌ„troul It there had been no Church to oppose heresies before the Protestants peep 't vp what had become of the Christian religion Surely it had been a puddle of errors or a Masse of Confusion So that this invisible Church is against all the cheef ends for which God established a Church vpon earth It is also against famous Protestants who sharply censure it Melanchton whom Luther equaleth to the Fathers Melan. in Concil Theol p. 393.394 calls it Monstruous It is necessary saith he to confesse the Church to be visible Wherevnto tendeth this monstruous speech which denyeth the visible Church It abolisheth all testimonies of Antiquity it causeth an endlesse confusion and induceth a Commonwealth of vnruly Ruffians or Atheists where no one careth for another Humph Ies par 2. rat 3. Enoch Claph in Antid schi p. â—7 D. Humphrey saith It is a manifest Conclusion that the Church ought to be conspicuous Another Protestant saith of the Puritans They affirm against the Scripture that the Church for some ages was not visible This cannot be a sound article of the Protestant religion which such Protestants so sharply censure Now we shall see how it is against Protestants principles yea and destroyes it self For they ordinarly assign two necessary marks of the Church to witt the right preaching of the word administration of the Sacraments To which the Presbyterians add their disciplin as a third mark I inquire then if this Church which some of them make invisible for 900. some for 1000. and others for 12. hundred years had preaching and Sacraments during that time or not If it had then it could not be invisible for invisible people can neither be instructed nor baptized If it had no preaching nor Sacraments then it hath been a miserable Church or rather no Church at all which wanted these two things which are necessary to constitute a Church If a famous Presbyterian Minister took occasion lately whilst he was baptizing a child on a cold winter day to say against the Anabaptists It is cold dipping to day I love not Sommer Sacraments May not any one say more iustly against the Presbyterians In many dayes an invisible Church cannot be found out I love not a Church wherein for a thowsand years above there were neither sommer nor winter Sacraments Moreover either this invisible Church had some government or it had none If it had any it could not be invisible as is evident and if that governement was Presbytâ—rian disciplin that Church had not been only visible to these who obey'd it but also very sensible to those who did not willingjy stoop to it or else it hath been very far different from the nature of our Scottish Presbytery If that invisible Church had no government then it wanted that which no society can want and without which there is no order but confusion Yea this invisible Church is such a rare device that it destroies it self For no Church albeit never so invisible can be imagined without internal faith at least Now faith coms by hearing Rom. 10.17 according to S. Paul and how shall they heare saith the same Apostle without a preacher But in an invisible Church there could be no preaching or instruction and so no faith and no faith no Church Not so much as an invisible one In a word this invisible Church which wanted preaching faith Sacraments and government hath been a miserable or rather a Chimerical Church Lastly this invisible Church doth highly disparage the Christian religion For it makes the Church of Christ of whose glory above the Synagogue of the Iewes so much is
little the Model and Methode of it In the first place are set down the Occasions of that Honorable new Converts doubts concerning the Truth of the Protestant Religion such as are the Ministers Inconstancy in Doctrin Disciplin their great Dissensions and Divisions Their Tyrannizing over mens Consciences Their Contradicting their own Principles c. In which matters some late histories or passages are interlaced without expressing the names of persons therein concerned because that was not necessary since the things here touched are publique late fresh in all mens knowledge and Memories within the Countrey and the persons also well enough known Neither is it the digrace of any mens persons Hier. Apolog. 3. cont Ruffin c. 11. which S. Hierom calls the Machines of Heretiques but the correction of their Errors which is here intended After the occasion of the doubts is shewed in some few chapters then followeth the Triall of the last pretended Presbyterian Reformation in the principal points thereof as its condemning of Episcopacy the abolishing the hymne of Glory to the Father c. the denying the Apostolical authority of the Apostles Creed neglecting to say our Lords Prayer c. In all which points the Presbyterians are found to go against the word of God the Primitive Church the former doctrines practises of many among themselvs against their first Reformers and many learned Protestants So that this last pretended Reformation is shewed to be nothing but a reall Deformation destroying not only the Apostolique office government established by Christ in his Church but also the two chief Pillars or heads of the Christian Religion to witt our Lords Prayer and the Apostles Creed Then followeth the Trial of the first pretended Reformation which is also shewed to have destroyed in effect the other two chief Pillars of Christianity to witt the Divine Commandments and Holy Sacraments and to have brought in a most Erroneous doctrin of Iustification by Faith only expresly against the Scriptures holy Fathers So that these two pretended Reformations are shown to have made vp between them the hideous work of Desolation After this the whole Protestant Church by the vndenyable principle of the perpetuity of Christs Church is proved not to be the true Church of Christ And by the same vndenyable principle the Church in Communion with the Sea of Rome and she alone is demonstrated to be the true Catholique Church of Christ and to have in all ages still continued in the same doctrin which she received from Christ his Apostles notwithstanding the calumnies of Heretiques Then lastly the same truth is proved by the Marks whereby the true Church is clearly designed in the Scriptures as by her Vnity Sanctity Vniversality Apostolical Succession by which marks the holy Fathers also did prove the true Church in their times To which is subioyned a brief Examination of the Presbyterian Covenant or Confession of Faith which although it was much Idolatrized of late is shewed to be nothing but a Denyall and Abiuration of the holy Faith with many execrations and blasphemies against it This briefly Courteous Reader is the Scope and Methode of the ensuing Treatises which the Author thereof earnestly wishes may tend to thy profit That if thou be a new Converted Catholique thou mayst be coÌ„firmed thereby in thy holy Faith If one who after many tossings in Errors art seeking the Truth thou mayst be assisted to find it where only it can be found if lastly thou be one who not through malice but through negligence or ignorance adheres vnto Errors thou mayst be stirred vp to try them and to seek diligently the Truth which is a work most worthy of thy paines Neither is it so hard as some do imagin to find the Truth since God Almighty according to his infinit goodnesse wisdom has prepared the way to heaven so much the more certain easy to be known how much more Error and deceit in it brings greater losse with it and therefore he has promised so plain and direct a way vnto Eternal happinesse that fooles may not erre by it Esay 35.5 Whence it is evident if thou seekest this way with diligence and after the right manner thou mayst have great confidence by Gods grace to attayn vnto it But then thou wilt seek it in the right way according to the advice of the glorious Doctor S. Augustin to his friend Honoratus if thou dost vse fervent and frequent prayer Aug de vtilâ— credâ—s 15 16. strivest to have peace and tranquillity of mind if thou wilt hear that Church which God hath established on earth with so great authority and which is called Catholique both by her own by strangers For it is by Authority only whereby men can come vnto the knowledge of Divin Truth and there is no Authority equall vnto this wich began by Miracles and is most famous for Multltudes of peoples and Nations and therefore if thou proceedest orderly at this Authority thou oughtest to begin as the same holy Father affirmes But if thou contemnest so great Authority and only openest thy eares to the Enemies and Calumniators of so famous a Society which has been also calumniated by all the former heretiques as well as by these of this Age thou canst not be excused neither canst thou arrive vnto the possession of solid Truth Therefore if thou be wise follow the former advice of S. Augustin who was so wise so learned a Doctor and who had such great knowledge and experience in this affaire And if thou wouldest take a short and compendious way to come vnto the Truth Try only that one question of the Church according to the marks abovementioned whereby it is clearly designed in Scripture and thou wilt not only soone find that they cannot agree to thy New Inconstant Church but also thou wilt quickly see that they agree to the Catholique Church which has ever endured and against which Hels gates could never prevaile and so with the true Church thou wilt find aâ—l Truth because it is ever governed by the Spirit of Truth and is the Pillar and ground of Truth This is the right manner for thee to attayn vnto the Truth and to true Happâ—nesse To which that God Almighty may direct and bring thee shall be earnestly desired by thy welwisher F. W. S. A TABLE OF THE CHAPTERS Chap. I. THAT God by the Confusion of Error stirres vp many to seek the Truth p. 1. Ch. II. Of the Ministers Inconstancy and of the Alterations made by the late Presbyterian Reformation p. 8. Ch. III. Of the Ministers Dissensions Divisions p. 15. Ch. IV. Of the Presbyterians Rigour and Tyranny over Protestants p. 26. Ch. V. Of the Presbyterians contradicting their own Principles p. 34. Ch. VI. Of the Presbyterians Disobedience to the Civil Magistrate and of their pretext of Piety p. 46. Ch. VII Of Episcopacy condemned as Anti-Christian by the Presbyterians p. 53. Ch. VIII Of our Lords
Reformation This was not done by any formal act but as a Minister spoke by a desuetude of the principal Covenanters whose example the rest of the Ministers followed But there was one thing which hapned in this matter not vnworthy of remark and is very famous throughout the countrey For whilst the people of a Parish in Anguse were singing at the conclusion of a psalme Glory to the Father and to the Son c. as not knowing of the new alterations they were presently interrupted by their Minister who cry'd aloud No more Glory to the Father No more Glory c. which accident rendred the Presbyterians very ridiculous to the old Protestants Fourthly they proceeded further and strook at the roote of the Christian faith to witt the Apostles Creed denying it to be Apostolicall The contrairy whereof we was taught in our yonger yeares as was believed troughout the whole Christian world And after they had thus denyed the letter and authority of it they proceeded next to corrupt the sense of that Article He descended into hell as we shall see shortly Their inconstancy and changes may be instanced in diverse other points and practises as in their taking the Communion sitting and condemning kneeling as vnlawfull Their deuiding of the bread among themselues wherein they place no small purity of their religion and not taking it out of the Ministers hand as the custome was before Their condemning private Cōmunion and private Baptisme although administrated vpon extream necessity which I found to be pernicious errours especially in so far as concern's Baptisme Their condemning as superstitious the religious observation of Christmasse and of all other festival dayes c. All which are not only contrary to the doctrine of the most famous Protestant Churches abroad but also were contrary to the doctrine lawes practises of this Church at home By which inconstancy of the Ministers and the alterations made by thē the people was not only miserably tossed to and fro and carried about with violent winds of new doctrines but also they knew not what to believe and almost loos'd all belief since they saw that many points which they believ'd before being taught them by their own Pastours were now condemned by the same Pastours who are very like vnto these whom the Apostle S. Iude calls wandering starres Hauing thought seriously vpon these things I made this reflection with my self How can this Scottish Church which changeth like the Moone and is as vnstedfast as the wind be the true Church of Christ which must be firme and stedfast as a rocke How can these Ministers who drawes yea driwes the people into such varieties of faith Ephes 4.11.14 be the true Apostles of Christ seing they were established as S. Paul testifies to conserve the people into the Vnity of Faith They must be false Pastours who do tosse the people to and fro with the inconstant winds of their new doctrines since true Pastours were ordain'd by Christ to keep the people into the constant profession of the old doctrin which was once delivered and generally professed throughout the world and to preserve them from such tossings As the scripture sheweth that inconstancy and lightnesse belongs to false Teachers so I found that the holy Fathers did observe it by experience Iren. l. 1. c. 18. c. 5. S. Ireneus saith They delight to find out every day some new thing Let vs now see their inconstant doctrin c. But 5. Hiero. most pithily describs their humour The feet saith he of those who erre Hier in cap. 16. Ezech. are alway's wavering neither are the footsteps sure which are against the truth but they run here and there and are caried about with euery wind of new doctrin whilst they passe from one falshood into another falshood Therefore seeing the great inconstancy and changes of the Scottish Church I desired to find out a more constant and skifull Guide to rely vpon to lead me vnto the kingdome of heauen CHAP. III. Of the Ministers Dissensions and Divisions AS the Inconstancy of a Church in faith and doctrine gives iust occasion to many of doubting and stumbling at it's religion so Dissensions and Divisions which necessarly flow from such Inconstancy are no lesse but rather more sensible evils and gives greater and more vniuersal scandals For there are many who would take no notice of Inconstancy and yet are awakned by the confusion that ever attends Dissension and Division It 's evident by the light of reason that nothing becomes more the house of God then vnity and order and that confusion and dissension are only fitting for Babel or the house of the Devil and as Vnity tends to preservation so Dissension hastens to destruction Therefore our B. Saviour being to found his Church which was to be a heavenly house vpon earth of admirable order and to stand for ever did pray most earnestly for the Vnity of it S. Thn ch 17. by which he knew it would be both beautifyed and conserved Yea he sheweth that by the admirable Vnity of his Church the world showld know Ibid. ver 21.23 that he was sent from heaven and be made to believe in him Therefore these Churches which haue no Vnity but are torne by Dissensions and Divisions cannot be the true Church of Christ neither can they long laste As Vnity doth designe beautifie and conserve the true Church so Dissension points out deformes and ever at lenth destroies all false Churches Our Saviour saith Luke 11.17 Gal. 5.15 Every kingdome divided against it self shall be made desolate And S. Paul If yow bite and eate one an other take heede you be not consumed one of an other And that this division and destruction befalls to all false Churches Luther himself doth testifie A kingdome saith he divided in it self Luth. tom 3. wit in psal 5. fol. 166. cannot stand neither did Heretiques at any tyme perish by force or art but by their owne mutuall dissensions neither doth Christ our Lord fight against them by other armes then by sending among them the Spirit of giddinesse and dissension Now what miserable dissensions have happened these yeares by past into the Church of Scotland by which it hath been much deformed and a considerable part of it destroyed are knowen far and neare at home and abroad For these dissentious haue been for matter manner and the miserable effects that have flowed from them very remarkable The matter of them concern'd no lesse points then the Governement of the Church established by Christ the authority of the Apostles Creed the vse of the Sacraments of private Baptisme and Communion the vse of our Lords prayer and of Glory to the Father the keeping of holy dayes and the rest of the articles of Perth the Covenant it self the Heade spring of all Dissensions and the authority of the Civil Magistrate c. But the forme and manner of these dissensions hath overcome the matter for it hath been
