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
Meditations UPON THE MARKS of the True CHURCH of CHRIST OR Motives of Credibility In behalf of the True Religion And the easiest way to finde it out By H. W. Testimonia tua credibilia facta sunt nimis Thy testimonies are made too credible Psal 92.7 Lord if that which we believe be an errour you have deceived us for this doctrine is confirmed by those signes which could not be done but by you Ricardus de S. Victore 1.1 de Trinitate c. 2. Paris Printed with Licence 1655. The Preface IF the Enemy of mankinde did not shew unto Sectaries the face of Religion in a false Glass in which he makes the very Spouse of Christ she that is so beautifull with so lovely features and of so comely a comportment in her self appear to the deluded eyes of so many souls ill-favoured ugly and in a manner monstruous and on the contrary sets out other Sects though never so contemptable in themselves for beauties most gracious and attractive disputes and â—â—arrels about Religion would be soon composed for the naturall comlinesse of the one and the uglinesse of the others covered onely with a painted exteriour would easily discover themselves My endeavour therefore shall be to unbeguile these people and shew them both parties as they are in their own native colours for effecting of which I have chosen a new medium or at least a new manner ofproposing the old many Elaborate works have been published in Vindication of the true Faith and in confutation of falshood which undoubtedly were convincing enough but because both experience and the ingenuous acknowledgement of many teach that though the intellect in many thousands rest convinced yet the will holds back and will not execute what the understanding dictates ought to be done Therefore I resolving not to be backward in contributing my endeavours towards the common good thought it not a misse to handle this great businesse of Religion by way of Meditation rather than by that of argumentation as being the most efficacious way to move the will besides its being the most clear and easie way of propounding things to the understanding especially since the subject I take in hand is both spiritual and proper for Meditation to wit the marks of the church For who can doubt but Sanctity of life and Doctrine the gift of Miracles and of Prophesying conversion of Souls Martyrdome and the like are a very connaturall matter for Meditation But as the best masters of spirit advise that in delivering matter to Meditate upon some points or considerations be suggested to the exercitant thereby to facilitate the businesse for him and yet that all that may be considered upon such a subject be not ambitiously introduced least the others understanding be prevented and forestalled So have I in this little work endeavoured to proceed setting down upon each matter only some chief considerations which may give the Reader occasion to search further himself I have also added some affections and Colloquies thereby to further the motions of the will As for the matter of the ensuing Meditations to wit the Marks of the Church this I may truly say of them that as they are in themselves a most noble matter and most worthy of a Christians Meditation and Study so are they of all other the most facile 〈◊〉 forcible means whereby to finde out the true Church That Catholick who hath a desire to make a quick dispatch of his Adversary let him encounter him with these Weapons they are an unknown treasure and not unlike to Aristoles Topicks in that they are as it were common places or fountains out of which reasons and arguments both to impugn false Sects and also to defend the Orthodox Religion are easily at any time drawn Art thou demanded the reason why thou art a Catholick Answer Because that Religion hath the marks of Christs true church upon it and consequently is it Art thou desirous to find out that onely soul-saving Faith of Christ look where thou canst finde these marks and there thou hast it and where these are wanting assuredly there the true Church is not Hast thou a mind truly to understand how incomparable a benefit God hath bestowed upon thee in making thee a member of that church out of w ch no salvatioÌ„ can be hoped for read and meditate this matter which will inform thee Roman Catholicks indeed have more and clearer texts out of the propheticall apostolick writers than any other Sect can introduce in their own behalf yet the latter have always evasions either by appealing from one sentence to another or else by insisting upon their own private exposition reduce them therefore to this matter of the marks of the Church and you will soon have them fast One thing is worthy yea necessary to be well understood by all and this is that the marks of the Church which are the motives in point of religion may be considered two ways to wit either as they are antecedent to faith or as they are subsequent and things themselves believed with divine faith for all christians who receive the the scriptures for divine must believe with divine faith that Christ gave to his church the gift of working miracles of prophesyings that the church is but one and antienter than all other Sects amongst christians that in it there are holy members that its doctrin is holy and efficacious to convert souls