the Holy Fathers in all points this truth hath been of purpose moved at large by many learned writers nor can Sectaries instance any one particular thing w ch the Roman Catholicks now hold as a point of faith which was not held by the Holy Fathers yea every particular point is granted even by Protestants themselves to have been the Doctrine or practice of the holy Fathers 3. Going out or separation is specified in the Scripture and by the holy Fathers as a note of novelty and heresie now certain it is that Sectaries could never assign any known time in which the Church of Rome went out and separated it self from any Society of Christians antienter than it self and this they grant which is a signe it is the antiontest of all Churches still and the only true 4. Of all sects of Hereticke the beginning of them withall the notable circumstances is known set down by writers No known beginning since the Apostles time of this Roman Religion which now is extant was ever mentioned by any authour whatsoever nor can be and this the very Adverfaries grant which is a sign that it is the most antient of all Religions and the very same which was established in Rome by the Apostles 5. since all Sectaries grant that the Romane Religion remained truly Catholick and Orthodox for many hundred years after the Apostles time it is and must be granted by all to be still the same unlesse evidence and that convincing can be brought in against it out of good and warrantable authours when Rome lost its true Religion in what point it did erre against its former true faith who taught that false saith first and what number adheard to it at first who stood in opposition against it who condemned it and what body of people stuck still to the true Religion for Christs true Church was still visible somewhere and to what countrey or town did any of them repair for Rome stood still for the Pope and he in it to exercise the true Religion in certain it is that most of all these circumstances would have been most exactly recorded if any such thing had happened that the Vicar of Christ should promulge an Heresie to be believed by the whole Church and that the true Church should lose its true faith which had been the greatest change and strangest point of news that ever the world had heard of since Christs time and no one Authour at least recount the circumst-nces of that great wonder is plainly incredible especially since the particular points and passages of all other heresies yea of all considerable points of news done in any Nation are alwayes commended to posterity by some Writers at least by some one the deep silence of all kinde of Authors in this businesse till Luthers time condemns this wretched Apostata and all that band against the Church of Rome upon that ungrounded and impious supposition of deadly sin of schisme of Hesie and obligeth all whom invincible ignorance excuseth not under pain of the same sins to return to the communion of the Church of Rome again Ponder further the antiquity and consequently the verity of the Roman Church upon this ground She was once in possession yea for many ages of the honourable title of being the most ancient and true Church Now this is her most just plea she hath still possession and melior est conditio possidentis of what her adversaries once her children grant was long hers by right Now by what law surely neither by the civill nor natural can she be thrust out of possession since her adversaries who are the Plaintiffs in this unjust action can prove nothing against her Deniall serves the Defendant the other must positively prove that which they can never prove Ponder lastly the Antiquity of the Roman Catholick Religion from the common sense or consent of all people from which arose that phrase of the Vulgar sort calling it the old Religion All these considerations questionless convince that the Roman Catholicks are the most antient and consequently the true Religion for here the one infers the other Si hi tacuerint lapides clamabunt if these arguments proclaim not with a voice loud enough the antiquity of the Roman Religion the very stones will speak in its behalf all ancient monuments even Gravestones and Church Windows all Abbies Collegies Churches and Chappels of which many lye buried in their own ruines for this Religions sake and crosses now groveling upon the ground for their too much favouring the antient Religion are strong witnesses of this truth Thou therefore that art wavering and carried about with every winde of doctrine harken to what the ancient of daies sayes to the of this ancient Religion Stand in the wayes and see and inquire of the old paths which is the good way and walk therein The third Point To understand the better that none but Roman Catholicks can justly pretend Apostolick antiquity consider first that rule which S. Hierom gives as a touch stone to try heresies by to reduce an heresie to its first beginning is to confute it this is it and it is well grounded in reason and Saint Irenaeus before him used the same rule and by it confuted the Valentineans and Marcionists Consider secondly this other proof of heresies novelty and salshood to wit going out and separation the scriptures make going out a distinctive mark of Hereticks Saint John speaking of Hereticks sayes They went out from us 1 Jo. 2. 19. Saint Jude sayes These are they which segregate themselves Jud. 19. Saint Paul sayes Out of our own selves shall arise men speaking perverse things to draw away disciples after themselves Act. 20. 30. And the Apostles together in Councel said We have heard that certain going forth from us have troubled you with words subverting your souls Act. 15. 24. And our Saviour gave us all his expresse admonition against being seduced by Hereticks in these words Go ye not out Mat. 24. 26. So that going out is a badge or character of an Heretick and Novelist Hence inser that since Berengarius Waldo Wyckliffe Hus Luther Carolstadius Peter Maryr Bucer Oecolampadius Ochinus Zuinglius Calvin and Beza who had all been originally Româ—n Catholicks went out from that Church they are convicted to be Novelists Hereticks and Schismaticks and since both their going out of the Church of Rome is confessed by all and easily made manifest even by this alone their heresies are easily reduced to their first beginnings and consequently according to Saint Hieromes rule confuted As for Luther who led the Van of all these troups of modern Sectaries he in the year 1517. went out of the Church of Rome and began a new sect and in the year 1529. he and his adherentâ— gave to themselves their own posterity the name of Protestants a name never heard of before the occasion of the imposition of that new name was taken by their protesting
Meditations UPON THE MARKS of the True CHURCH of CHRIST OR Motives of Credibility In behalf of the True Religion And the easiest way to finde it out By H. W. Testimonia tua credibilia facta sunt nimis Thy testimonies are made too credible Psal 92.7 Lord if that which we believe be an errour you have deceived us for this doctrine is confirmed by those signes which could not be done but by you Ricardus de S. Victore 1.1 de Trinitate c. 2. Paris Printed with Licence 1655. The Preface IF the Enemy of mankinde did not shew unto Sectaries the face of Religion in a false Glass in which he makes the very Spouse of Christ she that is so beautifull with so lovely features and of so comely a comportment in her self appear to the deluded eyes of so many souls ill-favoured ugly and in a manner monstruous and on the contrary sets out other Sects though never so contemptable in themselves for beauties most gracious and attractive disputes and â—â—arrels about Religion would be soon composed for the naturall comlinesse of the one and the uglinesse of the others covered onely with a painted exteriour would easily discover themselves My endeavour therefore shall be to unbeguile these people and shew them both parties as they are in their own native colours for effecting of which I have chosen a new medium or at least a new manner ofproposing the old many Elaborate works have been published in Vindication of the true Faith and in confutation of falshood which undoubtedly were convincing enough but because both experience and the ingenuous acknowledgement of many teach that though the intellect in many thousands rest convinced yet the will holds back and will not execute what the understanding dictates ought to be done Therefore I resolving not to be backward in contributing my endeavours towards the common good thought it not a misse to handle this great businesse of Religion by way of Meditation rather than by that of argumentation as being the most efficacious way to move the will besides its being the most clear and easie way of propounding things to the understanding especially since the subject I take in hand is both spiritual and proper for Meditation to wit the marks of the church For who can doubt but Sanctity of life and Doctrine the gift of Miracles and of Prophesying conversion of Souls Martyrdome and the like are a very connaturall matter for Meditation But as the best masters of spirit advise that in delivering matter to Meditate upon some points or considerations be suggested to the exercitant thereby to facilitate the businesse for him and yet that all that may be considered upon such a subject be not ambitiously introduced least the others understanding be prevented and forestalled So have I in this little work endeavoured to proceed setting down upon each matter only some chief considerations which may give the Reader occasion to search further himself I have also added some affections and Colloquies thereby to further the motions of the will As for the matter of the ensuing Meditations to wit the Marks of the Church this I may truly say of them that as they are in themselves a most noble matter and most worthy of a Christians Meditation and Study so are they of all other the most facile 〈◊〉 forcible means whereby to finde out the true Church That Catholick who hath a desire to make a quick dispatch of his Adversary let him encounter him with these Weapons they are an unknown treasure and not unlike to Aristoles Topicks in that they are as it were common places or fountains out of which reasons and arguments both to impugn false Sects and also to defend the Orthodox Religion are easily at any time drawn Art thou demanded the reason why thou art a Catholick Answer Because that Religion hath the marks of Christs true church upon it and consequently is it Art thou desirous to find out that onely soul-saving Faith of Christ look where thou canst finde these marks and there thou hast it and where these are wanting assuredly there the true Church is not Hast thou a mind truly to understand how incomparable a benefit God hath bestowed upon thee in making thee a member of that church out of w ch no salvatioÌ„ can be hoped for read and meditate this matter which will inform thee Roman Catholicks indeed have more and clearer texts out of the propheticall apostolick writers than any other Sect can introduce in their own behalf yet the latter have always evasions either by appealing from one sentence to another or else by insisting upon their own private exposition reduce them therefore to this matter of the marks of the Church and you will soon have them fast One thing is worthy yea necessary to be well understood by all and this is that the marks of the Church which are the motives in point of religion may be considered two ways to wit either as they are antecedent to faith or as they are subsequent and things themselves believed with divine faith for all christians who receive the the scriptures for divine must believe with divine faith that Christ gave to his church the gift of working miracles of prophesyings that the church is but one and antienter than all other Sects amongst christians that in it there are holy members that its doctrin is holy and efficacious to convert souls that it hath continued ever since christs time shal do stil untill the world have an end that the prophesies of the old law are fulfilled by christ and his church all these or the most of them must be believed as divine truths by christians for they are expressed in the holy scripture as will appear in the first point of the succeeding meditations So that sectaries must believe the true Church to be where these marks are But the same things may be also considered as they are preceding divine Faith and go before it yea or wholly independent of it and in this acception only they are motives of credibility yet most powerfully perswasive For by demonstrating to Athiests Pagans or other non-Christians out of humane history and out of the scriptures received only for books of humane authority yet held by thousands of prudent and learned men for authenticall and of great credit that such and such prodigious things or miracles and the like may be urged in strange predictions of future things contingent fulfilled in a strange contempt of worldly things and in some other such like rareties are recounted by so many authors of the greatest humane authority this cannot but convince them that there is a Deity that this Diety rules the World by a most wise Providence that the same Deity by order of good consequence is to be worshipped by some form of Religion and that that is in all likelihood yea in all certainty the most credible and true the professors of which are conspicuous by such things as out