occasion of my first doubting that the Presbyterian Church could not be the true Church of Christ For by the Prebyterians changes and inconstancy in doctrin I saw evidently they were not govern'd by the Spirit of truth which Christ promised to his Church but by the Spirit of errour whic is alwaies various By their great Dissensions and Divisions I perceived they had no vnity as becometh the house of God but were a confus'd Chaos as many heads so many different opinions and that it was not truth nor authority that prevail'd in their meetings but the vsurpation of some few Ringleaders who owerawed the rest and made them succumb Yea I saw that inconstancy in doctrin flowes naturally from their principles and that their inconstant Church doth necessarly breed dissensions but hath no means to lay them nor take them away By their cruell severity over mens Conscienâ— and persons c. I saw they had little Christian Love and meeknesse which vertues Christ had recommended so earnestly to his true disciples by which he said the world should know them By their clear contradicting their owne principles I perceived they were not men led by reason but miscaried by passion and inconsiderat zeal which made them fall into inconsequentiall discourses not worthy of men of prudence and by which themselves shew the falshood of their owne principles By doing their duty so ill to man I saw evidenty they perform'd not well their duty to God by their violent disobedience to their Earthly Superiours I knew they could not be humbly obedient to their heavenly Soveraigne By their great pretext of pietie without any substance and by their bragg's of the Spirit without any fruites of the Spirit but rather with the works of the flesh I perceiv'd they were both corrupt in faith and manners And albeit some of the more simple had great zeal and no evill intentions yet others of a higher or be who moved the rest gave no small ground to make many suspect that they were not sincere Christians Although all that hath been already said which are not old nor hidden stories but such things as were done in our owne times and obvious to our senses did shew vnto me sufficiently the vnreasonablenesse of the new Presbyterian Reformation yet for my further satisfaction and least I might be deceived I resolved to try diligently and impartially the grounds of these new changes and alterations and to vse the Apostle S. Iohns counsel to prove the Spirits My deerest saith he believe not every Spirit S Iohn 1. Epist ch 4. v. 1. but prove the Spirits if they be of God for many false Prophets are gone out into the world Now the triall which I intended was to trie their doctrin by the pure word of God which these Reformers gave out to be their only ground When the Scripture was expresse and clear then I was resolved to be fully satisfyed but when the Scripture was not evident and the question diâ— not so much concern the scripture as the true sense of it then I intended to follow the interpretation sense of the holy and learned primitive Fathers who have been after the holy Apostles the Pillars and Propagators of Christianity and I resolved to prefer their constant testimonies according to the practice of the primitive Church to the inconstant guesses of new vpstarts according to the practice of their wavering Church who are as far inferiour to the holy Fathers in Holynesse and Learning as they come short of them in Antiquitie and Renowne And with this resolution I began to examin the question of Epicopacy which gave so great occasion to all the broiles and alterations that have ensued CHAP. VII Of Episcopacy condemned as Anti-Christian by the Presbyterians AS I knew the Church of Christ which is often called in the Scripture the kingdome of heaven to be the most excellent Society that ever was vpon earth to tend to a most Spiritual and heavenly end and to be directed by most holy and divine lawes So I iustly conceived that the goodnesse and wisdome of Christ had established a most excellent order and forme for the governement of that heavenly kingdome which he had founded vpon earth and that whosoever would strive to overturne that order and government would be guilty of Spiritual Treason and of Sacrilegious Presumption We have had for many yeares furious contentions in our Nation concerning the governement established by Christ in his Church The Bishops who had governed from our infancy were deposed at the beginning of the troubles and their office was declared to be contrary vnto the purity of our first Reformation to have no warrant in Gods word and to be in it self vnlawfull and Anti-Christian And in place of Episcopacy was brought in a parity of Ministers and the Presbyterian disciplin as the only governement established by Christ in his Church and only conform to his word c. But after due triall I found the Presbyterians in all these matters to come very short of their pretences To begin then with our Reformation I imagined a good space that Episcopal governement was not vsed till many yeares after the Reformation wherein I was deceived by two reasons 1. because it was generally affirmed that King Iames brought first in Bishops at the Assembly of Glasgow anno 1606. 2. Because the Puritanicall Ministers were accustomed to accuse the Church of Scotland for having fallen from her first love and they alwayes pretended that they were to reduce all things vnto the purity of their first Reformation But I found the contrary in their owne Records For M. Knox his Chronicle sheweth that at the beginning of his Reformation which happened in the yeare 1559. the Church newly planted was governed by Super-intendents who had authority over whole Shires could ordaine and depose Ministers had a larger stipend then others and kept their places all their lifetimes It expresseth also the manner of their election and the names of those who were first chosen with the bounds of their power and iurisdiction as may be seen in the said Chronicle pag. 253. 284. and 325. of the London impression And what is this but Episcopal power vnder an other name This governement remain'd vnquestioned the space of 16. yeares till M. Andrew Melvil a man of a firie and Presbyterian Spirit comming from Geneva in the yeaere 1575. began to make factions and by all means laboured to introduce the holy Geneva disciplin which he cry'd vp to the heavens and as far abased the Episcopal function as a meere Anti-Christian corruption The whole matter is largely described Spots woord hist lib 5. p. 275. in the late Bishop of S. Andrewes history where he sheweth that the confusion troubles and tyranny which the Presbyterian governement brought into the Church and the Seditions it raised in the State were so great that K. Iames who had often that sentence in his mouth No Bishop No King was forced to reduce things vnto the
counsel And againe Let vs believe saith he the Symbol of the Apostles which the Roman Church doth ever preserve and keep 's inviolate And if we will ascend higher S. Iren. lib. 1. c. 2. lib. 3. c. 4. S. Clement epist 1. ad frat Domini Basil de de Sp. S c. 27. S Ireneus Bishop of Lions and disciple of S. Polycarpus sheweth that diverse Nations believed without Scriptures by tradition which certainly was of the Apostles Creed S. Clement the disciple of S. Peter Coadiutor of S. Paul doth testify the same Diverse other Fathers may be seen cited in Cardinal Bellarmin tom 1. de verbo Dei non scripto lib. 4. cap. 4. S. Basil doth reckon the Apostles Creed as a principal Apostolique tradition And in a word I found that all Christian Nations and Ages have borne testimony of this truth Moreover I found that in the primitive times this Symbol was holden in so great reverence that in General Councels it vsed to be first recited Baron vbi su pra Aug. de Symb. and lay'd downe as the ground of the whole Ecclesiastique building as Baronius doth shew To this purpose S. Augustin calls it The foundation of the Catholique faith vpon which the edifice of the Church built by the hands of the Prophets and Apostles did rise ad Cat. lib. 3. c. 1. Leo ad Pul. Aug. ep 96. And S. Leo saith that this short and perfect Confession of the Catholique Symbol which is sealed by 12. sentences of the Apostles is so furnished with heavenly armour that by this sword alone all opinious of Heretiques may be cut of As I found such greet testimonies to prove the Apostolique authority of the creed so I did find that the holy Fathers did highly praise the excellency of it as of a worke worthy of such diuine Architects S. Augustin calls it Aug. ser 42. de trad Symb. The comprehension perfection of our faith It 's simple saith he short full That it's simplicity might serve the rudnesse it 's shortnesse the memory its fulnesse the instruction of the hearers Elswhere he calls it the Compend of the Scriptures lib. 1. ad Catech. Id. m ser in Vigil Pentecost And againe he saith This is a Symbol briefe in words but large in mysteries For whatsoever is prefigured in the Patriarchs whatsoever is declared in the Scriptures or foretold by the Prophets c. is contain'd and briefly confessed in it And in his Sermon above cited de Traditione Symboli speaking of the Creed he saith These are not humane words but heavenly mysteries of our Lord. But most notable and efficacious are the words of Rufinus to this purpose The Apostles Rufin in praef de expos Symb. saith he being to part from one an other to preach they lay'd downe this marke of their faith and agreement Not as the children of Noe being to part from each other rearing vp a tower of bricke and slime whose top should reach vnto the heauens but building the fortresses of faith of liuely stones and heavenly pearles which should stand stedfast against the face of the enemy which neither the winds should shake nor floodes subvert nor boysterous stormes or tempests move They therefore being to separate building the tower of Pride were deservedly punished with the Confusion of tongues that not one could vnderstand the speech of his neighbour but these who built the tower of Faith were endued with the skill and knowledge of all languages to the end that the one might be the marke of Sin and the other the monument of Faith Thus Ruffinus Lastly the same holy Fathers do shew the frequent laudable vse of the Apostles Creed in the primitive Church It was first taught and delivered vnto those who desired Baptisme and it was required to be publickly said by them immediatly before their baptisme This custome as Ruffinus sheweth was carefully observed in the Roman Church Ruffin ibid vt supra S. Augustin also doth witnesse how the God-fathers did say it in name of the Infants whom they presented to Baptisme and therefor he earnestly exhorts every Christian when he comes to the yeares of discretion to say frequently the Apostolique Creed which he professed by the mouths of those who presented him to Baptisme and call's it the Mirrour of a Christiā Render saith he your Symbol render it vnto the Lord Aug. homil 42. be not weary to rehearse it the repetition of it is good least forgetfulnesse creep on thee Do not say I said it yesternight I said it to day I say it every day I haue it well Remember thy faith behold thy self Let thy Creed be a Mirrour vnto thee there see thy self if thou believe all that thou confesses thy self to believe and reioyce dayly in thy faith Let it be thy riches the dayly Apparell of thy Soule Do you not cloath your self when you rise So by remembering thy Creed cloath thy Soule least peradventure forgetfulnesse make it naked S. Ambrose calls it the Seale of our heart which we ought dayly to review and the Watch-word of a Cristian Amb. lib. 3. de Virginib tom 4. which should be in readinesse in all dangers By all which irrefragable testimonies the sacred authority great excellency and frequent laudable vse both in publick and private of the Apostles Creed did appeare sufficiently vnto me So that I found for it the consent of peoples and Nations the testimonies of the holy Fathers the Martyrs Saints and Christians of all ages that is of the Vniuersal Church the piller ground of truth which are the greatest assurances that can be had vpon earth And therefore I rested fully satisfyed with them But I was much more confirmed in this resolution when I vnderstood by a serious conference with a friend that there was the same certainty for the Creed that there is for the Scriptures to witt the Tradition or testimony of the Church S. Augustin delivers clearly this truth concerning the Scriptures Aug. cont epist fund c. 5. I would not haue believed saith he the Euangel unlesse the authority of the Catholique Church had moved me c. and that authority being once weakned neither can I believe the Euangel This testimony authority of the Catholique Church was proved to me to be the most easy manifest and infallible ordinary way that can be had on earth to come vnto the certaine knowledge of what books are Scriptures yea it was clearly proved to be the only way so that if once this testimony be weakened there is nothing left but guessings wanderings after the manner of blind men as experience doth shew in the difference between the Lutheranists the Calvinists who agree in all their supposed wayes of knowing the Scripture and yet can never agree in the same Canon of the Scriptures But of this matter we shall haue occasion to speake more fitly hereafter in the question of the Church If then the