that it hath continued ever since christs time shal do stil untill the world have an end that the prophesies of the old law are fulfilled by christ and his church all these or the most of them must be believed as divine truths by christians for they are expressed in the holy scripture as will appear in the first point of the succeeding meditations So that sectaries must believe the true Church to be where these marks are But the same things may be also considered as they are preceding divine Faith and go before it yea or wholly independent of it and in this acception only they are motives of credibility yet most powerfully perswasive For by demonstrating to Athiests Pagans or other non-Christians out of humane history and out of the scriptures received only for books of humane authority yet held by thousands of prudent and learned men for authenticall and of great credit that such and such prodigious things or miracles and the like may be urged in strange predictions of future things contingent fulfilled in a strange contempt of worldly things and in some other such like rareties are recounted by so many authors of the greatest humane authority this cannot but convince them that there is a Deity that this Diety rules the World by a most wise Providence that the same Deity by order of good consequence is to be worshipped by some form of Religion and that that is in all likelihood yea in all certainty the most credible and true the professors of which are conspicuous by such things as out
Other things are onely necessarily to be known and expresly to be believed necessitate proecepti that is by reason of a precept obliging thereunto such are the Creed the Ten Commandements and those of the Church our Lords Prayer and the Sacraments Now lgnorance or want of actuall belief of these is not inconsistent with salvation though negligence in that point is seldom without sin The Negative precept of Faith is of a sarre different nature from the affirmative and obligeth all Christians not to deny or disbelieve any one point of Faith sufficiently proposed by the Church as a truth revealed by God This admits no limitation or latitude the affirmative precept ariseth from the material Points or Objects from which also as they are more or lesse necessary to be expresly known and believed ariseth that distinction of them into points Fundamental and not Fundamental but the negativeprecept is taken from the formal Object which is the infallible testimony of God revealing which being the same in allpoints it makes all fundamentalls a like and here the forementioned distinction hath no place Hence may be inferred what a misery it is to deny or disbelieve any one point which the Church proposeth as a revealed truth It belongs undoubtedly to the goodness of Gods providence over his Church and mâ—ns souls to leave us some infallible means by which we may know clearly and infallibly what he hath revealed and what points we are to believe First because otherwise men would be perpetually perplexed full of frights and fears and alwaies doubtful what were revealed and to be believed what not Secondly God commands us to belive under pain of damnation therefore to disbelieve any one Proposall of the Church is dangerous because a disbeliever of even any one point is neerer incurring that dreadfull sentence than he who disbelieves nothing The Tenents of Roman Catholikes are affirmative those of Sectaries are almost all negative and consequently not acts of belief Hence also they are in greater danger of that Sentence above mentioned were not that also a hard sentence and repugnant to the sweet mercy of God unlesse he should by some means declare unto usplainly and clearly what particulars we were to believe under so dreadful a penalty The scripture so obscure in many places so subject to various Interpretations and one of the things which are to be believed it self cannot be this easie means for it hath never yet nor can possibly end the many main Controverfies about points of Faith so long in agitation This is a Demonstration therefore that the Churches living and clear voice must do the deed What She sayes is true is so O what a misery and madnes is it then to disbelieve or deny any one point that she propounds as a divine Revelation One point alone denied makes an Heretick divests that soul and deprives it of all divine Faith For the proposition of the Church being of the same authority in that as in all the rest either She is to be believed in all or in none and as he that is guilty of the breach of one Commandement is guilty of all for he violates that supream legislative power of God so he that denies giving credit to one proposition of the Church denies her Authority and is guilty of all the rest What he believes then is upon some humane ground and with humane Faith Domine ad quemibimus To whom Lord shall we have recourse in our doubts of Faith Dic Eccleiae Tell the Church hear her The least deviation in matter of Faith is dangerous but easily avoidable if you will hear her She was of some years growth when the Scriptures were not in being and that these were divine dictates not forged fables we had it upon trust from her Why then is not her word taken in all other points as well as in that mainly Fundamental one What strange inconsequence is this to