say it is so but other Sectaries deprive it not of comely ornaments onely but even requisites and have lest in it nothing but one Sacrament to wit baptisme for their other things is but bare Bread and Wine and that now omitted and abused by many no form of Worship but some one of their ill translated Psalms and that not used by all and Preaching common to all sorts and even Sexes of People Secondly they teach things which are plainly paradoxical and asystata things not onely repugnant to most clear texts of Scripture but quite destructive of good Works and by consequence of the means for salvation for by their private spirit and each mans own interpretation of scripture they measure and square out the whole busines of Faith and Religion in this if they erre and how can they be free from errours they not onely run hazard of but plainly incur damnation for he that will not believe shall be condemned Amay with this pernicious and presumptuous tenent let the Church be your guide hear Her Shee 's exposed to no illusions of self-conceipt or of the wicked spirits whose transfiguring themselves into angels of light she can discover you cannot They deny also that man can merit by his good Works a tenent evidently contrary to all places of scripture in which the word reward is extant for merit and reward are correlatives they inferre one another to say that Christ amongst the other things he merited merited also this that mans good works done in relation to hiâ— passion and in vertue of it should be meritorious does not this more extoll Christs merits and magnifie them more than the negative opinion does many stupendious benefits favors and means for mans salvation Christ our Savior merited amongst the rest this They deny Free will at least to do good in man O imposture What 's this but a cloak for malice an occasion if not invitation allurement to sin and a stumbling block laid in the way for all to break their necks over this was a trick of Luthers and Calvins devising who after they had shamefully fallen into some enormous sins of the fltsh as they did began to broach this doctrine conformable to the lives they had begun and intended to lead thereby to save themselves from the indeleable stain of sacriledge Apostacy and infamy and because companions contribute to lessen the miseries of disgrace and dishonour by how many the more there be that participate of them therefore they indeavoured by this hellish herefie to inveagle others to adhere to them Many of them hold that the Commandements of God cannot possibly be kept O blasphemy What 's this but to impeach the divine Majesty of tyranny Can that goodnesse that infinite wise legislator impose laws under pain of damnations which are impossible to be kept stand astonisbed you heavens at this And to omlt other their assertions dishonourable to Christian Religion they hold that an act of Faith alone works that great work of mans justification that great change which the Prophet David cals the work of the right hand of him that is on high of a soul transferred from the state of being found guilty of mortal fin and by it of eternal punishment to the state of grace divine adoption and right to the eternal inheritance of the kingdom of heaven to attribute this stupendious effect to one act of faith alone as the cause either efficient or formall of it is an incredible paradox yea an impossibility besides the bad sequels which thence result that by which a man is formally justified is justice intrinsecally inherent in the soul to wit sanctifying grace and this is bestowed upon him for Christs justice to wit his merits nor can Faith alone be the efficient cause of mans justification or sanctification it is indeed a disposition but so is fear penance hopes and an act of the love of God by which act the soul is much more unired to God than by an act of Faith of mans justification therefore the efficient cause is God the formall cause divine grace and the meritory cause is Christ to wit by his merits and passion The bad sequels are many which that opinion of faith alone justifying brings first it hinders the exercise of many other vertues much recommended unto us in the holy Scripture as filiall fear offending God sorrow for having offended him and good purposes of amendment secondly it is a great let and impediment to good Works and the study of vertue for if I can be satisfied and consequently saved by producing one act of Faith only what need is there of spending my time and taking pains to pray fast watch do penance give alms What need you take pains about self-denyal carrying my Crosse and following my Saviour by imitating his vertues the three things he recommends unto us the practice of which since that opinion hinders it who does not see how pernicious it is thirdly it lays open a wide gate for all licenciousnesse sin and wickednesse for if with an act of faith onely you can repair and redress all the misery which sin brings to my soul why should I not feed all my senses with their delightfull objects follow the instinct of my flesh give the bridle to my passions and sacrifice my time my body my thoughts and my endeavours wholly to sensuality Ah deer Redeemer Now I see the reason of that your pitifull complaint Supra dorsum meum fabricaverunt peccatores upon my back sinners have built I see who they are that insteed of carrying their crosses after you and in imitation of you build upon your back and lay not onely all their obligations to Christian duties upon your sacred shoulders by omitting them but heap sin upon sin by offending more freely and lay these upon you also For what do they else who under pretence of magnifying your merits deny all merits of mans best works by denying Freewill to do good do no good by extolling the ability of Faith alone give occasion of remisnesse in vertue of falling into vice and of making shipwrack of all true faith The fourth point Consider now in order to a rectifying of thy judgement in matter of belief and for the better managing of thy life what may be inferred out of the precedent points and amongst other things first some peculiar differences betwixt the Doctrine of Romane Catholicks and that of Sectaries the one is most conformable to the holy Scriptures and our Saviours doctrine and example the other is contrary to these the ones Doctrine favours and honours the church of Christ by teaching that which is most beseeming almighty God and it the other by attributing all to an act of faith makes the Church an imperfect yea a needlesse thing for all the other priviledges and proprieties of it as also the means it hath conducing to salvation are superfluous if an act onely of faith will do all The one teacheth to
from which it had its Christian Birth O England remember the relation which is or ought to be between Rome and thee Whence ariseth this aversion and bitternes of many of thy children apainst those supream Prelates whose predecessor was once to thee a second Saviour Remember the dayes of old and return to thy self and say Convert my soul O Lord for I have sinned against thee nor doe I deserve thee for my father since I have been so disobedient to thy Church my Mother From Rome and by order of that incomparable lover of our English Nation St. Gregory came these men who made England Catholick and so Catholick that it from that time became able to make other Nations Catholick also For the two Ewaldi brothers commonly called Albus and Niger converted Westphaly Saint Willibrord converted Frizeland and Saint Boniface almost all Germany These bleffed men were Monks as S. Austin and his companions were by profession English by Nation and their Doctrine in all points according to what the Roman Catholicks now teach Now to passe further multitudes of Spanyards were converted by Andonius the Flemmings by Saint Eligius those of Franconia by S. Kilian the Danes Sweads by Ausgravius the Bulgarians by Joanieius the Moravians by Withgumgus after these follows those of Russia who were converted by means of the Emperour Basilius and the Polonians by Aegidius Tusculanus sent thither for that end by Pope John the 13. after these followed the Hungarians brought in by holy Adelbert and the Sclavonians by an other Adelbert to these succeeded the Pomeranians and those of Norway both which Nations were made Catholick by Nicholas the English Monk a man of great vertue who was afterwards chosen for Pope and called Adrian the fourth to these may be added the Livonians and Liâ—uanians the former of which were converted by Medardes the later by the Knights of Saint Mary All these Nations in order as they are here specified were converted by these men who were all Roman Catholicks to that very same faith which the Roman Church now professeth Nor were these all that were Converts of the Roman Catholicks the Tartarians with their Emperour Cassanes were made members of that Church yea and the great Turk Azatines embraced the same faith and of Jews and Sardzens that blessed Saint Vincentius a Dominican Friar converted 25 thousand to the same Catholick faith not many years before Luthers time and thus it is manifest that the Doctrine of the Church of Rome is efficacious since by it Nations in all Ages have been converted from Infidelity to Christianity The third Point Consider first what Nations Ethnicks or other non-Christians have been converted by Hereticks to Christianity not any one in all these many Ages from Christs time unto Luthers not any one Sect converted so much as any one Kingdome Country or Province of Infidels to the faith of Christ yea or to their own Sect Take a view of the whole body of Ecclesiasticall history and you shall not finde one and this consideration alone me thinks might be a sufficient conviction of the fals-hood of all sects whatsoever and a confirmation of the truth of the Roman faith Sectaries have labored much to bring some one instance in opposition to this so generall a Thesis and cite one Freculphus who seems to say that the Goths became of Pagans immediately Arians Miserable Sectaries that can finde but one example to impugne the Papists withall and in that one favour the condenmed Arians thereby to oppose Catholichy Yea and this one instance is false also as Master Southwel proves in his Analysis out of S. Austin Theodoret Sozomenus Orosius Nicephorus Baronius and others Consider secondly what insidels have been converted to Christianity by Luther or Calvin or any other Sectaries which succeeded them name any one Pagan Nation Province or Town of their converting from paganisme to Christianisme or even to any of their own Sects he that can And yet in the very dayes of Luther and Calvin Roman Catholicks and those such as Sectaries hate even for this every reason of their great zeal to wit Jesuits have converted many how many That one blessed Saint Francis Xaverius sent by the Pope of Rome Paul the third into the East Indies to convert souls laboured there incessantly for the space of ten years and converted three hundred thousand souls to the Christian Faith thus writes Bosius the Oratorian the same in effect writ many more Nay his signes of Apostleship struck astonishment even into the enemies of Catholick Religion amongst whom Hackluit well versed in the Indian affairs cals him a godly Professor the painfull Doctour of the Indian Nation and one endued with all spirituall blessings so true it is that vertue and verity force their own praises even from enemies Now if one man in ten years time converted 300000. how many hundred thousand may be converted in above a hundred years not by one but by many hundred of them who are now there sent by the like authority enabled with the like talents of vertue and learning and carried on with the same motives seeking most earnestly in Africa America India and China for those truly precious pearls immortall souls for the adorning of the heavenly Hierusalem with what successe you may learn of their great enemy and Protestant Symon Lythus who sayes that the Jesuits have filled Asia Africa and America with their Idols How great a Panegyrist he proves by thus disparaging them and their Religion let prudence judge Thus Luther and Calvin should have imployed the heat of their zeal in converting Ethnicks as these others did who begun their work about the same time that they begun theirs and whom God raised up as the greatest Prelate of the world upon occasion affirmed to oppose them Had Luther and Calvin set forth for the Indies to propagatt Christianity perhaps posferity would have preferred them before these ancient Heroes which went to setch the golden Fleece but as well said Tertullian of the old Hereticks their sorefathers These mens work was not to convert Aliens to Jesus Christ but to pervert his domesticks mark these words Protestants they drew indeed thousands from the practice of their antient yea the onely in Europe then extant Religion and from the love of Chastity Fasting Consession Pennance and Satisfaction for their sins and from the love of good works and hatred of sin to all licenciousnes and wicked liberty but this was to pervert not to convert to this no efficacy of doctrine or divine grace was requisite any proposal or the least pretence was a sufficient alarum for frail people to run after the maximes of liberty and sensuality to which self inclination carried them It s easie going with the stream or down bank but to clime up the mount of Christian persection Hic labour hoe opus est The fourth Point Consider lastly what resultancies arise and may be gathered out of these foregoing Points Amongsts others