the Church The Catholique Church saith he fighting against all heresies may be opposed but cannot be overcome all heresies have gone out of her as vnprofitable twigges cut off from the vine but she remaines in her roote in her vine in her charitie the gates of hell cannot pervaile against her Christ promised also his perpetu l assistance vnto the Pastors of his Church Math. 28. ver vlt. Behold said he I am with you alway even vnto the consummation of the world Which place both S. Augustin and S. Hierome do bring to prove the same truth The first introduceth the Church speaking thus to Christ Shew vnto me the fewnesse of my dayes ug conc 2. in psal 101. how long shall I be in this world Shew this vnto me for those who say she was but now is not the Church hath made Apostasy and perished from all nations And he declared vnto me Behold I am with you alway even vnto consummation of the world S. Hierome saith that Christ Hier. in cap. vlt. Matth. by these words shews there should be alwayes some faithfull people in this world that he should never separate himself from them I passe by many more places of Scripture which is so evident for the perpetuity of Christs Church that S. Augustin said against the Donatists who denyed it Avg. pref in 2. expos psa 21. and affirmed the Church had perished They mock Christ in a matter which is evident in a matter where no man can say I did not understand This truth is not only evident in Scriptures and Fathers but it is also acknowledged by all Protestants whose minds are best knowne by their Confessions of faith which ought to be of more authority amongst them then the testimonies of their private writers Conf. Augu. c. 7. Saxoni ca c. 12. Helvetic c. 17 The confessions of Ausburg of Saxonie of the Suizers do not only affirm that the Church must still continue vnto the end of the world but they prove it by the expresse Scriptures above cited The Authors of our first Scottish Confession professe that they beleeve as firmely the perpetuity of the Church as they beleeve the mysterie of the Trinity 1. Scottish Conf. article 16. Confes Vvest ch 25. n. 5. for thus they speak As we beleeve in God the Father Son and holy Ghost so we do most earnestly beleeve that from the beginning there hath been now is and to the end of the world shall be a Church The new Confession at Westminster professeth the same truth And so do also Luther Calvin as we shall see presently Now the contrarie doctrin to witt that the Church of Christ did perish or can perish is censured both by Catholiques Protestants as a most damnable errour iniurious to God against the clear Scriptures S. Aug. testimonie shall suffice for the First For against the Donatists who defended the like error and said But that Church which was of all Nations is no more Aug. in ps 101. she hath perished he subioyneth this censure This they say who are not in her O impudent speech And after ward This voice so damnable so detestable so full of presumption falshood which is sustained with no truth enlightned with no wisdome seasoned with no salt vaine rash heady pernitious the holy Ghost foresaw By the great severity of this censure may be knowne the abominable falshood of that opinion Neither is the iudgment of Caluin against that error lesse severe For writing against Servetus who defended it and who was burnt by his order at Geneva he saith I did not touch that long banishment of the Church from the earth Cal. tract Theolin refvtatione errorum Serveti p. 762. which he faineth wherein he plainly accuseth God of a lie And afterward he maketh this profession But we indeed confesse that the Church was put in glorious places otherwise God would have lied who promised that he should alwayes have some people so long as the Sun and Moone shall shine in the firmament We know what the prophets do every where teftifie of the eternall kingdome of Christ The reason of these great censures is very evident For 1. there is nothing so often and so clearly promised in the Scriptures as the perpetuitie of the Church of Christ If then notwithstanding these clear promises the Church might perish then all the other mysteries reveal'd in Scripture might be denyed then it would follow that God were a liar as Calvin reasoneth against Servetus 2. If the Church could perish then that article of the Apostles Creed I believe the holy Catholique Church would be false and therefore none could believe truely that to be which had no being This reason is brought by Luther 3. It would follow that men could not be saved Luth. tom 7. de votis verae Ecclesiae f. 148. Conf. Vvest cap. 25. n. 2. for out of the true Church there is no ordinarie possibility of Salvation as our new Confession of faith acknowledgeth Now what could be more against the goodnesse mercy of God what more iniurious to the merits of Christs passion then to take away the means of Salvation which would be clearly taken away if the Church did perish By all which may be seen that the perpetuity of Christs Church is not only clearly contayn'd in the Scriptures holy Fathers but also that it 's granted by Protestants proved by their reasons and that the contrarie opinion to witt that the Church can perish is censured both by Catholiques Protestants as a most pernicious damnable Error Thus spake the Catholique I was so satisfied of the truth of this principle that I desired no more for the evidence of it and I professed if by it the Protestant Church were proved not to be the true Church that it could not be denyed but Protestants were convinced not only by a clear truth but also by their own principles But to perform this the better the same Catholique shew me that it was necessarie to lay down an other principle to witt the definition or description of a Protestant Church And although said he this be difficult by reason that Protestants are very inconstant and changeable in their doctrin which is the essence of a Church so that the definition which will serve them this yeare may perhaps not fit them the next for which cause some have affirmed that it 's as hard to find out a definition which will alwayes agree to them as to paint Proteus or make a fit coate for the Moone yet notwithstanding these difficulties a general notion may be had of them and the best appear's to be that which is taken from their Confessions of faith So that the Protestant Church of Scotland may be described to be a Society of people beleeving the whole articles of the Scottish Confession And other Protestāt Churches as of Englād France c. may be described after the same manner by
required an accompt of the Protestant Church before Luther For they could not say the Church had perished which had been a blasphemous falshood against the most clear Scriptures they saw also that all the other pretences to the Waldenses and the rest were false and frivolous seing none of these agreed intirely with Protestants neither had any of them perpetual continuance and being ashamed of the Puritans invisible Church which we shall see to be a meer Chimera they had no other refuge but to flie vnto the Roman Church which they were therefore enforced to acknowledge to be the true Church which had alwayes remain'd albeit their first Reformers had abandonned it as a false Church accusing it of superstition Idolatrie as the most part of all visible Protestants yet continue to do But this refuge hath been shewed to serve them to no purpose These men do in a part resemble the prodigal child who never thought of returning to his Fathers house till he had spent all hâ—s means and till great misery necessity compelled him so these learned Protestants after they had fare travailed wearied themselv's much and spent all their braines in seeking out their Church before Luther and not finding it any where at length by meer necessity had their last refuge vnto their Fathers house the Catholique Church which they had before left But there was this deplorable difference between the prodigal child and them that he being truly penitent and confessing his fault with great humility was by his Father most lovingly met embraced kissed cloathed and feasted whereas they returning not with humility repentance for their separation but with idle excuses and vaine accusations without any other intention save only to get their nakednesse covered and their other vrgent necessities supplyed were neither met nor received clothed nor feasted but have perished for famine and cold and are now almost all with the decay of their late ill founded Church exstirpared out of the world They called the Roman a sick Church and their own a whole Church yet it is verifyed that their whole Church is dead and hath decayed before the sick Church And as their Church according to them was only visible in the Roman Church before Luther so it 's now invisible in it self and only visible as it was in the beginning and like to continue so vnto the end By all which considerations it is evident that no visible Protestant Church can be found before Luther and much lesse a continuall succession of it from the time of the Apostles We have travailed almost all the world over seeking this Church and we have followed diverse Protestant Guides who vndertook to shew it vnto vs but ever in the end they faile of their promises Therefore we must passe now from the Protestant visible Church which cannot be seen before Luther to their invisible Church which we shall see cannot be found before him CHAP. XXVIII That the Church of Christ ought to be alway's visible and therefore an invisible Church cannot be the true Church HAVING gone hitherto along with diverse Protestants who promised to shew vs their Church visible before Luther we must now leave them as falling short of their promises and quit all further search of this Church in the light and follow these other Protestant Guides who vndertake to find out their Church to vs in the dark For vnto that old demand where was your Church before Luther They answer that it was although invisible And in this answer of invisibility the most part of all visible Protestants and especially Presbyterians do now acquiesce thinking this last refuge such a strong and retir'd hold for them and so well guarded by the Scriptures in that answer which God gave to the complaint of Elias that they cannot be smoaked out of it But notwith â—anding these pretences the same Catholique shew me that the Church of Christ ought to be alway's visible that the invisible Protestant Church is a meer Chimerical invention against the Scriptures Fathers famous Protestants against the ends for which the Church was instituted against Protestants own principles and that many grosse absurdities follow vpon it to the disparagment of the Christian religion and advancement of Atheism The Scripture which affirmeth so clearly as we have seen above that the Church must be perpetual affirmes no lesse evidently that it must be manifest and visible For this cause the Prophet Esay compareth the Church to a Mountain Esay 2.2 The Mountain of the Lords house saith he shall be established in the top of Mountains and shall be exalted above the hil es and all Nations shall flow vnto it Again the same prophet speaking of the Church saith Vpon thy walls Esay 62.6 o Ierusalem I have appointed wâ—tchmen all the day and all the night they shall not hold their peace for ever Conforme to this first prophecie our Saviour compares his Church vnto a City seated on a hill which he saith cannot be hid Math. 5.14 and vnto a light shining in the world Conforme to the second prophecie S. Paul sheweth that Christ hath established Pastors to remain continually in the Church for the consummation of the Saints Now Ephes 4.11.12 what is more manifest then a Mountain a City built vpon a hill what more visible then light shining and Pastors continually teaching Therefore according to the Scriptures the Church of Christ which must be perpetual must be also visible and cannot be hid or invisible For the Fathers we shall bring S. Augustin who produceth the same places which he calls clear and evident to prove the same truth against the Donatists There is nothing Aug. tract 1 â—n epist Ioan. saith he more manifest then a Mountain but yet there are some Mountains vnknown because they are placed in one part of the earth The Mountain of the Church not so it must be known because it hath filled the whole face of the earth And elswhere bringing our Saviours words Idem de vnit Eccles c. 14. he saith The Church is not hid because it is not vnder a bushel but vpon a candlestick that it may shine to all who are in the house A City seated on a hil cannot be hid c. But it is as it were hid vnto the Donatists because they hear such clear and manifest testimonies which shew her to be in the whole earth and they choose rather with shut ey 's to dash against that Mountain then to go vp to it And further he saith Cont. Petil. li. 2. c. 104 Chrys hom 4. in 6. Esay The Church hath this most certain mark that she cannot be hid To the same purpose S. Chrysostom affirmeth That it is easier for the Sun to be extinguished then that the Church shall be obscured So that it is all one both in it self and with the holy Fathers to say the Church had perished and that it is hid or invisible And therefore if the one
is granted by all Christians that the Church in Communion with Rome had once this succession and professed the true faith at least for some years after the Apostles Therefore either she holds still the same true faith and so has a continued succession from the Apostles or else if she hath fail'd some other Church hath succeeded and kept the true faith in all generations thereafter But no other Church can be assigned which hath still succeeded Therefore either the Church in Communion with the sea of Rome which was once vndenyably the true Church is still the true Church and hath ever professed the same true faith or else the true Church of Christ which ought to be perpetual and visible hath perished out of the earth for many ages which no Christian can affirm Moreover as the true Church is clearly easily known by her continued succession so all false Churches are evidently discoverd by their new rising S. Irenaeus li. 3. c. 3. The most ancient Father S. Irenaeus having reckon'd out the succession of the Roman Bishops by which he shewes the succession of the true Church from the Apostles saith Haec est plenissima ostensio c. This is a most full demonstration that the same lively faith taugth by the Apostles is still even vnto this day conserved in the Church and truly delivered And by this saith he Confundimus omnes c. We confound all Novelists who cannot shew such a succession S. Hierom saith that any new Church which hath not still endured from the Apostles is not the Church of Christ Hier. dial cont Lucifer vt sup Tertull. de praescrip c. 34. Idem li. advers Hermonem c. 1. but the Synagogue of Anti-Christ For by this same very thing that they are afterwards established they shew themselves to be those whom the Apostle foretold were to arise Tertullian affirmeth that Heretiques are discovered by their age alone Again To cut short all disputes with Heretiques we vse to prescribe them by their posteriority or after rising But it is worth the observation and much illustrates this matter to consider what two contrary things the Scripture foretells of the true Church and of heresies Of the Church it shewes that it hath no later beginning then Christ who founded it and can end no sooner then the consummation of the world Both these truths are contain'd in that one sentence of Christ to speak of no more Math. 16.19 Vpon this rock will I build my Church and the gates of hell shall not prevail against it Of sects heresies it shewes iust the contrary 1. They are not so ancient as Christ but arise afterwards as S. Paul foretold the Ephesians saying I know Acts 20.29.30 that after my departure there will ravening Wolves enter in among you c. and of your selves