believe her to be an Infallible Propounder in some particulars but not so in others The Third Meditation which is Of Christs true Church The first Point COnsider first that as there is a God whose existency and operations all men may read in the pages of the Elements and in the great Volume of the Universe whose creation and conservation are a Physicall demonstration of a deity to which may be added moral arguments as the opinion and consent of all Nations and of all the wise ones of the world prodigious miracles apparitions of spirits prophecies heathenish oracles sudden and unheard of punishments and the like which have made all excepting some Atheists co 〈…〉 ed believers that there is a God 〈…〉 this is a Patent verity so also is 〈◊〉 which came out of the golden mouth of Saint Chrysostome to wit Siest Deus est colendus if there be a God as it is undoubtedly true there is then he is to be Worshipped nature hath made a great connexion betwixt these two the conspiring consent of all Nations not onely the civillized but even the most barbarout exhibited some kinde of Worship to their Gods the Heathens had their Temples the Jews Synagogues and the Christians have their Churches for that end Consider secondly that as the want or neglect of divine Worship inclines to Atheisme so by this may be gathered what in all likelihood will at lengâ—h become of these modern sects in our Nation once so religious From the Protestants their form of Worship is taken away by Act of Parliament others will have none and the rest will not somuch as have Churches O Times O Tragedies what will this come to but down right Atheisme unlesse they repent and return to that Mother Church from which they had their first tincture of Christianity which Jesus for thy mercies sake effect The second Point Consider first how that the Son of God descended from heaven and invested himself with humane nature thereby to work that great work of mans eternal salvation but by what means and after what manner One drop of his deified blood was a more than sufficient ransome for the whole World any one of those theandrical actions of his was a sufficient summe for the purchase of eternal felicity for all mankind for what end then was it that he spent all the moments which were contained in thirty three years so preciously Why did he shed every drop even till water issued out of his sacred side of that his royall blood The holy Doctours will tell us that he did this for two ends in order to us First to make himself a perfect Prototypon for man to imitate of all perfection by the long exercise of all virtues of which he left so many and so rare examples The second was that he might Found a Church adorn it with all the requisites proprieties and priviledges which might beseem such a Church of such a Founder and that he might leave in it the infinite treasures of his merits to be dispenced out by the Pastors of
hath got the better in fine all injustices and outrages would be committed and no malefactours punished without a living judge and that such an one as from whose sentence there is no appeal Now if these instances prove as they do most effectually the requisitnesse of a living judge for the upholding of all true civill judicature and government much more is a living judge necessary in ecclesiasticall in which matters of Faith and Religion and consequently of eternal moment are to be tryed The second Point To understand how easie and efficacious means the true Church of Christ hath for the composing of Controversies Consider first that it belongs to the divine providence which extends it selfe to a care over every the least individuum of the most contemptible species amongst natural things not to let his Church want any thing of those which are required ad melius esse much more to supply it with what 's absolutely necessary as means clear and easie for the judging of Controversies is Secondly what perfection the Jewish Synagogue had in this kinde that à fortiori is to be supposed in Christs Church for it was but the handmaid this the Spouse if the shaddow this the Sun if the type this the reall thing prefigured if it had a living judge an infallible judge who was to shew the truth of judgment and a judge to whose final sentence that people was to stand upon pain of death shall the Church of Christ in which the most weighty controversies of divine Faith and eternal salvation are raised every foot by Hereticks want such means Assuredly no. Consider thirdly the many Texts of Scripture yea and as clear in the confirmation of this as of any point whatsoever by which the Church of Christ is impowred with an infallible authority for deciding Controversies even of the highest nature All power is given to me in heaven and in earth goe ye therefore and teach all Nations Mat. 28. in which words the emphasis of that particle theresore intimateth that a powerfull Commission was given them and consequently of teaching without danger of erring and that it was not given to them onely but also to their successors the ensuing words Behold I am with you alwayes even unto the end of the world Luke 10. Convince He that beareth you beareth me and be that despiseth you despiseth me If he will not hear the Church let him be to thee as a heathen and Publican Matt. 18.17 Our Saviour sayes of his Church