end as the Scripture sayes it must and since there is no other but the See of Rome which can with the least shew of probability pretend to have a succession of Bishops uninterruptedly continued from the Apostles time to these our dayes the Romane See must be the Apostolick this being so as most assuredly it is change that simister opinion you misled men which you have had of the Church of Rome so long away with that contumelious language with which you vilifie and slander it lay aside passion and prejudice then let the Romane Religion be paralell'd with any one or all other Sects and after your second thoughts upon this subject you will assuredly frame a better conceipt of that so long continued and so well grounded faith Gather fourthly that the Church of Rome hath been alwayes visible which is proved by its continuall succession of chief Pastors Fifthly that since Christ must have a Visible Church upon earth and since no other but the Roman hath been visiblely conspicuous in all ages it must be Christs Church love it therefore honour it adhere to it Sixthly since there is no true religion without true Priesthood no true Priesthood without true consecration and that by Bishops Apostolically descended and since there are none of those among these later sects what hopes what comfort what security yea or probability of salvation amongst these O Chief Priest Christ O thou whom God hath anointed with the olye of gladnesse before thy fellows be thou ever blessed for sending them as thy Father sent thee be ever praised for giving that eternall Priest hood according to the order of Melchisedech to them which thy Father gave thee Silence we beseech thee all false and lying prophets that say the Lord saith and the Lord hath not sent them Send labourers into thy Vinyard and make the fruits of their labours many and great to thy glory Amen The Tenth Meditation Of Antiquity The first Point Consider first that antiquity is a mark of Christs Church this is most clear out of scripture all those places in which the indefectibility and infallibility of the Church is foretold promised or intimated prove also the Antiquity of it And I will make this my covenant saith the Lord my spirit that is upon thee and my words which I have put in thy mouth shall not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeds seed from hence forth for ever A most ample promise of the Churches antiquity and never failing Vpon thy wals O Hierusalem have I set watchmen all the day and all the night for ever they shall not be silent These so significant words cannot be verified upon the City of Hierusalem since it hath been destroyed but of Christs Church Behold I am with you all the dayes even untill the consummation of the world most expresse words of our Saviour who also said That after the sower had sown good seed then came the enemy and sowed cockle upon it the good seed of Catholick doctrine was first sowen by Christ and afterwards the devill sowed the cockle of false doctrine and heresie upon it Confider secondly the antiquity of Christs Church gathered from other reason And first its very names import thus much it is called the Church of Christ because he founded it when in mortall flesh he conversed with men and therefore it would imply a contradiction to grant it to be Christs Church and yet deny it antiquity it is also called Catholick not onely because it imbraceth all places but all times also and it is called Apostolick because it begun in the Apostles retains their doctrine and keeps their succession 2. Reason dictates to all that truth is precedent in time to falshood which is nothing else but a denyall of truth and consequently posteriour in time to it for the Father of lyes brought falshood into the world when he tempted our first Parents after their creation in the state of Grace and Knowledge of Truth 3. The holy Fathers alwayes urged this mark of the antiquity of the Catholick Church against the Novellismes of the Hereticks and their comming after that the Church of Christ was begun so did Saint Austin urge this mark against the Manicheans and Saint Hierom in his Epistle to Pammachius Hence infer first that that Sect cannot possible be yea or conceived to be Christs true Church w ch begun in such or such a year after that Christs Church was instituted Why because this posteriority of times argues diversity which excludes identity Secondly that that sect cannot possibly be the true Church of Christ which though it began in Christs or his Apostles time yet hath not continued but is now annihilated and why because its antiquity which must not onely be derived from Christs time but the same must also be without interruption continued till the worlds end is come to an end Christs Church having still its being The second point Consider now the Antiquity of the Church of Rome by which Church is understood not onely that Congregation of the faithfull which in the City of Rome and the adjacent places adhere to that Supream Bishop but all others also dispersed over all the earth that are united to the Church of Rome by the same belief by communion in the same Sacraments and by obedience to the same Supream head under Christ the Antiquity therefore of this Church is first demonstrated out of the Scripture it self Saint Paul writ that famous Epistle of his to the Church of Rome in which he gives the members thereof many great Elogiums To all that be in Rome beloved of God called Saints and again your faith is spoken of throughout the whole world When Saint Paul was come near to Rome the faithful for even then there were Christians at Rome at Puteoli and thereabouts before Saint Pauls coming thither went out of Rome to meet him and his fellow prisoners as far as Appii forum He began presently upon his arrival to preach in sine he preached the faith of Christ in Rome without any disturbance for two whole years together Of the Church of Rome Saint Peter also makes mention in these words The Church which is in Babylon salutes you so that both the Antiquity and truth also of the Romane faith is demonstrated out of Scripture Consider secondly the Antiquity of the Romane Church continued conserved uninterrupted in all ages since its being founded in the Apostles time First at all times in every age there hath been apparent a visible body of Professours of the Roman faith this is evinced clearly by that brief Catalogue of Saints put down in the sixth Meditation as also by the never interrupted Apostolick Succession of chief Pastors treated in the preceding Meditation 2. The faith and Doctrine held now by the Church of Rome accords most perfectly with the faith and Doctrine of
against that decree which was made against them at the Dyet in Germany Luther was presently writ against and confuted by many learned men in all Catholick Countries his Doctrine and he were condemned first by Pope Leo the tenth and afterward by the Councel of Trent so that Luthers going out and the beginning of his new Sect are most certainly known and recounted by many Yea the falshood and novelty of Luthers doctrine as also his going out of the Roman Church and that the said Church of Rome is Christs true Church is plainly demonstrated further by this thing which is most worthy to be taken notice of At that time when Luther began his new sect there were not in the world any Religions but these the Roman Paganisme Judaisme Mahometisme the relicks of Nestorianisme in Greece and some Hussites in Germany some one of these was Christs true Church for he had a visible Church upon earth Therefore the Roman must be it for even the Lutherans deny that any of the other could be it Hence infer first that Luther could not but know that he went out and separated himself from Christs Church by forsaking all Churches one of which he knew must be it Secondly that he could not but know that the Roman Church was it thirdly that supposing the Church of Rome were it which must be supposed or else the denyers must say Christ had no true Church upon earth it could not be guilty of any Heresie or Idolatry nor give any just cause to Luther of going out of it and consequently by his revolt from the communion of it he incurred the sin of schisme by teaching doctrine contrary to it he fell into the sin of heresie Fourthly that all that entered into that schismaticall league with him and embraced his opinions were guilty of the same sins so far forth as ignorance did not make their acts involuntary Fifthly that that schisme unlawfully begun by Luther cannot be lawfully continued by others and therefore all that are not Roman Catholicks expose themselves to evident danger of their souls unless they return to the communion of the Roman Church The fourth Point Consider now what may be drawn out of all the precedent points first that antiquity is not onely a mark of the true Church but it is one by which even the most ignorant soules may easily finde out which is the true Church and which are late sects and consequently false for a smal enquiry will bring them to the knowledge of which Religion is of the longest standing and a far lesse will discover unto them which are of the latest for of Luther above mention is made Calvin begun at Geneva anno 1538. and Protestant Religion in England begun under Queen Elizabeth though some symptoms of falling into it were difcovered in her predecessor Edward the sixth his dayes as is evident out of John Stows Chronicle and other Protestant Writers as also out of the Stature book 2. That since according to Saint Austins rule which is that if there be any thing practised in the Church universally and no time of its being introduced can be assigned that thing is to be supposed to have its first origin from the Apostles times no known beginning of the Roman Catholick Religion since the daies of the Apostles can be specified it must be the true Religion On the contrary since both the going out from the Roman Church and also the first beginnings of all later Sects are easily demonstrable none of these can be true or a soul saving Religion 3. That all who are not Roman Catholicks for these know it have great reason yea are obliged to inform themselves about the requisitenesse of antiquity in point of Religion For by a neglect of this they expose themselves to the danger of making an imprudent choice to the great prejudice of their soules whereas a compliance with this obligation of searching after the antiquity of Religion will bring them easily to a perfect insight into the defectivenesse and falshood of all save only that Religion of the Roman Catholicks Inquire therefore of the old paths you who are out of that way which your Ancestors held for above eight hundred years together in England before Luther was born you who have left the true worship of God and sacrifice to the Idols of your own fancies learn that lesson well which Moses reads to you Do ye thus requite the Lord O foolish people and unwise remember the dayes of old consider the years of many generations ask thy Father and he will shew thee thy Elders and they will tell thee What The ancient being and truth of the Catholick Religion and the non-entity of these late ones of our miserable times The Eleventh Meditation Of Unity The first Point Consider first that the true Church of Christ is but one The Scriptures Councels Fathers History and Reason prove this truth imprint in thy minde the many divine Oracles with which the true God of Wisdome hath confirmed this One is my Dove my perfect one Cant. 6. One God one Faith one Baptisme one body one spirit sayes Saint Paul Ephes 4. who also recommends to all Christians most earnestly that they will stand fast in one spirit with one minde Phil. 1.27 and that they will be like minded having the same love being of one accord and one minde Phil. 2.2 in all which places and many more he exhorts to unity in Faith Judgment and opinion Our Saviour every where speaks of his Church in the singular number tell the Church upon this rock will I build my Church intimating thereby it is but one the General Councell of Nice and Constantinople received by Protestants define and professe in their Creed that the Catholick Church is but one the holy Fathers all unanimously fight for the unity of Christs Church against Hereticks and schismaticks and History delivers unto posterity the continued succession of Popes Bishops Priests Doctours Confessors Virgins and Martyrs for fifteen centuries of years together and more all whose lives deaths books and blood have published signed and sealed their attestations that there is but one Church the Roman Church which is the Catholick Church Consider secondly and that seriously what forces natural reason brings to establish this Unity verity it self is but one and that indivisible and propositions contradictory cannot possibly be both true how then can Sects or Religions contradicting one another in one and the self same points be more than one of them true Different Nations people of different callings and qualities may meet in conjunction together and make one and the same body in Faith and Religion as it happened in the Primitive Church But different Sects and People of a contrary beliefe about the self same material objects or points of Faith for example about the real presence of Christs body in the Eucharist about Justification about Purgatory about the infallible Authority of the Church and such like cannot