shall arise men speaking perverse things 1. Iohn 2.19 S. Iohn saith They went out from vs. 2. As they rise lately so they quickly decay S. Paul saith 2. Tim. 3.9 They shall prosper no further The first two are verifyed clearly in the Catholique Church which being founded by Christ hath continued to this day without interruption and so shall continue vnto the end of the world For this being the work of God cannot be dissolved as Gamaliel wisely or rather divinly foretold The other two are no lesse verifyed of all false Churches For they began of late in several ages after the Apostles and albeit they seem'd sometimes firmly established yet being the works devices of men they were ever at length dissolved The first point to witt late rising is verifyd of the Protestant Churches which were not known before Luther their dissensions changes divisions and subdivisions which every day encrease and for which there is no remedie shew that they cannot endure for ever Is it not then truly admirable that the heresies which have risen against the Church being so many in number for two hundred Heresiarchs are reckoned to have been before Luther some of thē vpheld by great earthly power maintain'd by diverse svbtile and crafty wits covered with the mask of truth and promoved with furious zeal yet never one of them hath endured And vpon the other part the Catholique Church being all alone so ancient so much hated so much calumniated and persecuted by them all hath stood out against them all and endures vnto this day Is it not very considerable that all heretiques having intended by slight and might the destruction of the Catholique Church which some of them have most cruelly persecuted and the building of their own new respective Churches yet they could never get either of these two designs accomplished For the Catholique Church being founded by Christ vpon a rock cannot be shaken Whereas these new Churches albeit sometimes they seem to be brought neer vnto some setling perfection yet before they can get on the Capestone for which the Presbyterians did often in vain cry fall ever into ruin and confusion Who will consider these things may not see the finger of God in protection of his Church the clear performāce of all his promises vnto her And vpon the other part who may not see an evident curse fall vpon all heresies which like Babels can never be perfited being built vpon the sand cannot long stand or being like adulterous plants cannot take deep rootes But that you may discern the better how the true Church is so easily known by her continued succession all false Churches are so clearly discovered by their new rising I pray yow conceive in your mind these following representations which are grounded in the Scriptures holy Fathers 1. Represent vnto your self the true Church as a great River passing from one end of the earth to the other running continually from the time of Christ his Apostles through all generations And such is the Church in Communion with the sea of Rome having succession of Pastors people in all ages like a river ever running in which all the Saints as living waters have flowed vnto paradise But heretical Churches are like little brooks or rainfloods not alway's running but rising at several times after stormes tempests not compassing the earth but overflowing some petty corners of it making for a short space a great noise thereafter running more calmly and in end clean dried vp S. Augustin makes this comparison for on these words of the psalme Aug. in psal 57. They shall come to nothing as water running down he saith Let not my brethren some floods which are called Torrents affright you the water runs down for a time it makes a great noise it shall soon cease they cannot endure long Many heresies are now dead they have run in their streams as much as they could they have run out their waters are dried vp scarcely the memorie of them is to be found c. Thus he You know that the Covenant did not always run and
S. Ambrose Let vs therefore keep the precepts of our Elders and not with temerity of rude presumption violate those seals descending to vs by inheritance To the same purpose Origen writeth In our vnderstanding saith he of the Scriptures Orig. tract 27. 〈◊〉 we must not depart from the first Ecclesiasticall Tradition nor believe otherwise but as the Church of God has by succession delivered vnto vs. By this way also all heresies have been clearly discovered condemned Theodoret l. 1. hist c. 8. Theodoret expresly witnesseth that the heresy of Arius was condemned by the doctrin not written which had been always profest in the Church For there was no end by Scripture the Arians pretending that as well as the Catholiques Tertullian saith There is no good got by disputing out of the texts of Scripture But either to make a man sick or mad And the reason is because albeit you would bring never so clear Scriptures the heretiques will expound all according to their pleasures and they never faile also to bring Scriptures for themselvs so that the victory is vncertain or not so evident but by the constant belief of the Church all heretiques are clearly confounded S. Athanasius by this means confounds the Arians Behold saith he we have proved the succession of our doctrin delivered from hand to hand from father to son But as for yov ô new Iewes and Sons of Caiphas Athanas lib. 1. de decret Niceni CoÌ„ what progenitors can you name for your selvs By this means also the Error of rebaptizing those who had been baptized by heretiques was refuted and the custom of the Church to the contrary prevailed over all S. Cyprians reasons and many authorities collected from the Scriptures Aug. lib. 2 de bapt c. 9. As yet saith S. Augustin there had been no General Councell assembled in that behalf but the world was held in by the strength of Custom which was opposed to those who would bring in that novelty S. Stephen Pope and Martyr wrote to S. Cyprian in these words Nihil innovetur nisi quod traditum est Let nothing be changed nothing received but what has been delivered Herevpon I proposed this difficulty that some things were believed after the definition of a General Councel which were not believed before Therefore it would seem that the Church has not always relied on that principle to believe nothing but what was delivered by the constant testimony of their immediat Ancestors To which the Catholique answered that the clearing of this difficulty would manifest the strength evidence of the former proof First said he it is evident that the principal if not all the points maintain'd by Catholiques and now questioned by Protestants did ever appear externally in the profession practise of the whole Church and were not defined by anterior Councils Therefore according to S. Augustins rule they are Apostolical Aug. lib. 4. de baptis c. 24. For that saith he which the vniversal Church doth hold and was not instituted by Councels but has been still retayn'd in the Church is most iustly believed to have descended from no other authority than from the Apostles Therefore this obiection makes nothing for the benefit of Protestants who condemn many things which were publickly vniversally profest and practised in the Church before they were by any Councils authorized Secondly These points of faith which were determined by General Councels were not defin'd as new doctrines For either they were generally constantly believed by the whole Church till some heretiques began violently to oppose them or there were some points not so generally believed practised throughout the whole Church but some Catholiques did with submission to the iudgmeÌ„t of the Church doubt of them Now it is evident that the Church in the points of the first kind believed the same thing after the definition of a General Council which she believed before as we haue seen out of S. Athanasius concerning the Divinity of Christ which was believed as well before the great Councell of Nice as after it Neither were these other points of which some Catholiques doubted defin'd as new doctrines but the whole Church assembled in a General Council after due examination having found these points to have descended by sufficient approued testimony or tradition and being assisted by Christ the head of his body which is the Church the holy Ghost the Guide of it according to our Sauiours promise special necessary providence over his Church proposeth them to be vniversally believed without any more doubt And whosoever after this definition of the vniversal Church of her supreme authority call these things any more in question become heretiques are cast out of the Church But all good Christians who had any doubt before for want of the Churches proposeall having now got that do acquiesce and are put out of all doubt for to oppose the whole Church Aug. epist 118. ad â—anuar as S. Augustin observes would be most insolent madnesse This whole matter is clear in the question of rebaptization For it was decided by a General Council according to the custom or Tradition which was opposed before the Council to S. Cyprian Therefore the same thing was a matter of faith was believed before the Council although some did not know it to be such till the Church did interpose her supreme authority declare it to be so S. Augustin shewes how much himself relies on this iudgment and that S. Cyprian would have yielded to it if in his time it had been interposed Aug lib. â— de bapt c. 4. Neither durst we saith he affirm any such thing if we were not well grounded vpon the most vniforme authority of the vniversal Church vnto which vndoubtedly S. Cyprian also would have yielded if in his time the truth of the question had been cleared declared by a General Council established Vpon the other part these who after the determination of the Council maintaynd the same error of rebaptization were esteemed Heretiques Vincent cont he es c. 9. which made S. Vincentius cry out thus O admirable change the Authors of one self opinion are called Catholiques and the followers of it Heretiques And the reason of the difference is because as S. Augustin observes An erring disputer may be suffered in other questions not diligently tried not as yet strengthned by the full authority of the Church Aug. serm 14 de verbis Apostol in these matters an error may be suffered But after the iudgment of the Vniversal Church which is the highest authority on earth has past and condemned any error then it is no more to be suffered then these who will not hear the Church are by our Sauiours command to be esteem'd as Heathens Publicans By which the difficulty proposed is clearly answered the proof stands good That the Church has alwayes believed that which from father to son has been delivered
and amongst all doctrines which have been delivered there is none descended more clearly then the irrefragable testimony of the Catholique Church either as she is dilated throughout the whole world or as she is assembled in a General Council whereof the continual practice of the Church from the beginning is a superabvndant evidence From this truth we will briefly deduce some Corollaries 1. Since we neither ought nor can arrive vnto the certain knowledge of our Saviours and his Apostles doctrin but by the testimony of the Catholique Church this Testimony is not only necessary for the knowledge of the doctrines not written but also of these which are written because the true sense of these cannot be infallibly known but by this lively rule of faith 2. The doctrines not written which have been still believed and profest in the Church are truly Apostolical divine as well as these doctrines which are contain'd in Scripture because we have the same infallible assurance for them that we have for these 3. Since the Testimony and authority of the Vniversal Church is the only means by which we can be fully assured what was the doctrin of Christ and therefore is the formal motive of our belief it followes that what ever the Church testifieth to be revealed by God has been truly revealed and ought to be beleeued whither the matters themselvs be great or small And hereby the Protestants distinction of points fundamental not fundamental is quite overturned and shewed to be impertinent Because neither of these points are beleeved for themselv's but for the divine authority revealing them and this cannot be known but by the testimony of the Church by her authority proposing them Therefor the formal motive being the same for all points they are all alike to be beleeved when they are by the same authority of the Church sufficiently proposed and in that case to deny any thing albeit never so small for the matter is a fundamental error and clearly opposite to the formal motive of our faith for which all the points of faith are beleeved and whosoever disbeleeves any thing at all so proposed denies faith to God reiects his authority 4. He who contemnes or neglects the testimony of the Catholique Church in the time wherein he lives which is a testimony beyond all exception most worthie of credit can never come to the full certain knowledge of our Saviours doctrin For that is as it were the first step of the ladder vpon which if one set not first his foote he cannot arrive vnto the top that is vnto the first age wherein Christ his Apostles lived 5. From this principle flow all the notes of the Church As first her Vnity in all points of faith For if she has alway's beleeved nothing but what was received from hand to hand from father to son by the testimony of the Christian world and all persons within her submit to the same supreme authority of one chief Pastor of General Councels the Church cannot but have Vnity in all points of faith Secondly the holynesse of the Church flowes also from the foresaid principle For if the doctrin of the Church was holy at the beginning as all Christians must confesse and the doctrin by this continual testimony remaines ever the same as hath been proved Then the Church is still holy in all her doctrines which all tend to holynesse Thirdly the Church is also Catholique For it is by the testimony of Christians in all Nations that the doctrin of Christ is infallibly conueighed vnto vs. Lastly the Church is Apostolique For it is by her continued testimony that the doctrin of Christ is known in all generations and therefore she must have a continued succession from the Apostles Wherefore to conclude I hope that I have proved now sufficiently the Church in Communion with the Sea of Rome by receiving all her doctrines in all ages from her forefathers has ever kept the same doctrin which she first received from Christ his Apostles never changed it and therefore as she was so she still is the spouse of Christ being a fruitefull Mother yet a chast Virgin never parting from Christ for she could never be drawn from the doctrin which she once received from him neither by the bloody persecutions of the Pagans nor by the deceitfull pretexts and allurements of heretiques yea she never did dissemble the least Error in her deerest children Iude v. 3. but as S. Iude exhorts has ever contended earnestly for the faith once delivered to the Saints She has indeed been ever falsly accused as an Adulteresse by all heresies which are themselvs as we have seen before harlots and strumpets But she remaines pure chast Adulterari non potest Cypr. in tract de simplicitate Prelator Osee 2.19 saith S. Cyprian Sponsa Christi c. The Spouse of Christ cannot become an adulteresse she is chast incorrupt What she once knew of Christ she still holds and never at all parts from him as he never parts from his Church to which he said I will espouse thee to my self for ever S. Paul speaking of the great love of Christ to his Church saith that he delivered himself for it Ephes 5.25 c. that he might sanctifie it and present it vnto himself a glorious Church not having spot or wrinkle or any such thing c. And of the indissolvible coniunction between Christ and his Church he saith This is a great Sacrament Ibid. v. 32. but I say in Christ his Church As the Iewes did loaden our Saviour with lies calumnies so all heretiques strive to defame oppresse his Spouse by the same means but all in Vain For as the innocency of Christ did appear and the whole earth was filled with his praises whereas his enemies were cloathed with shame confusion were scattered through the earth had their Temple destroyed and their Nation ruined So within a short time the vnspotted innocency purity of his spouse is manifested to the shame confusion of all heresies which being accursed by the Church with all their lies calumnies are ever at length destroyed from the face of the earth for as the Wiseman has observed Ecclesiastic c. 3. v. 11 the Mothers curse rooteth vp the foundation If it was a great sin in the Iewes that they not only refused to hear and obey Christ but also falsly accused him and many wayes lyed and blasphemed against him It cannot be a small sin in heretiques that they do not only refuse to hear the Church for which crime alone they are by Christs command to be holden as Heathens Publicans but also they falsly accuse his Spouse which he loves so deerly for an Adulteresse and charge her with Idolatry Superstition all sorts of abomination These calumnies if not blasphemies are the ground of all their new doctrines pretended Reformations By which we may know the rare fabrick