that the gates of hell shall not prevail against it Mat. 16. And he sayes in most significant words that the holy Ghost shall teach the Church all truth Jo. 16. O divine spirit since you cannot but perform what our Saviour promised this teaching of the Church all truth what do they deserve that accuse it of truth And indeed either the verity of Christs promise or the fidelity of the holy Ghosts performance is questioned when the true Churches Infallible Authority is doubted of or its erring avouched The third Point Consider now that since the true Church of Christ where ever it be now hath his infallible power of resolving all doubts in matters of Faith as the forementioned places of scripture besides many more confirm and since some one of the various religions now extant in the world must be Christs true Church and have this power for still there is a Church and it the Ground and Pillar of Truth Tim. 1.3 let us see what Church sympathizeth best or rather is as some one must be identified with Christs true Church in this point and by good consequence in all others First therefore this infallible judge and composer of all controversies in Christs Church formerly could be no other than either the head of it or some representative body of the Church or both joyntly together no other means of having a living judge can more probably yea or possibly be affigned for all the mombers of the church men women children cannot be collected together into one consult we see also that a Parliament in w ch some one is president above the is the representative body of a Kingdom or Common wealth and what it being a law full one acts is the act of the whole Nation we know more over that in the primitive Church this judge was no other but such an one as is here intended to wit the chief pastor and head of the Church or a General Councel or both and by such a judge was Arius condemned to wit by the Councel of Nice in which Hosius Bishop of Corduba in Spain was Presidentin the place of Pope Silvester who sent him and confirmed the acts of that Councel So was Macedonius condemned in the first Councel of Constantinople So Nestorius in the Ephesine Councel so Eutiches in the Councel of Calcedon so in all suceeding ages Controversies as they rise were decided and Hereticks condemned after the foresaid manner therefore that living judge so necessary must be such an one Consider secondly that the same praxis hath alwayes been held in the Roman Church and is held still eighteen general Councels have been called and confirmed by the supream Bishops or Popes of Rome the first whereof was the Nicene Councel and the last the Councel of Trent in which sate six Cardinalls four Legates three Patriarks thirty two Archbishops and Bishops two hundred and twenty eight besides Abbots Generals of Religious orders and a great number of divines sent by such Bishops as for infirmity or other just reasons could not be present And that this Councell was not of as great Authority as any of the first four were can never be proved all that can be urged against this Councell must be grounded upon that false and ungrounded but dreadfull fince all Sectaries venter their salvation upon on the same supposition that the Roman Church hath fallen from the true and Primitive Faith Prove this your supposition you miserable men which you could never yet prove or be converted or loose your souls of which you run a most desperate hazard by forsaking that Church which is acknowledged by your selves to have been once the true Church meerly upon Luthers hare word that it hath lost the true faith Consider thirdly that since there is no other Church now in the world but the Roman Church which holds the same way and manner of deciding controversies which the Primitivs church held nay nor hath any means to procure such a judge for want of a head to call and confirm a Generall Councel and Bishops to consult enact and see that the inferiour Pastours put in execution what was enacted Hence it follows that the Roman Church is the onely true Church of Christ The fourth Point Consider lastly that since Sectaries reject the authority of the Popes nor can have General Councels and consequently no living judge they must fly either to scripture alone or to the private spirit As for the scripture first it cannot perform the Office
Study Yet first by reading and meditating upon that subject a perfect knowledge of it from which will arise a high conceipt and esteem of the same and then the will must needs produce its acts such are a longing and languishing desire of seeing and enjoying that infinite Majesty a great love and affection towards the service of God frequent and servent acts of gratitude resolute and efficacious purposes humble and devout petitions for divine grace and perseverance The Will being thus moved she as Queen will give order to all the executive powers that they bâ—stirre themselves about the performance of all that is conducing to that finall end and in abandoning whatsoever is prejndiciall to the same Be ever blessed O thou great Creator of this little world Man thine is the work thine be the glory O my ungratefull forgetfulnesse of this and thy other benefits Grant me Lord a large measure of thy grace for the reformation of my life for from bence forward thou shalt be the object