Scripture and that the twelve Articles were made by the Apostles they must believe which are not expressed either in Scripture or in the Creed what and how many these things were they never yet resolved nor do they agree in the meaning of the twelve Articles they admit what latitude and liberty in believing they please they neither agree about the Canon of Scripture for some admit parts of it which others reject nor have they one authentical Edition but a multiplicity nor one and the true sense but every one follows his own private interpretation hence is it that their Ministers cannot be unanimous and preach all the same doctrine they cannot agree about the number or nature of the Sacraments for some admit fewer others more and these are instrumentall causes of grace withsome bare elements with others in form of worship they come nearer a nullity than unity for nothing now but a Psalm and that not liked of by many is used in most of the Churches they have not one head of their Church but are become Acephalist◠or if otherwise every man at least Minister when he pleaseth makes himself head of a faith particular to himself or his houshold nor have they one yea any judge of Controversies but in that every man is his own Master whence it cometh that how many men so many minds are there even about going or not to Church in which exteriour action alone many place their whole Religion without any regard who preacheth or what is his doctrine they are various so like it others are aversed from it some go and others forbear in fine no uniformity nor unity but a kinde of multiformity appears even in the most famous Sects amongsts them which be it what it will is more like that Proteus Hieroglyphick of each modern Sect metamorphising himself now into one shape now into another then any way resembles the perfectly one mysticall body of Christs true Church The fourth Point Out of these former points gather first a perfect knowledge and a lively apprehension of the far different condition of Roman Catholicks from that of Sectaries in point of Religion the one hath an admirable Systema of Faith and Religion the other a confused Chaos of disagreeing fancies and judgments onely the one hath unity mixed with a most gratefull variety the other neither unity nor variety the one hath a summe of things to be believed which is one and the same for all persons and places the other hath nothing fixt or settled in point of belief 2. Since the Roman Catholicks have in a most perfect manner this mark of Unity so much mentioned in the holy Scriptures and no other sect hath any thing that is considerable of it the former ought to be embraced by all as the true Church of Christ and the rest forsaken as false and Heretical sects 3. Since the substance of the two former points parallel'd together cannot but work strongly upon an impartial and disingaged judgment and will prosecute draw Christian soul this comparison with a desire of the truth and thy souls good and at length thou wilt finde that onely the Roman Catholicks are that populus unius labii a people of one lip saying and believing every one the same thing in matters of Religion and Faith you will find that Saint Pauls exhortation to the Corinthians I beseech you that ye all speak the same thing and that there be no schismes among you but that ye be perfectly knit together in the same mind and in the same judgment is truly fulfilled by them We acknowledge sweet Saviour that your amorous prayer to your heavenly for your Churches Unity Neither pray I for these Apostles of mine alone but for them also which shall believe in me through their word that they all may be one we acknowledge that it was beard and also is fulfilled by the members of the Roman Church and by them onely and that in such manner as forceth us to admire and cry out with the Prophet O quà m bonum ac jucundum eft habitare fratres in unum O how good and pleasant a thing it is for brethren to dwell together in unity Psal 133.1 The Twelfth Meditation Of the Amplitude and extent of the Dominions of Christ Church The first Point COnsider first the Predictions of the Prophets concerning the great extent and Amplitude of the kingdome of Christs Church Of it said David It shall rule from sea to sea Psal 71 To it spoke God by the same Prophet I will give unto thee Nations for thy Inheritance and for thy possession the bounds of the earth Psal 2 Of it spoke Esay The Nation and kingdome which will not serve thee shall perish Isa 6 And to it spoke the same Kings shall be thy nursing Fathers and Queens thy nursing Mothers Isa 49.23 Upon which place the English Bible makes this glossa Kings shall be converted to the Gospel and bestow their power and authority for the preservation of the Church Daniel also hath most strange Predictions and representations of the greatnesse of the Kingdom of Christs Church in the interpretation of the meaning of that statua and the same thing is prefigured in the four beasts representing the same foure Monarchies after which the monarchy of Christs Church was to succeed and surpasse them all Consider 2d that since this kingdom of Christ whose great dominions are here promised foretold must be now some where extant and visible upon earth that Church whether it prove the Roman Catholick or some other sect which hath not this Amplitude salendour and greatness of limits and bounds cannot be it but on the contrary that to w ch most Nations Kings and Princes have yeelded to have honored acknowledged for the kingdome of Christ that must be and no other Christs true Church The second Point Consider first the amplitude of the Church of Rome from that time to wit of Saint Gregory the great about which Sectaries say it ceased to be any longer the true Church of Christ for their imputations aspersions with which they endeavour to brand the Church of Rome must be granted to be most unjust slanders and it to be still the true Church if this mark and the others attributed to Christs Church by the scriptures be still apparent upon it In the time of Saint Gregory therefore almost all parts of the world obeyed the Church of Rome and communicated with it this appears evidently by the Epistles of that holy Doctour to the Bishops both of the Orientall and Western Churches Constantinople with the other Patriarchal Seas obeyed then the Church of Rome the Bishops of Greece yeelded to it to it the Churches of Asia to it the Churches of Affrica submitted all these stood true to the Church of Rome and when they revolted from it they fell not only into schisme but into heresie also to wit the deniall of divinity to the holy Ghost which
Davids posterity must be understood of Christs Church as the Apostles and holy Doctours averre What an argument of inveterate hatered is it against the Roman Church in which only these promisses are fulfiled to say as some body to their own shame and their Auditory's injury have both said and preached that this Magnificency and greatnesse of the Romon Church argues it to be the Kingdom of Antichrist No no the Roman Church is thy Kingdom Christ This collection of converted Nations is that which was blessed in the seed of Abraham This is that Kingdom whose largenesse and eternal duration Daniel fore-saw this is that holy mount Sion which David fore told Christ should be King of Raigne therefore O King of Kings in this thy Kingdom for ever Amen The thirteenth Meditation Of the name of Catholick The first Point Consider first that this noble Surname Catholick is one of the many Marks which distinguish the true Church from every particular Sect of hereticks The Apostles themselves gave Christs Church this significant name for it is specified in that Article of our beliefe I believe in the holy Catholick Church The Counsel of Nice also in that Creed puts this as a Mark of the true Church together with the other three Vnam Sanctam Catholicam Apostolicam Ecclesiam And the Athanasion Creed gives the true Faith the same honorable Appellation Consider secondly that the holy Fathers made use of this namâ— Catholick amongst other marks thereby to prove against hereticks 1. that the Roman Church was the true Church because it kept still that name 2. That Hereticks were not members of the true Church because they were called not by this but by some other name 3. That they themselves were members of the true Church because they were members of that Church which had alwaies borne that name For Saint Austin after that he had summ'd up many excellent marks and motives which like forcible chaines held him in the Roman Church and made him believe it was the true Church he thus concludes Lastly the very name of Catholick holds me in this Church thus argued he against the Manicheans And Pacianus one of the Nicen Fathers sayes Christian is my name and Catholick my surname And Hereticks in all ages whom the modern sectaries imitate in this as in other things aimed at this name which they see was a mark of the true Church with hopes therby to conciliate to their doctrine an opinion of its being true if they could get it christned by the name of Catholick The second Point Consider now that this honorable name is theirs by right and only theirs who have and do adhear to the Church of Rome the reasons are First because ever since the Primative Church they have held it as their birth-right and part of that inheritance which their Ancestors the Apostles to whom they only succeeded as lawfull heires left them And though many attempts have bin made by heretical pretenders to put them out of the possession of this yet they were never able to effect it so that now the Roman Catholicks hold it both by title of inheritance and also by title of prescription not of years only but ages Secondly it is the Roman Catholicks only because in them only is verified that which the name Catholick imports The word Catholick is a Greek word and it signifies Vniversal now this Universallity may be taken either with reference to time or place or doctrine or communion all and every one of these several acceptions pleads yea and proves that title to be theirs who hold with the Roman Church for that Religion only stretcheth it selfe out to all times by its Antiquity embraceth all Places by its Amplitude or extension of bounds its Faith and Doctrine is universally one and the same for all persons and its communication betwixt the members and the head is also universally one and the same Thirdly the generality of all sorts and Sects of people have in all ages been of this minde and upon occasion expressed the same in words that by Catholicks are meant those who are in communion with the Church of Rome Fourthly even the by-name Papist proves them Catholicks for by calling one Papist they mean as really the word argues one who joines in communion with the Pope and is under obedience to him Now the Pope is one of that never interrupted line of Saint Peters successours and consequently chief pastor under Christ of the Catholick Church Fiftly the name of Roman-Catholick which every one willingly gives them proves the same that the former reason proves the intention also which Sectaries have in calling these Roman Catholicks argues the same for they do it First to prevent Roman Catholicks from ingrosing the name Catholick wholy to themselves Secondly out of hopes that these will rest content with the title of Roman Catholicks and not impugne others when at any time they terme themselves Catholick with some such restrictive adjective as Protestant added to the word Catholick The third Point Consider and ponder the reason why Sectaries have no right to that honorable and Antient appellation of Catholicks The first is because there is no congruity betwixt the signification of the word Catholick and any one of these sects for they are not Universall in any of the four wayes mentioned in the former point much lesse in them all Secondly they can pretend no more why they should be called Catholicks than the Donatists Arians or other Sects could formerly which not withstanding were opposed and confuted in this very point by Saint Austin S. Hierom Saint Chrysostom as also by Pacianus S. Athanasius S. Cyrill and Justin Thirdly The practice of all sorts of people yea of those who are of the particular Sects themselves is to give Sectaries their names either from the authors name who first broached that Sect as the Arians Pelagians Donatists Montanists Manicheans Lutherans Calvenists and others or else from some principall Tenent which they maintain Hence the Monothelites Protestants Puritans Independents and Presbyterians have their names or from some exploit or genious of the persons as the Iconaclasts Geuses Quakers none ever gave these the name of Catholick Fourthly Sectaries do not nor dare they own the name of Catholick at such times as fidelity to their Religion most requires as first when they are brought before any Justice Judge or Tribunal either upon score of Religion or to give evidence in Court upon any other action true it is in time of disputation about the name Catholick who should have the best title to it then being constrained by their Adversaries to a forc't put and positive answer to the question they will let fall these or the like propositions we are Catholicks as well as you we are all Catholicks all Christians are Catholicks ungroundedly spoken and sooner said than proved unlesse taking the question for the argument be good proof In like manner when any Protestant Presbyterian