can it be but wonderfull to consider that this Church being dilated throughout the world in so many diverse remote Kingdomes Provinces Countreys of different languages Customs worldly interests and some of these being enemies to others in worldly affaires should all agree in the Vnity of the same Catholique faith as if they were one man Whereas all other Churches which go out from this vnder pretext of greater purity although they do not fill the earth but are comprized in small bounds fall into such horrible dissensions and divisions that they never rest till like generations of vipers they destroy one an other and oftentimes the later destroies the former as we have seen in our time The Church in Communion with the sea of Rome may be known to be the true Church by this admirable Vnity for which Christ prayed and Christ by it may be known to have been sent from heaven who had establish't vpon earth so large a Kingdome of such admirable Vnity If the Vnity of the Catholique Church were not a special blissing of God how could it fall out to her alone How could it have continued so long among such great multitudes of people as have been and are of her Communion How comes it to passe that Vnity could never be conserved among heretiques who although but few and new could never shun the curse of Division which ever destruction followes at the heels For my part I cannot resist vnto this clear reason As this Vnity in the Catholique Church proceeds principally from the blissing of God so secondarly it flowes from the ordinary means which his divine wisdome has appointed and whereof all false Churches are destitute As first from this principle that she beleeves nothing but what has descended vnto her by the constant testimony of her forefathers in all ages from the time of Christ his Apostles By which means it has been shown that she cannot but keep Vnity in faith Secondly She receives the Decrees of all General Councils which in all reason ought to be believed to preserve that which was delivered by the Apostles and if any doubt arise about the sense of the Scriptures are more able to interpret them then any other persons To which therefore all the members of the Catholique Church do modestly wisey submit their iudgments they never ransack any matter of faith once defined but it remaines ever inviolable And lastly All Catholiques submit themselves to one Supreme Pastor whom they acknowledge to be establish't by Christ over the whole Church From whom the holy Fathers do affirm that the Vnity of the Church doth much depend This person appoynted by Christ they shew out of the Scriptures to have been S. Peter to whom Christ said Math. 16.19 Iohn 21 16.18 Cypr. in tract de simplicite Praelator I will give thee the keys of the Kingdome of Heaven c. and again Feed my sheep feed my Lambs Vpon which S. Cyprian saith That Christ might shew Vnity he establish't one Chaire and he disposed by his authority the Origin of that Vnity to proceed from One c. The Primacy is given to Peter that one Church of Christ and one Chaire might be shown S. Hierom seeing the necessity of One head Hieron lib. 1. cont Iovinian for keeping Vnity saith excellently One is chosen that a head being appoynted Occasion of schisme might be taken away And that the Bishop of Rome is successor to S. Peter in that same Dignity Primacy and that the Vnity of the Church depends vpon his authority all the holy Fathers do affirm The same S. Hierom writing to S. Damasus Bishop of Rome saith Hier ep ad Damasum With the Successor of the Fisher with the Disciple of the Crosse I speak c. I am ioyn'd in Communion with thy Holynesse that is with the Chaire of Peter vpon that rock I know the Church is built who gathereth not with thee scattereth S. Augustin affirmes Aug. cont epist fundament c. 4. that the Succession of Priests from the seat of Peter to whom our Lord after his resurrection commended his sheep to be fed vntill the present Bishop held him within the lap of the Church There is nothing more ordinary with the Fathers then to reckon out the succession of the Roman Bishops from S. Peter vnto their time Aug. epist 166. Cypr. epist 73. 45. S. Augustin tearmeth the sea of their residence the Chair of Vnity and S. Cyprian calls it the beginning of Vnity the roote of the Catholique Church As by these means the Vnity of the true Church is preserved so for want of them there can be no constant Vnity in false Churches For they all reiecting the infallible testimony authority of the Catholique Church by which we are certified of our Saviours doctrine as has been shewed put their own election and private iudgment in place of it and their iudgments being diverse they make diverse faiths having no Compasse to steer by but the Scriptures which they diversly interpret according to their pleasures Neither do they submit themselv's to the sentence of any Church for they beleeve that all Churches may erre neither is their own Church constant in her sentence for one Assembly ransacks and condemns as heresy and Anti-Christian what another has defined approved as Christian truths Neither have they any supreme Pastor to whom they obey And in a word they have no bond to ty them together except sometimes worldly interest or the hatred of another religion And when these interests faile when by mutual assistance ioyn't forces they have subdued or overturned that Church which they esteem their Common adversarie then they instantly begin to be miserably scattered divided as fresh experience sheweth how after the destructiō of the late English Church the brethren of Scotland and England became hugely divided notwithstanding the solemne League Covenant which had before so straitly tyed them together Yea it is impossible for the wit of man to make it otherwise For besides that it is impossible that many men can a long time adhere to the same falshoods as we suppose all heresies to be the nature of man being so strongly bent vpon truth this confusion division followes from the nature of their principal doctrin which is the ground work of all the rest to witt that every one should have liberty of reading interpreting Scripture and iudging the Preachers doctrin thereby From which ground there must needs arise variety of sects in religion according to the various conceipts and apprehensions of people Moreover God in his iust iudgment sends ever the curse of division among heretiques for according to their sin so are they punished They endeavoured to divide the Church and themselvs are divided and so at length destroied This God promised by the Prophet Esay when he said Esay 19.2 I will set the Aegyptians against the Aegyptians and they shall fight every one
Augustin saith God who is good would not permit evil vnlesse he being omnipotent could also do good of evil The Arausican Council saith Concil Arausican c. 25. We do not only not beleeve that some are predestinate vnto evil by the divine power but if there be any who beleeve so great a wickednesse we accurse them with all detestation The same holynesse might be shewed of the Catholique doctrin concerning free-will and the possibility of keeping the commandments with the assistance of Gods grace of Iustification of the Sacraments which all tend to holynesse to the exaltation of Gods goodnesse to the killing of sin to the advancement of piety of all good works as the holy Fathers have shown of all the points of the Catholique Church and particularly S. Augustin who saith truly in the Churches of her Communion Aug. lib. 2. de Civit. Dei c. 8. nothing filthie and wicked is proposed to be seen or followed Where either the Commandments of the true God are explained or his Miracles related or his gifts praised or his benefits desired Besides in the Catholique Church are many holy houses dedicated and consecrated to Gods service holy altars Ornaments holy vessels holy solemn worship service with many holy rites ceremonies manifesting the Maiesty magnificence of God breeding respect reverence in man And in a word this Church Militant here on earth is a true representation of the Church Triumphant in heaven still adoring praising and magnifying God Therefore holynesse of doctrin belongs rather to this Catholique Church than to the Protestant Then for holynesse of life I never knew any Iudicious Protestant but acknowledged that the Catholiques had too much the better of them Luther the first Apostle professeth that whilst he lived among the religious of S. Augustins order he observed chastity Luth. in cap. 1. ad Galat obedience and poverty that he did all things with a single heart for the glory of God fearing the last iudgment c. But after his fall from the Catholique Church he changed not only miserably his faith but also his life For thus he proclaimes his own shame Luth. tom 5. wit ser de Matrim f. 119. Et tom 1. epis fol. 334. Zuingl tom 2. in resp ad confes Lutheri f. 878. As it is not in my power to be no man so it is not in my power to be without a woman I am burned with the great flammes of my vntamed lust c. And to make himself more infamous he having vowed his chastity to God married a profest Nun named Katherin Bore who had made the like vow He is charged also by his fellow Protestants with arrogancy insolency intolerable pride which he exercised against persons of greatest quality as against the Emperour Charles the fifth and Henry the eight King of England His bitter railings his fowle and filthy expressions have bred such a stench in all his writings that they purchased to him the Title of Propheta Stercorarius or the Dunghill Prophet Shlus in Theo. Calvin lib. 2. fol. 72. These qualities are very far different from Saints vertues Concerning Calvin it is affirmed by Conradus shlusselburg a famous Lutheran that he was guilty of Sodomie and other abominable vices for which he was branded on the shoulder by the Magistrate of Noyon with a hote iron That he was striken also a little before his death by the hand of God with Herods desease and that he dyed in despaire cursing and blaspheming No lesse vices also are layd to Beza his charge who did celebrate his own shame and filthy lusts with most lascivious Epigrammes All which are not alleadgeances of Catholiques but testimonies of Protestants against themselvs Neither are these Reformers commonly even by Protestants esteemd Saints As for the common multitude which followed the Reformers Luther himself confesseth that the world is become seven times worse Luth. in postill sup Euang. Domin pae Adventus then it was before in the Papacy yea it is generally observed that Catholiques who become Protestants change their life into worse And albeit the Presbyterians during the late troubles did vsurp to themselvs very ridiculously the name of Saints yet both in the iudgment of other Protestants and in the truth of the matter they were very far from deserving that title For if we will beleeve the old Protestants avarice pride tyranny cruelty impudent railing sedition periurie and many such other vices are the Presbyterians greatest vertues and who are most exorbitant in these enormities are their greatest Saints as they instance in some chief Apostles of the Covenant in whom they affirm these vices to be palpably evident Neither have the Presbyterians any better opinion of the old Protestants whom they call Malignants as appear'd by their Excommunication thundered out against the Bishops at the Assembly of Glasgow for very horrible crimes And albeit the Bishops at least some of them were not guilty of these crimes yet there was no wise man even amongst those who loved them most that thought any of them a Saint or eminent for holynesse Neither can the Presbyterians be Saints even in their own principles vnlesse they would make their lives not only better then their belief but also contrary to it For they teaching that the Commandments are impossible to be kept even with Gods grace how can they pretend to keep them And if they keep them not how can they pretend to be Saints These are poore Saints who break every day Gods Commandments and much more who commit a mortal sin in all their actions as the Presbyterians commonly teach Their actions also which need not to be here recounted and ought to be better beleeved than their words shew that they were not Saints A late Author who had occasion to know well both sorts of Protestants gives this verdict of them Lost sheep p. 192. Amongst the legal Protestants there are many stored with moral goodnesse but the devotion and zeal is amongst the Puritans but it has eaten vp almost all morall honesty among them So the qualities which were too evident and sensible in the Presbyterians even of the greatest estimation shew clearly that they fell so far short of Saints perfections that they had not so much as Moral vertues Neither did God ever testify either the holynesse of any of their lives or of their doctrin by any miracle Vpon the other part I find the lives of Roman Catholiques especially of those who were Converters of Nations and Foundators of religious Orders Calvin Instit c. 10. par 17. to be highly extolled To speak nothing of more ancient Saints S. Bernard whom all the world knowes to have been most addicted to the Pope and Roman faith is called esteemed a Saint by Calvin and by diverse other Protestants The holynesse of S. Dominick Cent. Magd. cent 13. col 11. 79. Hacluite 2. parte 2. volum p 81. Luther cont Anabaptistas Breirly Proâ— S. Francis
and others is confessed by the Centurists The approved sanctity of S. Francis Xaverius a Iesuite who in the last age converted sundry Nations of the east Indies is testifyed by Hacluite a Minister in his book of Navigations where he doth highly praise him Luther confesseth that in the Papacy is the very kernel of piety Breirly cites the words of diverse Protestants who acknowledge that there are many holy men women in the Roman Church that Protestants are not to be compared vnto them in the least degree and that the Catholique Church hath many excellent orders and holy institutions Apol. tract 2. c. 3. sect 9. subd 1. post F. for curbing of sin and advancing of piety whereof Protestants are destitute This must be a strong truth which extorts confession from Adversaries and this Confession is a most convincent proofe against themselves Moreover amongst many of the Catholique Church there is found not an ordinary but a sublime degree of holynesse For many persons in all ages of the greatest quality honour riches have renounced the world all its pleasures that they might serve and enioy God more freely so that they have not only by Gods grace kept but also gone beyond the commandments as S. Chrysostom speaks S. Augustin describing the manners of the Catholique Church in his time after an excellent apostraphe concerning the holynesse of her doctrin saith vnto her concerning holynesse of life Aug. lib. de morib Eccl Cat. c. 30. Deservedly with thee the divine Commandments are kept far and neer By good right with thee are many given to hospitality many dutifull many mercyfull many learned many chast many holy many so burning with the love of God that in highest abstinence from all worldly pleasures incredible contempt of the world they delight only in the desert And thereafter shewing the diverse degrees of holy persons in the Catholique Church as of the Anachorits who liv'd in the wildernesse of the Monks who liv'd a part by themselvs and of others who were gathered together into Communities of religious women who separating themselvs from the company of men served God chastly diligently and having described their diverse manner of living their divin contemplations fervent prayers frequent fastings and the rest of their holy exercises he saith of the Anachorits not without admiration Aug. ibid. cap. 31. What is it I beseech you that these men who cannot but love man do see and yet can be without the sight of man Truly whatever it be it must be more excellent then all humane things since for the contemplation of it a man can live without man And a little after To whom this excellent hight of holynesse doth not appear of it 's own accord worthy of admiration how can it appear to him by our words Then of them all he professeth himself vnable to praise sufficiently these holy manners these holy orders and institutions and if he would vndertake to do it he would be affrayed lest he seemed to detract from them as if they would not please men by the simple relation of theÌ„ In end as this were an vndeniable truth appealing to the heretiques own iudgment he saith These things O Mâ—nichaeans reprove if you can But if there had been any Presbyterians in his time he had found them not only reproving these most holy things but also renouncing abiuring and accursing them as may by known by their Covenant practice at the beginning of their Reformation In this indeed the Presbyterians go beyond the Manicheans S. Augustin proceeds to the praise of the holynesse of the Clergy the Bishops Priests Deacons whose vertue he saith is so much the more wonderfull how much it 's more hard to keep it in such a kind of troublesome life amongst so great a multitude of persons with whom for their spiritual goods they do converse And yet he saith that he knew many holy persons in all these vocations as also many of the laytie of all ranks qualities living holyly in the world as if they did not vse the world and who would willingly forsake all wordly things before they forsook the love and service of God This Description of the ancient Catholique Church which the Catholique shew vnto me did represent very clearly to my sight how fitly the present Catholique Church doth agree with it in all these holy orders and Institutions and it did no lesse evidently manifest vnto me how monstruously the present Protestant Church is different from it Lastly diverse histories as well of Enemies as of friends have recorded many famous miracles wrought in the Catholique Church for confirmation of her doctrin and for manifestation of the holynesse of some persons who have lived dyed in her Communion The Magdeburgian Centurists although Protestants have recorded many great miracles done by Catholiques in the 13. chapter of every Century for 1300. years together after Christ Therefore since holynesse of life doctrin testifyed by Miracles from heaven hath in all ages from Christ been found eminently in the Roman Catholique Church and in no other we may most iustly conclude That she and no other is the true Church and lawfull spouse of Christ Aug. epist 50. ad Bonifacium S. Augustin saith The Catholique Church alone is the body of Christ c. out of this body the Holy Ghost quickens no man And a little before For as a member if it be cutt off from the body of a living man cannot retain the Spirit of life so a man who is cut off from the body of Christ the Iust cannot retain the Spirit of Iustice CHAP. XXXIV The true Church demonstrated by her Vniversality for which she is called Catholique AS the true Church is designed in the Apostles Creed by her holynesse so is she also by her Vniversality I beleeve the holy Catholique Church She is clearly also described by the same vniversality Genes 12.17 in the Scripture God said to Abraham In thy seed all the Nations of the earth shall be blessed The Prophet Esay foretould the same when he said of the Church All Nations shall flow vnto it Esay 2.2 Psalm 2. God promised this to Christ I will give thee the Gentils for thine inheritance the vtmost bounds of the earth for thy possessions Christ himself declared it Luke 24.47 when he said that repentance and remission of sins should be preached in his name vnto all Nations beginning from Hierusalem S. Paul said to the Colossians Coloss 1.6 that the Gospel was in all the world fructifyed Therefore to forbear from citing more testimonies it 's evident by the Creed by the Law and the Prophets by the Psalmes and the holy Apostles and by Christ himself the most true describer of his own body that his Church must be Catholique or Vniversal for place having the Communion of all Nations She must be also Vniversal for time that is she must endure from the time of Christ
vnto the end of the world as we have seen above in the perpetuity of the Church For of Christs kingdom Luke 1.33 Mat. 16.19 there shall be no end and the gates of hell shall not prevaile against his Church These places of Scripture are so clear for the Vniversality of the Church that S. Augustin having produced them against the Donatists for the same purpose affirmeth Aug. de Vnitate Eccl. c. 11. no man how blunt so ever he be and slow of heart can say I did not vnderstand them That none but heretiques with head-strong frowardnesse and blind fury can bark against them And that no excuse is left for those who do not beleeve them because they contradict Christs clear words The next thing then that we are to do is to see to what company of Christians whither to Protestants or to those Christians who keep Communion with the Sea of Rome this property of Vniversality by which the true Church is so clearly described doth best agree We need not make great search in this matter For if we will speak of the time before Luther the Church in Communion with the Sea of Rome was so much Catholique in regard of Protestants that there was no little company yea nor one person at all of the Protestant religion to be seen or found to contest with her for this glorious title of Catholique Whereas from Luther vpward in every generation she may be proved by the most famous testimonies histories records Monuments in the world to have been alwayes Catholique that is to have been a most ample Society keeping the Communion of Nations and to have been most eminent above all other religions sects and heresies that went out from her which being condemned by this Church were as vnprofitable boughs cut off from the vine and so remaining where they fell in petty corners of the world did soone wither and decay Again if we will make now the comparison between the Church in Communion with the Roman sea and the Protestants Churches since Luther arose we shall find the last come very short of the other for Vniversality and that for the same very reason which S. Augustin brought against the Donatists Aug. de Vnit. Eccl c. 3. These sects saith he are not found in many Nations where this to witt the Catholique Church is and this which is every where is found also even where these sects are So it may be said Protestants are not to be found in many Nations where the Catholique religion is profest and Catholiques may be found where ever Protestants are For all the diverse sorts of Protestants are comprized within Europe and possesse only the Northern parts thereof there being some most famous large kingdomes provinces even within Europe where they are not to be seen or found as in all Spaine Italy Sicily and in others they are but scantly sowen as in France Poland Germanie where they are not a handfull to the Catholiques And in these Northern places which they possesse out of which they banished by force the publick exercice of the Catholique religion and still persecute the professors of it there are not deficient Catholiques who in the midst of the enemies of their religion have alway's profest their faith But in other parts of the world where the Catholique religion doth wonderfully flourish the name of Protestants is not so much as known For the Catholique religion is not only publickly professed in the most famous Kingdomes and Provinces of Europe but also it is to be found in Africk Asia and America And albeit in diverse Countries the publick profession be Heretical Mahometical or Heathnih yet even there the Catholique Roman Church hath Fathers and children professing her faith and what she lost by the falling away of Protestants in Europe she has gained with much encrease by the propagation of the Catholique faith in the East and West Indies now of late in the great Kingdom of China where many thowsands have ēbraced the faith If then the Society of Christians in Communion with the Roman Church remaines still Catholique notwithstanding that the Protestants have falne away from her and albeit they would muster together all their forces against her how much more is she Catholique in regard of Protestants if they be taken a part by their diverse sects scattered troops as in all reason they ought to be For none should be esteem'd of one religion but these who are of one Communion and therefore since Vniversality doth necessarly include Vnity no Protestant Church can be further Vniversal then her Communion is spread which will be found to be so little a way that every one of those Protestant Churches especially being compared with the Roman Catholique will deserve rather the title of particular then of Vniversal Moreover the holy Fathers have observed that as the Church in Communiō with the sea of Rome has ever had the thing signifyed by the word Catholique so she alone has ever possessed the glorious title of Catholique whereof heretiques have been very ambitious but could never obtain it S. Augustin did esteem the title of Catholique so plain an evidence of the true Church Aug. cont epist fund c. 4. that he said In the bosome of the Church the very name of Catholique holds me which not without cause amongst so many heresies that Church alone hath so obtayn'd that although all heretiques would have themselvs called Catholiques yet when a stranger enquires any of them where the Catholiques do assemble no heretique is so bold as to shew him his own meeting place Again he saith Idem lib. de vera relig c. 6. We must hold the Communion of that Church which is called Catholique both by her owne and by strangers This name of Catholique the true Church received from the Apostles to make her be known from all hereticall Congregations which she has ever caried as a badge of truth a title of great honour S. Cyril expounding the Apostles Creed saith Cyril Hierosol Catech. 15. For this end thy faith has given to thee this article the holy Catholique Church that thou mayst avoid the polluted Conventicles of heretiques And a little after When thou commest into a Town enquire not simply where the Temple of our Lord is for heretiques also call their dens Temples Neither ask simply where the Church is but ask where is the Catholique Church For that is the proper Name of this holy Church Vpon the other part as no heresies could ever be Vniversal for time or place for he who has prescribed bounds to the Sea has also ordain'd that no heresie can cover the earth so by the divine Providence they could never obtain the title of Catholique but were ever denominated from their Authors as Arians Pelagians Lutherans Calvinists or from some accident as Protestants for protesting against the Emperours Edicts Hierom. cont Luciferianos which sorts of names S. Hierom affirmes to be