Pau. What lopping produceth in the Vines that persecution effecteth in the Church saith Saint Persecution Justin The blood of Martyrs is the seed of the Church in Triphon saith Tertullian in his Apologetick cap. ult and Saint Cyprian both said it sealed the truth of it with his blood King James also is said to have often repeated these Saint Cyprians words sanguis martyrum semen ecclesia and upon reflection of the truth of them to have often expressed his mislike of shedding Priests blood The blood of Tiburtius and Valerianus of Faustinus and Jovita of Saint Clement Saint Thecla and Saint Katherine shed for the Faith of Christ drew a far greater number than they were to believe in him did not the death of Saint Lucia the Roman widdow double in Geminianus and others converted what the Church was robbed of by her death Was not the number of Faithfull B lievers as much augmented in the conversion of Adauctus as it was diminished by the death of happy Felix And did not the Curch gaine by loosing Saint Januarius almost five thousand For so many were converted at his martyrdome Read the Martyrs sufferings those who love to read rare things and they will be convinced of what even the Apostata Julian was convinced that the sequell of persecuting Christians is the multiplication of Christians Consider a second effect of suffering for such a cause and that is the great glory which doth acrew both to God and to the sufferers thereby God cannot regale man more in this mortal life than to make him a Martyr and man cannot perform a greater point of service for God than by suffering as becomes a Martyr for no man bath greater charity than such an one In Martyrdome God compleateth man with the greatest of his favours and in the same man complieth with God in the superlative degree of his indeavours O strange and most perfect circle of perfect love Persecution betwixt God and man in martyrdom out of the Ocean of infinite love flows this felicity into man by a strange participation and from it runs back into the same abysse by a pure intention O strange reciprocation and unheard of communication betwixt God man in martyrdome O martyrdome a felicity which none conceives but he who receives it a secret which no man knows but from God who tels it a word which none understands but from him who gives it and a favour which none can deserve but let all desire it Pardon me said one I know what 's good for me fire crosse beasts breaking of my bones disjoynting of my limbs brusing of my body and all the torments that the Devill can inflict come upon me so be that I may enjoy Christ O myrrour of martyrdome blessed Bishop Ignatius if to us thy words seem so sweet how sweet were thy thoughts when thou uttered these words when thou suffered what thou longed for when thou enjoyed the reward of what thou suffered Answer thou O my soul at least guesse what a case that enamoured bea rt was in then think ruminate meditate with desire humility sorrow and purpose to be often that in affection which thou cannot till God please be in effect The third Point Ponder first that all who are out of the true Church are incapable whilest they remain so of this great purchase of martyrdome for without Catholick and true faith it is impossible to please God and without pleasing God as little possible to be a martyr Now those who are not members of Christs true Church cannot have true faith whilest they remain so Hence infer that though Sectaries suffer upon score of Religion as some of severall Sects have yet none of them are martvrs for as amongst severall Sects of believers there can be but one true Church so amongst several sorts of sufferers there 's one only of them can be true martyrs the reason of this is contained in these words of Saint Austin Non poena sed causa facit martyrem not the punishment which a man suffers but the cause for which be suffereth makes a Martyr Let him suffer torments and death never so willingly and that upon account of Religion yet he can be no martyr unlesse his Religion be the true one Occidi potest coronari non potest sayes that holy Father Infer secondly that he who will deny the Primitive Martyrs to have been of the same Religion with the Roman Catholicks which now are must positively prove in what and when the Roman Church which was once the true Church even by the Confession of all Sectaries did fall from being the true Church This fall this change this transition is inconceptible and yet Sectaries are obliged to prove it or else return to that Church again Ponder secondly that in case it were supposed that Sectaries might be capable of being truly Martyrs yet no one sect no nor all sects together out of all which Fox makes his Martyrs could make up a Martyrologe comparable to what is in the Church of Rome Gather out of the precedent points first that the mark of Martyrdome is only to be found in the Roman church and consequently that it is the true church Secondly that the martyrs of the Primitive Church and those Roman Catholicks that suffered under King Henry the eighth Queen Elizabeth and her successors were all of one Church all Roman Catholicks all true Martyrs for Sectaries could never yet prove any innovation in matters of faith or false doctrine introduced by the Church of Rome add to the former those martyrs all Catholick Priests and in number 21 who have suffered in England since the year 1640 till this present year 1654 inclusive Hail King of Martyrs Christ the meritory and exemplar cause of all true martyrdome we magnifie thee in these thy martyrs noble Champions and pious Prodigals of their blood for thee Please if it be thy blessed pleasure that in this thy cause my unworthy self with many more may have some share of these sweet sufferings and if not dye for thee at least dye for not dying for thee The seventeenth Meditation Of Prophesies and promises and the figures of the old law fulfilled in the true Church The first Point COnsider first that not only the the Prophets of the old law but Christ himself also foretold many things of great concernment which were to be verisied and fulfilled in his Church or by it in these prophesies also many large promises of ample privilegies and prerogatives made in reference to the same Church were included which were afterwards accomplished And Saint Paul often in his Epistles intimateth that the Jewish Synagogue with its sacrificies and ceremonies was a Symbol or Figure of Christs church and its proprieties So that no sect amongst Christians can or indeed doth deny these truths in affirming of which the scriptures are so clear and copious Consider secondly that the fulfilling of these prophesies is to be brought against Turks Jews Pagans
may saved and this acknowledgment did produce this effect in that honourable Lady the Countesse of Buckingham which was present at that publick disputation betwixt Mr. Fisher a Jesuit and Master White a Minister held by the Kings order For Mr. Fisher demanding of Mr. White whether or no he thought that one dying a Roman Catholick might be saved and he answering that upon his soul he thought such an one might be saved presently upon this she resolved to become a Roman Catholick and what she then purposed she soon put in execution as many thousands could witnesse Thirdly They confesse that Roman Catholicks do not erre in any fundamentall point of Faith and that they want none of the things essentially requisite to salvation and therefore the most learned Adversaries grant that Roman Catholicks are a true Church or members of the true Church though not the true Church to wit alone The consideration of this also as of the former cannot but comfort ROMAN CATHOLICKS whilest they remain so Now what a madnesse is it to fall from that Religion in which all parties agree that salvation may be had Certainly a prudent man will not venter his temporal estate upon a probable security if he can have a certainty provided also that it be lawful much lesse his eternall No man can in conscience expose his soul to hazard if he may make sure work For though in things which are necessary necessitate pracepti only a probable opinion of Doctours will save a soul harmlesse yet in things which are absolutely necesfary and means without which salvation cannot be had as the being a member of the true Church is the surest way is to be chosen Fourthly that very thing which hath been by me prefixed to my self as the end of my endeavours in these twenty Meditation which was to shew that the marks of Christs Church were to be found onely amongst the Roman Catholicks and consequently that Christs true Church was onely with them is by many of the chief protestants Writers granted by granting those things which really are the marks of Christs true Church They grant that S. Malachy S. Bernard S. Francis S. Dominick others were Roman Catholicks that they were Saints and that they wrought Miracles they grant the mark of Antiquity and that no known beginning of the Roman Church since the Apostles time which is a convincing argument that it begun in the Apostles time can be assigned They grant that the Roman Church never went out of any Society of Christians ancienter than it self They grant that no particular time can be assigned in which any innovation of Faith was introduced or change made in the Church of Rome which three things notwithstanding they ought not onely to deny but are obliged positively to prove the contrary or els grant that their forsaking the Church of Rome and caluminating it is most unjust as most certainly it is Besides this in granting as they do that the holy Fathers of the Primitive Church held the same forementioned opinions which the now existent Roman Catholicks hold consequently they must grant these two to be both one as also the Roman Catholicks to have those who were eminent in Sanctity Miracles Prophesie and the like for the holy Fathers of the Primitive Church were persons priviledged with all these great endowments and by good consequence to have the marks of Christs true Church In brief it hath been most amply proved by Catholick Authors as by the Protestants Apology and other learned Books that the ablest protestant Writers grant those things to be amongst Roman Catholicks which are truly the marks of Christs Church Read also the eleventh and thirteenth chapter in every Century of the Magdeburgians and you will see how effectually the Protestants like good advocates plead the cause of the Roman Catholicks who may truly say with Moses Our enemies are judges of the equity of our cause The second Point Consider now what things the Protestants acknowledge against themselves And here a man may truly say Out of thy own mouth I judge thee naughty servant First they disclaim from the antient Fathers and will not own them That Luther and Calvin and the Centurists doe so it is well knowne to all that read theire workes And that many of the English Protestant writers doe the same their works do witnesse True it is many of them doe pretend to appeal to the Fathers but since as many or more of them doe not but the contrary it appears by this that the Protestants are divided amongst themselves in this main point Therefore Mittam Egyptios contra Egyptios I will put the Egyptions against the Egyptions belongs to them And since of the forementioned Protestant Authors many do plainly censure and condemne the Fathers for holding popish tenents hence also it followes that they must grant them to bee all one with the now Roman Catholicks Secondly they grant that the ancient Fathers condemned in the ancient hereticks many opinions which are held by the protestants themselves now a days This is instanced at large by the author of the Progeny and others that the assertions of the old hereticks were condemned and that notwithstanding the Protestants now hold the same is evident and therefore they are forced to grant it in particular about the Sacraments the Scriptures Freewill Faith Good-works Mariage of Priests Monachism and divers other points Thirdly they grant that the four first generall Councels lawfully condemned Arius Nestorius Eutyches and Macedonius and that these were truly hereticks and yet some of them erred but in one point Therefore since to deny any one point sufficiently propounded as a truth revealed by God makes an heretick and this by the protestants own consession let any prudent man judg whether the protestants do not expose their sules to evident danger First by denying so many points now held by the Roman catholicks and the same held by the antient Fathers also Secondly by not having amongst themselves one and the same body or number of things to bee believed but on the contrary taking to themselves all liberty in believing and being actually so various and disagreeing in matters of faith as every where they are amongst them selves and so by granting these former to have been truly hereticks for their denial of some one point as they must grant it seeing the four first general councells are received in England hence it followes that they condemne and undo themselves and their own cause Founthly they grant that when Luther began there was neither true preaching nor true pastors nor true doctrine in the world Which thing though it be most false yet by granting this they grant that they themselves had no Church till Luther began and what Church began then onely could not be the true Church of Christ for want of Antiquity apostolical succession Visibility and Indefectibility which proprieties Christs Church must have True it is that Prideaux as also some others troubled