fruitfull in produceing Saints But the Protestant Church teacheth doctrines which tend to prophanesse to the neglect of piety of all good works and she is so barren in produceing Saints that she professeth to bring forth none but those who continually or dayly break mortally Gods Commandments The true Church according to the Scriptures must be Catholique or Vniversal and must convert all Nations from infidelity to Christianity But the Protestant Church is only in parts pettie corners of the earth and has never as yet converted any Nation of Infidels but according to the nature of heresy has only perverted some ill Catholiques The true Church must ever have true Pastors lawfully called and ordained deriving their Succession by an vninterrupted line from the holy Apostles But the Protestant Churches first Pastors succeeded to none and without any lawfull Vocation ordination did intrude themselves by Vsurpation into the Pastoral office as all their successors have done The true Church adheres so closly to the truth that she is called in the Scriptures The pillar ground of truth 1. Timoth 3.15 But the Protestant Church is so inconstant passing from one falshood into another that she may be called the Pillar ground of Error The true Church according to Christs promise is ever directed by the Spirit of truth into all truth But the Protestant Church is misgoverned by the Spirit of giddinesse as is known by fresh experience These considerations besides others make me see the great darknesse wherein I lay and have made me to admire of my former blindnesse that I reading so frequently the Scriptures did not see the monstrous difference which is between the Church of Christ there so clearly described and the Protestant Church to which not one propertie of the true Church contain'd in the Scriptures doth agree This shew me how necessary it is to read the Scriptures with attention and to implore the Divine Maiesty for spirituall illumination without which darknesse will seem light and light darknesse But in the holy Catholique Church I found not only promise but also perforformance of truth I found her faith to be more pretious then gold which is tried by the fire as S. Peter speaks 1. Pet. 1.7 which after greatest opposition and triall doth ever shine more brightly I found in this Church clearly fulfilled all the Prophesies and that to her do agree all the properties of the true Church described in the Scriptures For this is the Church which alone has endured since the time of the Apostles This is the Church which as a Citie seated on a hill could never be hid but as a Candle set vpon a Candlestick hath enlightned the whole world This is the Church which has been admirable for its Vnity and eminent for its sanctity replenishing the heaven with innumerable Saints who have all lived and died in the bosome of her Communion This is the Church which is Vniversal for time place which has had her gates continually open night and day to receive the strength of the Gentils which she alone has converted from infidelity to Christianity This is the Church which has had a continued succession of Pastors descending without interruption from the holy Apostles This is the Church which adheres so closely to the faith she once received that she would never part from it nor yield in one syllabe or letter neither to Heathnish cruelty nor to heretical impiety and which neither force nor flatterie could ever shake so that she may be iustly called the Pillar ground of Veritie This Church is the chast Virgin Spouse of Christ which has been ever falsly accused as an Adulteresse by all Heretical Strumpets and has been even overloaden with their Calumnies but she has alwayes adhered vnto her heavenly spouse who in his own time has manifested her innocencie and brought confusion on her Enemies And in a word this is the Church which is admirable for its order and government for its supreme authority and invincible strength for its heavenly doctrin and great holynesse and lastly for her power of working miracles What then can I do more fitly then after so great darknesse to embrace so clear a light after so many dangerous errors and wandrings to put my self in the direct way of Salvation and incorporat my self without delay into this one holy Catholique Apostolique Church wherein all the holy Fathers all the Saints have liv'd and dyed What can I vse more properly then the words of S. Augustin who saith to this purpose since we see so great help of God Aug. dt vâ—il credendi c. 17. so great profit and fruite shall we make any doubt at all to retire vnto the bosome of that Church which from the Apostolique Sea by succession of Bishops has obtaind the Soveraign authority heretiques in vain barking round about it c. To which not to yield the Primacy is either a matter of greatest impiety or of precipitat arrogancy The same Motives which held S. Augustin within the Catholique Church have drawn me vnto it To witt Idem cont epist fund c. 4. the Consent of People and Nations Authority begun by Miracles nourished by Hope enlarged by Charity and Confirmed by Antiquity The Succession of Priests from the Seat of Peter vnto the present Bishoprick And last of all the very name Catholique which not without cause this Church has only obtaind among so many Heresies Iohn 1.41 Iohn 4.29 As then S. Andrew and the Woman of Samaria were glad when they found the Messias foretould by the Prophets because they were sure to find with him all truth So am I no lesse overioyed to have found the true Church foretould and clearly described by the Messias for with her I am sure to find all truth since she is the Pillar and ground of Truth and Christ has promised to her the Spirit of truth to remain with her for ever to lead her into all truth As the Apostles believed Christ for the voice of God the Father who said Mark 9.7 Luke 10.16 This is my beloved Son heare him so I believe the Church for the voice of God the Son who said Who heares you heares me and who despiseth yow despiseth me Math. 18.19 and who will not hear the Church let him be to thee as a Heathen a Publican And as the holy Apostles did believe Christ in all things because he received all from his father so I believe the Catholique Church in all points because she has received all her doctrines from Christ his Apostles and has faithfully retaind them This Catholique Church is she alone which Lactan. lib. 4. divinar Instit c. vlt. as an auncient Father writeth retaines the true worship This is the fountain of truth and House of Faith This is the Temple of God into which if one do not enter or from which if one go astray he is a stranger from the hope of life
Rom. 3. v. 8. that good may come of it and therefore much lesse is the greatest of evils to be done such as is the renouncing of the Catholique faith and swearing of a contrary Religion against the light of a mans conscience Secondly she condemned the Helchesits in the primitive times Euseb lib 6. cap. 31. as Heretiques for affirming that it was lawfull to Christians to deny Christ externally in the time of torments persecution Thirdly the Popes of whom the Puritans think no sin to lie are so far from stirring vp Catholiques to do the forsaid abominations that they earnestly dehort them from approaching to the least degree of such impiety Which to pâ—sse by other Instances may be known by the Breviat of Pope Paul the fift directed to the English Catholiques in October 1606. Where he saith We have vnderstood that you are compelled by the threatnings of most grievous paines to go vnto the Temples of Heretiques to frequent their Meetings to be present at their Sermons Truly we vndoubtedly beleeve that those who with so great Constancy and courage have suffered most fierce persecutions and almost infinit miseries will never trespasse so as to be defiled with the society of the desertors of the Divine Law Neverthelesse We being stirred vp by the zeal of our Pastoral charge and out of the Fatherly care we have of the Salvation of your soules are forced to admonish and earnestly beseech you that by no means you would go vnto the Temples of Heretiques or heare their Sermons or communicat with them in Rites least you incurre the wrath of God For it is not lawfull for you to do these things without the dammage of the Divin worship and of your own Salvation If the Pope dehorts so earnestly the Catholiques from going to the heretiques Temples how much more doth he dehort them from abiuring the Catholique faith and from receiving the Puritans Sacraments If the Pope only connived at such actions it would be a lie and calumnie great enough to say he stirred vp Catholiques to do them But it is a monstrous lie and calumnie to say he stirres vp men to do such abominations when he stirres them vp to the contrary Neither can the Covenanters ever shew that any Pope did otherwise since ever the Protestant religion began The Catholiques beleeve that God has such a care of his Church that it needs not by periuries dissimulations or any false wayes to be advanced and they know also that all hereticall Churches need not by such vniust means to be by them subverted For by their own divisions they are sufficient to subvert themselvs as long experience hath shewed Lastly it is false that these Catholiques who against their consciences renounce their religion do it vpon hopes of the Popes Dispensation For all Catholiques know that the Pope as he himself professeth cannot dispence in any thing that is intrinsecally evil and against the eternal Law of God as that action is in the highest degree All which may be known to moderate Protestâ—nts even by the Confession of Apostat Catholiques Therefore these being so groundlesse lies and malitious calumnies the Covenant did well to begin them with the Father of lies for thus it speaks And seing many are stirred vp by Satan the Roman Anti-Christ c. But it had been no lie if the Ministers had been yoaked with the Devil in that work For they have concurred oftentimes with him to draw and force diverse Catholiques to renounce their faith against their consciences as has been known by many late experiences since the Covenant began But it is strange to see famous Protestants yea and the very same Accusers guilty of the same Crimes which they falsly lay to the charge of others which may be shewed by their own Monuments Who is esteem'd a more famous Protestant then Queen Elizabeth the Foundresse of the Late English Church And yet she is taxed by M. Knox for faigning her self to have been a Papist for bowing to Idolatry Knox Chron. pag. 226 and going to Masse all the time of her Sister Queen Maries reigne It is known also how shortly after her sisters death she subverted all that in her lay the Catholique religion albeit she sware to maintain it at her Coronation Who gave her Dispensation to vse such dissimulation in religion Surely it was not the Pope but rather she as head of her own Church which is now also subverted did dispence with her self It is yet fresh in all mens memorie how many of the Puritans did swear obedience to their Bishops and conformity to the late English Churches orders and yet when time served they subverted both who gave them Dispensations for such hypocrisies and periuries That is one of their rare privileges that they all and every one of them by more then Papal power can dispence with themselvs as Becan shewes in a special Treatise of their Privileges The third grosse vntruth of the Covenant followeth in these words We therefore willing to take away all suspicion of hypocrisy and of such double dealing with God and his Kirk protest and call the Searcher of all hearts to witnesse that our Minds and hearts do fully agree with this our Confession oath and subscription so that we are not moved for any worldly respect but are perswaded only in our Consciences c. As theÌ„ the foundation was false so is this fabrique which is raised on it For the most rigid Covenanters know that many thowsand Protestants were made to put their hands to the Covenant whose hearts were far from it and when they could shew both their hearts hands against it And they were so far from being moved without worldly respects that for these only they were induced to take the Covenant and so soone as these failed they abandoned it By all which it is evident that this Covenant which containes so many grosse lies and Calumnies against very sense and experience cannot be the Covenant of God who Loves truth and hates lies SECTION II. That the Covenant is not a Confession but a Denyal of the Faith THE Covenant carieth this Title in print The National Covenant or Confession of Faith c. But it appeared very soon to vs not to deserve that Title but rather that it ought to be called a Confossion or Denyal of the faith which it deny's not simply but with many horrible execrations and blasphemies All heresies are of a Malignant Nature consisting in denyal of some points of the Catholique faith But there are some which deny fewer and others more points of it In the primitive times some heresies were cast out of the Church for one word only against the faith But the Covenant and Presbyterian religion deny almost al the points of the Catholique faith For they run through heaven earth the Church Triumphant and Militant they leave neither God nor man the Angels nor the Saints the living nor the dead vntouched but they rob every one
practice of the whole Church against whose custome to dispute as S. Augustin affirmes is most insolent madnesse Therefore without or rather against all reason do you detest the Ceremonies of the Catholique Church No religion can be without Ceremonies and we see in the Scripture that all great mysteries are accompanyed with sublime significative Ceremonies as our Saviours Nativity Baptism Transfiguration Resurrection Ascension the Descent of the holy Ghost c. Our saviour also at all great solemn actions vsed many Ceremonies as at the raising of Lazarus the cureing of the man who was both deaf dumb Mark 7.33 and vpon many other occasions all which Ceremonies serve as Ornaments of religion presenting an external Maiesty to the senses and making the spiritual mysteries to be more clearly vnderstood to be received with greater reverence and to be more deeply imprinted in the hearts of the beholders The same might be easily verifyed of the Catholique Ceremonies Therefore you who vnder pretext of spirituality are profest Enemies to all Ceremonies do not take heed that you take all order decency from the Church service of God that you oppose the practice of Christ his Apostles and of the whole Primitive Church and do render the sublime mysteries of the Christian religion contemptible You renounce also to vse your words the Popes 5. bastard Sacraments But that is only proper to adulteresse Churches to have bastard Sacraments The Catholique Church has none but lawfull Sacraments instituted by her heavenly Spouse Iesus-Christ of admirable vertue grace as we have seen all these 5. to be But indeed you have made even those two which you keep bastard Sacraments by robbing them of all vertue and grace We shall only speak a word of your other Detestations which follow in this Section because some of them have been touched above First vnder the name of the Pope you detest the iudgment of the Catholique Church as cruel against infants dying without Baptism and for the absolute necessity of Baptism But this was also the iudgment of the Primitive Church yea of Christ himself who has said Iohn 3.5 vnlesse one be borne again of water the Spirit he shall not enter into the Kingdome of Heaven And therefore is not cruel as has been shewed above at more length Whereas your iudgment is both false and cruel against many children dying with Baptism excluding them from heaven Yea not only your Iudgment is cruel but also your practice suffering many children to dye without Baptisme Confer Hampton-Court for which cruelty King Iames affirmed that your Ministers who were guilty of it would be damned You accuse next the Catholique Church of blasphemy for beleeving the Reall Presence or Transubstantiation which you wisely make all one question and for teaching that the wicked receive the body of Christ But they are not blasphemous who do beleeve Christs words expressed by 3. Evangelists and one Apostle and who follow the constant doctrin of the holy Fathers of the auncient Church as the Catholiques do in this matter as has been shewed above And if the wicked did not receive the body of Christ how could they be guilty of it as the Apostles affirmes the vnworthy receivers of it to be But you are rather guilty of blasphemy even in the iudgment of Protestants who will not beleeve Christs clear words and deny thereby his Omnipotency Luther your first Apostles gives this Iudgment of you We censure as heretiques aliens from the Church of God the Zuinglians all Sacramentaries Luth. cont Lovanien Thes 27. who deny the body blood of Christ to be received with the Carnal Mouth in the Eucharist And a famous Doctor of his Church continues the same opinion of you for speaking of this same matter he saith the sect of the Calvinists is grown to such blasphemy and madnesse Conrad Shlussel Theol. Calvin l. 1. c. 3. that they dare call in question Gods omnipotency Then you accuse the Pope Catholique Church for Dispensations in solemn Oaths and Periuries But these are either vain or false allegations For it is certain that the Church may dispense sometimes with the bond of oaths as she may loose from punishments and free men from the bonds of sins according to that power which Christ gave to her saying whatsoever thou shall loose on earth Math. 16 shall be loosed in heaven c. But it must be for a iust cause and without the iust preiudice of others as Becan shewes Becan de ur iustitia quest 88. q. 11 or else the dispensation is not valid Periuries or false oaths need no Dispensations as you mistake or calumniate but must be only taken away by true Repentance as other sins are purged It is strange that you should deny the lawfull power of dispensing to the whole Catholique Church such as S. Paul vsed with the incestuous Corinthian and yet appropriate it to every one of your selves and should obiect that falsly as a crime to others whereof yourselves are so deeply guilty For it is known how many oaths vowes your first Reformers did either break or dispense with at their own hands and if we will beleeve King Iames Basilicon Doron p. 41. you are not behind with any in these enormities You accuse also falsly the Pope Catholique Church for dispensing in degrees of Mariage forbidden by the word of God that is by the Law of Christ vnlesse you will have the Ceremonial Law of the Iewes to be the Law of Christ and to oblige all Christians whence it would follow that if a man died without issue Deuter. 