reach the ability of nature or art for such persons question lesse have conference and hold correspondence with God and de facto Insidels were brought to embrace the Catholick Faith by these motives as the cheifest inducements The truth is That it is not only in all mens opinion morally but as many learned Divines teach metaphysically impossible that that Religion should be false which God hath confirmed with his own Hand and Seal I mean with these Arguments Motives and Marks which the absolute power of God onely could produce for otherwise it would follow that God should induce men into error and be the author of falshood a thing which implies a contradiction and is incompatible with the goodnes and veracity of God and would make the divine will repugnant to it self by commanding men to serve him in the true Religion and yet leading them to a false one by the whole complex of such and so extraordinary motives as these are Thus much for the instruction and conviction of non-christians and such as do not admit the holy scripture to be the word of God Concerning which people I adde that when any of them are come so far as to believe with humane faith which may be in every ones power to do that these motives convince that to be the true church which is confirmed by those divine signes and when they do accept of that Church for such God will undoubtedly raise their humane Faith up to be divine by infusing into them the auxiliary forces of his supernatural grace and light with the habit of divine faith Now for the better understanding how from humane faith a man may ascend to an act of divine faith Note the distinction betwixt these four principles into which an act of faith may be resolved First the extrinsical motives and these are not nor can they be the efficient cause of an act of divine faith but they are dispositions that is they are motives or cause why that Religion or such a point is accepted on for the truth Secondly The Authority of the Churchs and she doth onely propound what is to be believed and gives order and direction how to proceed in the carriage of belief Thirdly The Veracity of God revealing to the Church and by the Church to us divine truths and this is the formall object or cause why the understanding assents to such a thing as a divine truth for therefore we believe that such Books are Divine because God hath revealed to the Church that they are so Fourthly The habit of Divine Faith together with divine grace and these are the efficient cause of an act of Divine Faith All these four principles intervene in the analysis of theologicall Faith but with subordination to one another and not as so many independent first principles of Faith for the first immediate and indemonstrable cause of mans assent is God revealing though the cause of accepting such a faith must be the motives of credibility I conclude this Preface with giving the Reader notice that before I begin with the Meditations of the particular Marks of which I have chosen out onely 16. I thought fit to premise 4 Meditations which are both of most necessary subjects in themselves as also preparatives for the more fruitfull perusage of those which follow And for a clearer demonstration to Sectaries that such and such are put for marks of Christs Church by scripture it self I have of set purpose cited the proofs universally out of the Protestants own Bible A Table of the severall Meditations following MEd. 1. Of the end of Man Page 1 Med. 2. Of divine Faith Page 11 Med. 3. Of Christs true Church Page 22 Med. 4. Of the Marks in generall Page 33 Med. 5. Of Miracles Page 46 Med. 6. Of Sanctity of Life Page 57 Med. 7. Of Holinesse of Doctrine Page 73 Med. 8. Of the Conversion of nations Page 91 Med. 9. Of the Vninterupted and Apostolical Succession of the Pastors of the Church Page 106 10. Of the antiquity of the true church Page 123 Med. 11. Of Vnity in matters of Faith and Religion Page 143 Med. 12. Of the Amplitude and Extent of the Dominions of Christs Church Page 156 Med. 13. Of the Name of Catholick and whose it is by right Page 167 Med. 14. Of the gift of Prophesie Page 176 15. Of easy Decission of Controversies Page 186 16. Of Persecution and Martyrdome Page 198 Med. 17. Of the Prophecies and Promises and Figures of the old Law fulfilled in Christes Church Page 208 Med. 18. Of Temporal blessings Miraculously bestowed on the Defenders and Propagators of the Catholick Religion Page 219 Med. 19. Of the Disasters and Vnhappy ends of the Opposers and Enemies of the Roman Church Page 233 M. 20. Of the Confession of Adversaries Page 249 Of the end of Man The first Meditation and a ground to those which follow after Of the End of Man Of the means to attain it and of the Use which is to be made of that means The first Point COnsider first how the Almighty drawing man by the act of creation out of the darksome abysse of that non-entity or nothing in which hee had laine from all eternity past without any reall being and bringing him into the light of life now a rational and noble creature placed him in this inferiour world but for what end to spend precious time in searching after sensull pleasures in hunting after honours in scraping up riches No the end for which God created thee man was more sublime than so it was a supernatural end an end of the highest perfection and the most to be wished for that can possibly be to serve God in this life and to enjoy eternally the beatisicall Vision of him in the life to come this was that which God intended in creating thee do thou prefix to thy self the same end if thou will be happy Consider Secondly for the better understanding of this mainly fundamental point that this end hath two parts or is twofold So sayes St. Paul Ye have your fruit unto sanctification but your end eternall life And our Saviour intimateth the same in these Divine words Matt. 6. 33. Seek first the kingdome of God and his righteousnesse so that here 's sanctity and eternall beatitude the one is to be practised in this life the other shall be purchased in the next the one is finis maximus and the other is the remote end and as the self same thing may be both the end and the means also respectively so here holinesse of life though it be really mans end in this life for he is created to serve God in this life yet in respect of the finall end which is eternally to enjoy that insinite goodnesse the former is onely the means by which the latter is attainable Gather out of this Fundamentall point a strong resolution and effectuall desire from henceforth to make the consideration of this so noble end thy serious and frequent
is to hazard the winning or losing heaven Heaven is the Wager Resolution shoots the Arrow the true Church is the white let deliberation take right aym and earnestly beg the direction of the Almighty who hath also bent his how and prepared it by saying Lord demonstrate unto me thy wayes and teach me thy paths send forth thy light and thy truth that they may lead me unto thy holy mountain and into the Tabernacles of thy Church Amen The Second Meditation Of Divine Faith The first Point Consider first what Faith is both in respect of the habit and the act Habitual Faith is a supernatural vertue infused by God into the soule of man by which his understanding is illuminated inabled and inclined to believe stedfastly all those things to be true which God hath revealed to his Church It differs much from other intellectuall habits as from Science which relyes on the evidence of the thing Faith on Authority to wit of God From opinion doubtfulnesse suspicion which do not satissie the understanding Faith convinceth it from civil or humane faith which is subject to error but Theologicall and divine Faith is that cui non potest subesse falsum no falshood dare insinuate it self into the company of Divine Faith Actuall Faith is no other thing but the exercise or act proceeding from the habit of Faith it is a firm assent of the understanding believing such particulars revealed by God to wit that one and the self same nature and essence of God is in three distinct persons that Christ is both God and man and yet not two but only one thing that there is heaven that there is hell and the like to be true so that the material things believed are the objects of those acts Consider secondly The insallible certainty which an act of divine faith hath in it the certainty of it hangs upon these two cardinal attributes of divine wisdome and goodnesse by the former of which we are warranted that God cannot by ignorance be deceived by the second we are secured that he will not deceive by revealing that for a truth which is false since both these perfections are in him infinite This infinite authority therefore of God revealing being the motive or formal object of an act of faith for therefore we believe such a thing to be true because God hath revealed it makes these acts most true Gather hence what an admirable benefit the gift of divine Faith is and not the habit onely but the acts also are such since to the producing of every one of them is required a congruous cogitation and a pious affection of the will besides the application of mans endeavour both which are favours from Almighty God Purpose a frequent exercise of producing acts of Faith about those holy misteries which God hath revealed to his Church thou that art a member of it The second Point Consider now the necessity of this virtue of Divine Faith first from the Testimonies of holy Scripture without faith faith Saint Paul it is impossible to please God He that shall be found at his death devoid of this virtue shall not onely not please God a misery great enough but shall moreover inevitably incur the greatest of all miseries eternal damnation He that will not believe shall be condemned fearfull words but spoken by Christ himself heavy news for such as die not Catholicks but told by truth it self Hence resolve that as the means to please God is to begin by true Faith so the means to get true Faith is by becoming a Member of the true Church Consider also that as the eye is the light of the body and the understanding the natural eye and light of the Soule so Divine Faith is the supernatural light of the understanding Nisi credideritis non intelligetis what say you Socinians to this Oracle of divine Truth unlesse you believe what The mysteries of the Kingdom of God and amongst the rest the possibility and actuall gift of infallible Faith How With Divine Faith What will follow Non intelliget is you shall have no understanding of those arcana or sacred secrets into which Faith dives true it is that humane faith and natural reason drawn from the consideration of those things which are marks of the true Church are previous conditions prerequisite to divine Faith whose acts are rational and it an intellectual habit but this is not to make natural reason the formal object or basis and ultimate resolution of maters of faith Mans intellect hath but a small sphere of activity in Order to a perception of divine things but so sarre forth as it is elevated by Divine Faith As for us who hope we are true believers let not us content our selves with humane Faith but petition Gods divine Majesty for that Faith which is his heavenly gift Lord adauge nobis fidem increase in us Faith true faith infallible Faith divine Faith make us strong in faith that by it we may know thee and whom thou sent Jesus Christ Gather out of this point one reason amongst others why many Sectaries are so bad Paraphrastes and expounders of Scripture and why they hold such Paradoxes and improbable opinions in these main matters of Faith To wit because they want divine and Theological fith so true that truth is unlesse ye will believe ye shall not understand The third Point Consider now what is to be believed and how we are to proceed in the exercise of the virtue of faith this will be facilitated by understanding the precepts of Faith which are two the one Affirmative the other Negative The Affirmative Precept obligeth every one to believe actually and expresly some particular points of Faith and the rest implicitly or in general that is all whatsoever the holy Catholike Church believes yet so in general that every one is bound to be in a readinesse and disposition to embrace and assent to the other particulars when and accordingly as they shall be sufficiently propounded by the true Church Now for a better information of what particulars are expresly to be believed Note that of these materiall objects or points of Faith some are so essentially requisite to salvation that a pure non-knowledgement or not believing them expresly and in particular is destructive of salvation these are called necessary necessitate medii such are these two which Saint Paul mentions in these words but without faith it is impossible to please God for he that cometh to God must believe that he is to wit that there is a God and that he is a rewarder of them that diligently seek him Here it is expresly set down that there is no coming to God no enjoying him without believing that there is a God and that he is a rewarder and these two are to be believed by all even Ethnicks and Infidels But those to whom the Evangelicall law hath been sufficiently propounded must believe besides these two Christ and the blessed Trinity
since almost each Saint wrought so many Ponder this Admire this Gloria haec est omnibus Sanctis ejus this glory of working miracles is proper onely to the Saints of Gods Church and therefore those who have been priviledged with power to work these are the Saints of his Church The third Point Consider now what confirmation any of these modern Sects hath from Miracles none at all Luther and Calvin knew full well that Miracles were great marks signes of true doctrine and therefore to authorize themselves they attempted these Luther began to dispossesse a certain Wench a spiritual daughter of his but insteed of delivering her from the injury himself fell into his hands for the Devill setting upon him almost kild him as Staphysus eye witnesses report His second attempt was to raise from death a man drowned in the river Elbe Nesenus by name he comes to the place with a retinue of his new Prosellytes and others he views the body mutters some obscure words seconded with various changes of his countenance but the man stirred not at which Luther went away not a little confounded Calvin agreed underhand with a poore man called Bruley upon promise of some temporal succour that he should fain himself sick and seemingly grow worse and worse and at length die all this begun to be acted as was agreed upon Calvin is called to the poor mans house he comes with a great deal of gravity and resentment people flock apace and a greater blind is made just as the man dies Calvin takes hold of his hand and conjures him in the name of God to rise but by the just judgement of God the man proves to be really dead the poor mans wife conscious of their combining together charges Calvin with the death of her husband and discovers to Calvins shame the whole designe and thus stands the case with Sectaries in point of Miracles no no God will not with his seal confirm lyes heresies blasphemies The fourth Point Consider now some sequels derived out of the former points first one of the main reasons why Sectaries calumniate inveigh so much against some Miracles for many they cannot deny done by the Roman Catholikes is because they have none themselves and by good consequence they have not the true Church amongst them since they have not this mark which the Scripture attributes to Christs Church Secondly that the above mentioned holy fathers were all Roman Catholicks even for this very reason if there were no other to wit because they recount the Miracles of other Saints praise them and urge them as an impregnable argument against Hereticks this thing is most worthy of consideration Thirdly that the Church of Christ is onely amongst the Roman Catholicks since onely true miracles many and most strange ones were done by them and are done by them even in these our dayes And now thou O Lord who art wonderfull in thy Saints work thy wonted wonders and restore sight to those souls who have the eyes of their under standings so in a manner put out by ignorance passion or malice that they cannot see this mark of mighty Miracles upon thy Church Open with that thy Ephphata those Ears that will not hear thy Church which thou commands upon pain of being reputed no better than Heathenish should be heard Say to the lame Rise and Walk direct the footsteps of those that stray even out of that in which fools cannot go amisse that so all may return to thy Church their best House and Home Amen The sixth Meditation Of Sanctity of life The first Point COnsider first that sanctity and perfection which consists in a perfect accomplishment of the divine Will and a conformity of humane will to it is a mark of Christs true Church The holy Scriptures are most copious in the proof of this Sanctity becomes thy House O Lord unto the length of dayes to wit for ever thus King David expresses this mark immediately after that of miracles and the other marks in these words Testimonia tua credibilia facta sunt nimis to those that are members of Christs Church saies Saint Paul The Temple of God is holy which Temple you are and God himself sayes Beye holy because I am holy our Saviour inculcated this truth often Ye have not chosen me but I have chosen you and ordained you that you go and bring forth fruit and that your fruit should remain and again he sayes in plain terms that by their fruits you shall know them Man is the Tree saies S. Austin and his actions are the fruit in fine our Lord sayes to all the members of his Church Be ye perfect even as your heavenly father is perfect Hence appears evidently that sanctity and perfection is a mark of Christs true Church And Hence must be inferred that where this is wanting there the true Church of Christ hath no being where this is truly found there is the true Church discovered Be thou therefore an impartial judge in this point of Sanctity without which in some degree there is no salvation to be hoped for 1 beg the assistance of divine grace that no self ends or worldly interests no prejudice or passion may disturbe thee or hinder thee in this search after true Sanctity and the Communion of Saints which are onely to be found in the holy Catholike Church The second Point To understand how truly true Sanctity and perfection hath been taken to heart alwayes amongst Roman Catholicks Consider these three things following First the means their Religion affords them for the acquiring of true Sanctity Secondly The use they make of such means Thirdly The number and multitude of their Saints Consider therefore 1. That all the helps and requisites which the study of perfection can stand in need of are to be had amongst them to acquire the benefits of divine grace and justification as also to increase the same and to recover them again being lost As 1. The holy Sacraments are the main means now who makes any doubt but that the Roman Catholicks make most frequent and Religious use of these but especially the holy SACRAMENT of the ALTAR and that of Confession which is alwayes accompanied with the exercise of many Acts of other vertues as humility sorrow good purposes victory over ones self Faith Hope and Charity they find by daily experience to be great helps to vertue 2. Their form of worship and that divine Sacrifice of holy Masse which all antiquity ever honoured is both a motive to all acts of vertue a means to obtain vertue and a work upon which all vertues attend it is both impretatory and propitiatory in the highest degree 3. Another great furtherer most efficacious means to vertue is Prayer both mentall and vocall to the good and frequent performance of which as the Roman Catholicks are most conformable to the Counsell of our Saviour by being most addicted to it of all
fulfill both parts of Christian duty decline from evil and do good and prescribes the means the other gives occasion to sinne freely and puts a barre against vertue the one hath a pleasant taste at first and seemingly rellisheth well but in the operation proves rank poyson to the soul the other seems harsh and hath somewhat of the bitter in it but in effect it proves a true cordiall the teachers of the one are those of whom our Saviour bids us beware that come in the sheeps cloathing of soft indulgent and condescending Doctrine but the effects of it proves them to be interiourly ravenous wolves the others are like good shepherds who restrain yet feed their sheep and govern them well In fine the one doctrine leads to the narrow way and strait gate which leads to life the other points out the broad way and wide gate which leads to perdition Inferre secondly that since these tenents of Sectaries make many become Sensualists and Syren-like have a sweet sound pleasing to the ear yet destroy and kill those therefore that desire to escape all danger must imitate Ulisses whose companions being inveigled by the charms of Circe were metamorphosed into Hogs an excellent Hieroglyphick of some Sects and the effects they produce but Ulisses himself by stopping his ears miss'd the hearing of her bewitching voyce and by that means got safe away If you shun not the occasions of hearing bad language and dangerous Doctrine Saint James his words He that loves danger shall perish therein will be verified in you Where your eternal interest is concern'd seek the greatest security and adhere to that Doctrine which most favours fanctity which the more you shall love the more shall you resemble the holy of holies Christ himself The eighth Meditation Of the Conversion of Nations by the efficacy of Doctrine The first Point COnsider first how that the great Commander of the world in chief Christ Jesus resolving to reduce into that one Kingdome of his Church all those Nations which the rebellious Princes of darknes had kept enthral'd in the slavery of infidelity for the effecting of this great designe first made choice of twelve men which he called his Apostles who were to be seconded by new supplies from time to time till that great conquest were finished the arms because the war was a spirituall one in which souls were more looked after and esteemed a greater booty than bodies were to be such as that noble Champion Saint Paul gives us a list of to wit Verity for the sword belt or scarfe the breast plate justice the shield of faith the helmet of salvation and the sword was to be the word of God this he calls the Armour of God This word was the sword which was to doe the deed Of this the same Saint Paul said that the word of God was Efficacious and more penetrating than any two edged sword and of it our Saviour meant when he said I will give you a mouth and Wisdome against which all your adversaries shall not be able to resist And he expressed their Commission in these words Goe teach all Nations baptizing them Consider secondly what may be hence infer'd as undenyable First that efficacy of Doctrine and the conversion of souls thereby is a signe and mark of Christs true Church for at this aimed king David when he said that the Law of the Lord was not only immaculate but converting soules Secondly that that Church was and is the true Church of Christ which hath in all ages and doth still prosecute the same work of converting soules The second Point Consider now the efficacy of the Roman Catholick doctrine And first a priori as from the cause Mans intellective faculty aimes at truth and seeks to perfect it selfe in the knowledge thereof as being it 's naturall object and for the rationall appetite the will good is that which it hunts after Now certaine it is that the Church of Rome teacheth the most noble and sublime things that can be studyed or conceived Such are the nature of the Divine effence and its perfections the eternall beatitude of man and the most comfortable and efficacious means to obtaine it and how to remove the letts and impediments to the purchase of it Add to these the excellency of Christs Church and its holy Sacraments and Sacrifice together with the doctrine contained in the Second point of the former meditation And as for the verity of this Catholick doctrine it is grounded upon the greatest authority that can be exacted yea or wished for to wit the veracity of God and the testimony of that Church which undoubtedly deserves more credite than any single person or particular Sect in the world that is the Church of the Roman Catholicks dispersed over all the world Now these things so great and so beneficial to mans soul established also by so unquestionable authority how can they but move the will that is the rational appetite of man the sensitive indeed a thing not more excellent in man than in bruits finds the effects of Luther and Calvin's doctrine more agreeable to it but speaking of the soul as rational in loves that which is truly good Quid enim fortius desiderat anima quam veritatem As truly said Saint Austin Tract 26. in Joan. Consider secondly the efficacy of this doctrine à posteriori or from its effects the forcible attractivenesse of this converted all that have been converted after the successefull labours of the Apostles and Disciples of Christ other Apostolicall men put for ward the work and amongst the first was holy Pantenus who converted many Indians soon after which the Scythians Dacians Nemians and Morines of which Paulinus writeth were brought into the Church as also the Armenians and Hurmes as Saint Hierom recounteth In the fifth Age the Scots were converted by Saint Palladius a man born in Rome and sent from Rome by Pope Celestine into Scotland to preach the Faith of Christ to that Nation This is recorded by Prosper Bede and Baronius soon after Saint Remigius and Saint Vaus authorized both by the same power of the Bishop of Rome brought the French Nation to embrace the Catholick Faith at which time Clodoveus their King received the first tincture of Christianity by being baprized by Saint Remigius As for our own Nation England whose the conversions patently convince these late Sects of Novelty and falshood the first time of its being enlightned by Christs Gospel was in the Apostles time the second illustration of it was when Pope Eleutherius sent the men of God Fugatius and Damianas thither who baptized King Lucius and converted his Subjects And thirdly it was totally converted by whom By St. Austin and his companions Justus Mellitus Laurence and others Whence they From Rome By whose order Saint Gregories the Pope And here is matter for amazement when a man reflects how ungratfully our English off-spring like an unnatural brood defiles the Nest