25.5 his brother should marie the Widow which yourselves do not observe but deny that it ought to be done The Church is so far from dispensing in degrees forbidden by the eternal Law of God that she has made Lawes forbidding dissolving Mariages in degrees not prohibited by the Eternal Law of God which serve as out-works to guard the divin Law She dispenseth indeed sometimes vpon good reason in her own lawes but never in the eternal Law of God which she professeth to be altogether indispensable Neither is the Pope and Catholique Church guilty of cruelty against the innocent divorced by forbidding them to marie vnlesse Christ himself and S. Paul be cruel and the Primitive Church which taught the same doctrine Luke 16.8 Our Saviour saith every one that putteth away his wife and marieth another committeth adulterie and he that marieth her committeth adulterie 1. Cor. 7.10 S Paul saith not I give commandment but our Lord that the wife depart not from her husband if she depart to remaine vnmaried or to be reconciled to her husband Whence it is clear that neither of the parties can marie so long as the other lives This was the doctrine of the holy Fathers and of the ancient Church S. Augustin proveth this in his bookes de adulterinis coniugijs
were made with the Ark about Iericho Iosue 6. And of diverse others when the Ark was carried from place to place 2. Kings 6.7 and 3. Kings 8. They were vsed also in the Primitive Church as Baronius shewes Baronius tom 1. anno 48. Basil ep 63. and mention is made of them in the Councel of Laodicea c. 17. In these Processions were oftentimes said Litanies or short prayers by which God has been often pacifyed of which S. Basil the great saith Cum Litanias dicimus non humanis verbis sed oraculis Spiritus Deum placamus When we say the Litanies we pacify God not with humane words but by the Oracles of the holy Spirit By these Processions Litanies Spond an 590. n. 4. or publique supplications the City of Rome was miraculously delivered from a furious plague in the time of S. Gregory the great and the City of Vienne in France from horrible earthquakes in the time of S. Mamertus Bishop of that City as may be seen in the Ecclesiastical history Spond an 475. n. 4. Therefore Processions Litanies are most ancient laudable they tend much to the glory of God stirring vp of devotion And the Litanies are so far from being blasphemous as you very rashly call them that they are Oracles of the holy Ghost by which Gods iudgments have been often prevented For the multitude of Mediators Advocats which you renounce the Catholique Church acknowledgeth but one Mediator who has redeemd all mankind by the shedding of his pretious bloud to witt Iesus-Christ And for the Saints she acknowledgeth them to be only Mediators Advocats to pray for her as the faithfull living pray for others which makes nothing against the one Meditation redemption of Iesus-Christ as is evident to any man who has common sense Therefore albeit you renounce the mediation of the Saints to pray for you yet the Catholique Church will not renounce the Prayers of the Saints You detest also the Manyfold Orders of the Catholique Church which are in all reckoned to be 7. to witt the Order of Porter Lector Exorcist Acolite Subdeacon Deacon Priest and which may be seen explained Catech. Rom. parte 2. de Ordine in the Roman Catechisme out of the Scriptures and holy Fathers It is sufficient to know that they were observed in the most holy Primitive times and it may be truly said that these Manyfold Orders of the Catholique Church are much more commendable then the manyfold Confusions of your Presbyterian Kirk Lastly you detest here Auricular Confession But either you detest it as vnlawfull or vnnecessary You cannot detest it as vnlawfull vnlesse you controule both your Masters Luther Calvin Luth. lib. de capt Babyl tit de penit For the first saith Secret Confession which is now kept in the Church doth mervailously please me and is profitable yea necessary neither would I wish it were not yea I reioyce that it is in the Church of Christ since it is a Soveraigne or only remedie to afflicted soules Calvin also speaketh to the same purpose saying Cal. lib. 3. Instit c. 4. When any man is troubled with his sins he may discover them to his Pastor to be comforted c. Yea not only the late English Church did allow it but also your selves do sometimes practice it confessing to your Ministers albeit some of them be not very good Secretaries telling in the pulpit what has been tould them in their care to the ruine and disgrace of some as might be shown by fresh experience If you detest it as vnnecessary then you goe against our Saviours Commission the holy Fathers For Christ having made the Apostles spiritual Iudges and having given them power to bind loose from sins it followes necessarly that the people must confesse their sins to them or else their power had been given them in vain neither could they absolve the people from what they knew not But hear S. Augustin so vnderstanding the Scripture shewing the practice of the Primitive Church Do penance saith he Aug homil 49. ex lib. 50. homil as it is done in the Church c. Let no man say to himself I doe it secretly I doe it with God God who forgives me knowes I doe it from my heart Therefore without cause was it said what you loose on earth shall be loosed in heaven Therefore without cause were the keys given to the Church Doe we make void the Evangel of God Doe we make void the words of Christ If we promise to you that which he denys doe we not deceive you And elswhere he saith There are some Idem lib. 2. de Visitat infirmor who think it sufficient to Salvation to confesse their sins to God alone For they will not or they are ashamed or disdaine to show themselv's to the Priests c. But I will not that thou be deceived by that opinion c. For his iudgment is also to be vndergone whom our Lord doth not disdaine to appoint his Vicar I passe by more testimonies for some have been brought above to this purpose Section 7. By this alone Testimony of S. Augustin you may see that your Ministers who deny the necessity of Confession or the desire of it when a Confessor cannot be had make the power of loosing to be given to the Church without cause make void the Evangel of God the words of Christ and promising you remission of your sins without Confession promise you that which Christ denys and so miserably deceive you The Catholique doctrine of Confession is a truth so engraffed in the hearts of Christians and the practice of it brings so great comfort that even these who are brought vp in a contrary heresy are enforced sometimes to make vse of it for the comfort and ease of their distressed consciences albeit they confesse for the most part to vnlawfull Pastors who have no power to absolve them And your Puritanical opinion against Confession is an old damned heresy of the Novatians Messalians Iacobits SECTION XI Of Repentance Faith Satisfactions Opus Operatum Works of Supererogation Merits Pardons Peregrinations Stations YOV say next in your Covenant We detest his desperate and vncertain Repentance His general and doubtsome faith His Satisfactions of men for their sins His Iustification by works Opus operatum works of Supererogation Merits Pardons Peregrinations and Stations Here in the first place you follow your two Masters Luther Calvin by calling the Repentance of the Catholiques desperate and vncertain Bellar. lib. 1. de penit c. 2. 5. which Cardinal Bellarmin reckons not amongst their doctrines but amongst their deceits calūnies For first it is most false that the Catholiques Repentance is desperate thtough Cōtrition be required to it since there is no more required but that which is iust and which many have had and by Gods grace may be easily had neither have any been drawn to despaire by
condemned but for doing the other they are commended in these things God commandeth a debt in those what you shall supererogate or bestow more he will render at his returne These are the excellent works of perfection to which a great treasure or reward is promised in heaven these are the Heroick acts of Vertue which are only performed in the Catholique Church and show the admirable excellency perfection of the Christian religion against which excellent works you are so great Enemies that you have not so much vertue as to approve them when they are performed by others The truth is so clearly here on the Catholiques side against you that it extorted a Confession from one of your own Coate M. Shelford a Protestant Minister who having spoken a little of the foresaid Evangelical Counsels and of the great rewards that are promised to them concludes in these words These are Gods Counsels Shelf p. 109. which of the Primitive Church were put in practise but in our times meaning of the Protestant Church they are put off with a Non placet You detest next the Catholique doctrine of Merits which you would make the ignorant beleeve to be most absurd and indeed so it will seem to any who lookes vpon it through your Ministerial spectacles representing it vnto them as if the Catholiques taught that good works done by the force of Nature and not by the power of Christs grace were meritorious of Heaven or that they taught that they were to be saved by their own merits and not by the merits of Christ whereas indeed the Catholique doctrine is iust contrary as may be seen in the Councel of Trent sess 6. can 1. 10. 32 33. and in the 8. Chapter of that same Session of which matter something has been touched above pag. 190. 191. and before that p. 171. where some words of the Councel to this purpose are cited The true sense then of the Catholiques concerning Merits is that good works done by a person in the state of grace and performed by the power strength of Christs grace have a reward of eternal life by Christs goodnesse promised vnto them The Scripture is so clear for this truth that it is wonder how any person can doubt of it it Our Saviour saith Be glad and reioyce for great is your reward in heaven Math. 5.12 Again call the workmen and pay them their hire ch 20. 8. S. Paul saith God will render to every one according to his works to them truly that according to patience in good works seek glory incorruption life eternal Rom. 2.6.7 who sowes in the Spirit shall reap in the Spirit life everlasting 1. Cor. 6.8 And of himself he saith I have fought a good fight c. concerning the rest there is laid vp for me a Crowne of Iustice c. 2. Tim. 4.7 And in the Apocalypse it is said of some Saints They shall walk with me in whites because they are worthie Whereby it is as evident as the Sun that life eternal is the reward and hire of good works and therefore they are meritorious for rewards are not given but to merits The holy Fathers are so much for this doctrine that Luther diverse Protestants doe censure them for it Prot. Apol. tract 1. sec 3. sub 6. Aug lib. 50. Homil 4. as may be seen in the Protestants Apology We shall be content to cite one only testimony of S. Augustin who saith He to witt Paul sayes that our Lord a Iust Iudge will render to him a Crowne he therefore owes it and as a Iust Iudge will pay it for the work being regarded the reward cannot be denied But the evidence of this truth is so great that it is acknowledged by other Protestants The forementioned M. Shelford saith Shelf p. 115. The main Tenet of the Scripture is that God will reward every man according to his works And much more to this purpose The Protestant Author of the Christian Moderator confesseth it yet more fully saying Christ Moder p. 67. I professe sincerely I should be so far from enforceing Papists to renounce the Doctrine of Merits that I am resolved to suffer a thowsand deaths rather then abiure so manifest a truth according to the sense wherein they explain themselves or affirm so great manifest an Errour according to the sense wherein we explain our selves Thus he But according to your principles yow have reason to renounce all merits since you deny all good works affirming that your best actions are mortal sins to which indeed not reward but punishment is due and so you will be in a very hard case if you be rewarded according to your works You renounce also Pardons or Indulgences but when these are known according to the Catholiques sense they are not such Boggles as you would make them appeare to children For these are only remissions of the temporal penance or paines which for the most part remain to be suffered for the Satisfaction of sin after the guilt thereof is taken away That the Church has this power is proved by our Saviours words Math. 16. Whatsoever thou shalt loose in earth shall be also loosed in heaven And by the practise of S. Paul who pardoned the incestuous Corinthian of the rest of his penance 2. Cor. 10. where he saith he pardoned him in the person of Christ Neither in this matter rightly vnderstood can there be any difficulty and therefore we will insist no more on it And the Ministers themselves have been known to give such pardons to some faulters freeing them from their stoole of Repentance For Pilgrimages to holy places which you detest we need not also to stand much vpon them seing they were ordained by God himself as may be seen Deuternomie 16. chapt ver 16. where Moyses saith Three times in a yeare shall all thy male appeare in the sight of our Lord thy God in the place which he shall choose The holy parents of Samuel carefully observed this precept 1. Kings 1. as also Christ himself and his blessed Mother Luke 2. Iohn 12. The Gentils likewise came from far Coūtreys to worship in Ierusalem as the Eunuch of Aethiopia Acts. 8.27 And the three wisemen came from the East Iohn 2. to adore Christ at his birth Mat. 2. The devout woemen went to visit our Saviours sepulchre Now what was the practice of the Primitive Church is so clear that it needs no proof Hier. epist 17. ad Marcellam S. Hierom saith it would be longsome to recount through every age from the Ascension of Christ to the present time the number of Bishops Martyrs and eloquent persons who have come to Ierusalem to adore Christ in these holy places c. And again The Iewes of old did worship the Holy of Holyes because there were the Cherubins the propitiatorie and Ark of the Testament Manna the Rod of Aaron the golden Altar But does not the Sepulchre of Christ seem more