possible be both true whilest they remain both contradictory for that would destroy that Principle which naturall Reason dictates to all men which is that the same thing cannot be and not be at the same time the same point cannot be true and false nor the Negative and Affirmative opinion about the same point both true and false together Hence infer First that of all Sects and Opinions contradicting one another there can be but one True Make a search for this finde it out embrace it Secondly that this Unity of Faith and Religion requires that all the members belive all and every one at least implicitly of the particular Points proposed by the true Church and disbelieve no one of them Thirdly that no other different sect is of the same church with Roman Catholicks Fourthly that those who call themselves Protestants Presbiterians Independants or the like are not members of these Sects unlesse they believe the same body of Articles which since few of them doe nay nor so much as know what or how many tenents are to be believed by them yea since there is no certaine number or summe of points to be believed in the same sence and meaning amongst any of them let the world judge in what a lamantable condition thousands of these poor souls are The second Point Consider now the Vnity in all things belonging to Faith and Religion which is amongst the Roman Catholicks First the summe or body of Articles amongst them is one and the same through the whol world these in these source classes or branches the Apostles creed the Athanasian creed the Nicen creed and the profession of Faith decreed by the Counsel of Trent and published by order of Pius the fourth Pope all what the Roman Catholicks believe is contained Secondly there is a most perfect Unity amongst them in believing what 's contained in the forementioned summe the knowledge and explicit beliefe of which conformably to what was treated of this subject in the meditation of Faith is to be measured according to the capassity of the persons and the things more or lesse sufficiently propounded to be believed By reason of which two things it fals out here as it cannot possible be otherwise in Christs Church whether this or some other be it that some know and believe more than others explicitly and distinctly which is not against true Unity in believing all points of Faith yet the most ignorant and simple amongst the vulgar are taught and do believe the most important Points explicitly and in particular and all the rest they believe in general assenting to al whatsoever the Church believeth but they disbelieve no one thing Now by believing in this manner and disbelieve nothing the simple ones embrace the whole summe of that faith as truly as the most learned doe Now by this meanes every one of that Church believes all every one believes the same every one knowes what is to be believed and what the other members of that Church believe no one amongst them disbelieves what the rest believe no one believes what the rest deny no one denies what the rest professe Now what greater Unity either in the things to be believed or in the Persons believing can be desired than this Consider secondly the admirable Vnity and concord which is amongst the Roman Cotholicks in all the other things which concerne their Religion As for the Scriptures they have all the world over the same Canon that is the same catalogue or nūber of divine books with every chapter line or verse they have the same adition to wit the vulgar the which only they have bin accustomed almost since Saint Hieroms time which is above twelve hundred years they have all the same rule or way and means for expounding it to wit the Church by the Pope the general Counsels and the holy Doctours and they have all the same sence and interpretation of it in those hard places which chiefty contain the Mysteries and points of Faith heer 's Unity indeed As for the function of Preaching the word of God to the People their Unity is wonderful all that are admited to that office for none takes it upon him on his owne accord have their Commission and are sent either immediatly or mediatly from one to wit the supream Bishop in the world the Pope and in the exercise of Preaching no one of them teacheth different points of Faith or teacheth otherwise of matters of Faith than the rest doe As for Sacraments they are in that point so united that all of them unanimously hold there are seven and that they were all of a divine Institution and confer grace as for the manner of administrating the Sacraments their rule and order in that is the same in each several Nation as for their form of worship and Lyturgie which is Masse most religious and majesticall every where their practice is most uniform As for their Ceremonies great incitements to devotion they keep a great decorum in the use of them and that variety is not without great uniformity and as for Prayer as the Priests have every one a set portion of their breviary to be recited every day so for the lay peoples comfort and devotion most excellent prayers and those many have been composed by that Church and the self same are used by all the members of that Church where ever they reside in any part of the world Nor are these Enthusiastes of our times for their prayer extempore to be compared with the Roman Catholicks who perform that kinde of Prayer both more discreetly more frequently and more religiously in fine their Unity and uniformity appears in the whole composure and carriage of their religious affairs they have unity in their Fasts and unity in their solemn Feasts which as they are proscribed for all so are they observed by all One chief Pastor hath a general care over them all one living judge of Controversies to wit the Pope and the general Councels gives a disinitive sentence which is obeyed by all every one prayes for all and a mutuall participation of merits for each one of them may say with David I am partaker with all that fear thee Psal 116.63 and the benefit of the communion of Saints is both proper to each one and common to them all O most sweet harmony made by such Vnity in so great a variety here is nothing out of tune no discords nothing harsh all parts conspire all accord this is true Church musick indeed but what wonder since this consort is made upon the ground or foundation of the Apostles and Prophets The third Point Consider now what Unity can be found amongst other Sects pick out the most probable and plausible of them from amongst the rest will you finde it one and uniform in all the particulars mentioned in the former Point no not in any one None of these sects hath one and the same body of articles some things as the Sacraments
is the ordinary sequel punishment of schisme witnes England from the Church of Rome and so by denying due Allegiance to that See they became by the judgments of God to be made subject to the Turk To the See of Rome therefore all these Nations in point of Religion were then subject Adde to these Italy Spain Sicily France Scotland and England which were all under the same obedience After the death of that holy Pope new Nations came in with their voluntary subjection to the Roman See apace Flaunders with the other Low Countryes and adjacent places and Germany with its adherent Provinces and after these Denmark and Sweathland Russia Norway Poland Hungary and Transylvania All these Kingdoms and Countries with their Kings and Princes became voluntary subjects to the See of Rome and so persisted many hundred years till Luthers licentious doctrine began to seduce Germany and to give occasion of new heresies and many revolts both from their tenporal Princes their Spiritual Prelats and their true and Antient Religion Such is the nature of heresy Consider secondly how far the limits and bounds of the Roman Religion extend themselves in these our dayes all Italy Venice Sicily Spaine and Portugal with many other adjacent Hands are intirely Roman Catholick France excepting some places hath every Towne and Province of the same Religion of the seventeen Provinces the far greater part is intirely Catholicke and of Germany more than three parts are Faithful professours of the same Roman Faith as also of Poland and Hungary add to these the many hundred thousands of Roman Catholicks mixt promiscuously amongst other Sectaries in England Holland Sweathland Denmark the revolted Townes in Germany and Switzerland and other the like places And then Consider whether this be not that mark of Magnitude and far extended bounds promised by the Prophets to Christs Church Let us passe further And first into Affrica all which Simon Lathus the Protestant sayes the Jesuits have filled with their Idols he means that they have planted the Roman Religion every where in it From thence let us passe over the main Ocean every way and further then ever any earthly Empire went to the East Indies to the west America to the north in Japan and to the south in Brasil and from thence into the furthest and vastest Kingdom in the world China into all these have the Roman Priests advanced the royal Standard of Christs Crosse Fables which had the liberty to attribute to their Heroes and Baccus and Hercules what feats and travails they pleased never fained so much as these men have really affected in their extending the dominions of the Roman Faith Caesar and Alexander never went near where these are now Preaching Christianity nor had the old Roman Empire near so great Dimensions of longitude and latitude as the Spiritual Empire of the Church of Rome now hath and it dayly gets ground and continually dilates it selfe for these more then Herculean labourers there find still plus ultra O that our natives of England were but spectators awhile of the infatigable and succesful labours of these Roman Priests they would see in them most clearly these signa Apostolatus those signes of Apostle-ship signes of truly Apostolical men which would make them have an other manner of opinion of them and the Religion they all preach But one thing more is most worthy of a mature consideration and that is that the Roman Catholicks in these foreign Nations are not confined to a private exercise of their Religion as Catholicks in England are but there are whole Townes yea Countryes and those many intirely Catholick and without any mixture of Infidels and in these there are Churches many and richly adorned and Collegies as at Goa Mexico and in many places besides in which the studies of Humanity Philosophy and Divinity are taught And in this posture are Catholick affairs in these many and vast Nations converted to Christianity by Roman Priests Hence we infer that it was thee Rome and thy Faith to which these large promisses of Nations for thy inheritance were made for in thee only they have bin performed And since the bounds of the earth are given to thee who can deny but they were promissed to thee The third Point Consider now and make a survey of the greatest and most populous Sect now extant in Europe But if the distinction of Sects be taken from the different body of Articles or different number of points of Faith as really it must there will be no proportion or degree of comparison betwixt the Roman Catholicks and any one Sect left For he that will hold that the number of Roman Catholicks in Holland or England is as Copious as any one sect taken according to this true distinction of sect from sect in either Nation holds a very probable opinion But take all Sects now on foot amongst Christian Countries Conglobate them all into one by aggregation yet their dominions would not out reach yea equalize the above mentioned bounds of the Roman Church Look upon the compendium of the earth either the Map or Globe and your eye will satisfy your understanding in this point As for great Personages amongst Sectaries What and how many Magnificent Benefactors hath any of these Sects or all together had As for the Religion of the Roman Catholicks Kings indeed hath been its nursing Fathers Queens its nursing Mothers such were Constantine and Hellen such were Lucius Ethelbert Inas Ethelred Oswald Alfred Edward and many others in England such were Lewis in France Richardus in Spaine Casimer in Poland Stephen in Hungary Wenceslaus in Bohemia Canutus in Denmark Henry and many of the house of Austria in the Empire In fine such were Cimegundis Blanch the Elizabeths of Hungary and Portingal with many more of that sex O royal souls be ever Crowned with Glory for managing your earthly Crownes so well towards the maintaining of the Church of Christ Well did you know that to serve Christ was to reigne and that so to reigne was the means to reigne eternally The great ones which ruled where Sectaries swarmed such were the Duke of Saxony the King of Denmark Queen Elizabeth the Palsgrave the Landgrave of Hesse the Prince of Orange the King of Sweathland what Universities what Bishopricks what Abbeyes what Churches Chappels and Altars have they founded yea rather what have they not destroyed Now confer dominions parallel Princes and compare Religions together and then chose according to equity and prudence The fourth Point Out of what hath been here handled make these reflections in order to thy Spiritual profit First that since large extent of limits hath been promissed to Christs Church and since it is patently apparent that only the Roman Church hath this Amplitude none but it can be Christs true Church Secondly that since the Scriptures in the first point cited with other places in Isay and Daniel as also the great promisses made by God to Abraham and