of all my actions the end of all my creation shall be the rule of all my operations thy divine will shall be the copy after which I l'e write the White at which I l'e shoot the Compasse with which I l'e saile and the Pole Star at which I l'e look grant me still the strong gaile of thy grace till I arrive at Heavens Haven Amen The second Point Consider first That as the goodnes of God hath created man for a supernatural end so hath he liberally provided him of all the necessary requisites which can be wished for that purpose All these created things of which some administer Food others Cloathing some delight man others assist him some serve for his instruction and others for his necessary correction are means to help him forward on his great journey if they be used with reference to his end and as a Physician uses drugs of which he prescribes neither more nor lefse than is needfull but mans end being beyond natures reach alone God hath also supplied him with plenty of supernatural means all which are contained in that generall one the true Church out of which as there are no helps so no hopes of attaining to that end no salvation without serving God no serving God but by true worship no true worship faith Lactantius very well but in the true Catholike Church Seek it finde it Consider Secondly The particular helps which are contained in this general one The Church enter in and to thy comfort take a view of the many and marveilous means which like precious treasures or sacred relicks Christ hath laid up in store within it 1. Faith without which its impossible to please God not humane and fallible but divine and undoubtedly true 2 A Law which comprehends in it those divine ordinations precepts which all must obserue that will enter into life 3 Evengelicall Counsels which though they be only for noble voluntiers yet by means of them a man may live farre more remote from sin and border nearer upon perfection 4 A forme of worship most Religious Decent Majesticall and in which the two essential parts of man both soule and body serve God like a God by the exercise of the acts of Religion the cheif of all the moral Vertues both interiour and exteriour such are Prayer Sacrifice Vowes Adoration Devotion and others 5 The harmonious quier of the infused Vertues and gifts of the Holy Ghost by the exercise of whose acts the soule makes a kind of heavenly musick 6 Most ample promises of a manifold reward in those glorious mansions of heaven for the true servants of God and most severe though wholsome threats of never ending punishments for the bad both which like sharp Spurs are for to makeus fly from the occasions of sin and strive to make haste in the course of a virtuous life 7 The holy Sacraments which are like sacred Conduits through which the living waters of divine grace of which our Saviour spoke to the Samaritan woman and the merits of our dear Redeemer flow out of his sacred side into mans soul 8 The Holy Scriptures with these three circumstances of being truly canonicall authentically translated and infallibly expounded 9 Examples of eminent sanctity in men made of flesh and blood as we are 10 True hearts ease and peace of mind which made David Psal 118. run the way of Gods Commandements and which Christ promiseth onely to those of his Church saying My Peace I leave to you these are the true solid and supernatural means which our liberall Lord hath left in his Church to help us to what we were created for The third Point Consider now what use is to be made of this so admirable means and provision for mans supernatural end and first those who are already incorporated members of the true Church have reason to render praises to God eternally for so facilitating the work of their Salvation by these ample means Secondly an oblation and that a great one is upon them of corresponding with their indeavours towards a diligent application and a well ordered use of those means for assuredly they shall be responsible to God for the interest of those so many and great Talents with which they are intrusted Of you O Catholiks may that heavenly Husbandman once more admiring say What could I do more for my Vineyard and have not done it As for those who are not members of the true Church of Christ whereof some content themselves with the bare extrinsecall denomination of a Protestant Presbyterian or Independent not troubling themselves with the tenents of these Sects nay nor so much as knowing how many or what they are Others are of a Religion ut sic a Platonick Idea they have in their heads and that 's all of some one they are but of no one in particular others like individua Vaga run from Sect to Sect will be of every Religion are carried about with every whirlwinde of new Doctrine and others to omit other varieties of new fashioned Sects in these our mad times content themselves with Negations shewing the little better than non-existency of their Religion by the onely Negatives of the Roman Catholike affirmative Tenents All these I say and such as are not members of Christs true Church or doubt how the case stands with them in point of religion let them ask and answer themselves whether or no they seriously love and long for life eternal if they affirm it then let them love seek for and finde out the true Church for that alone is the means to acquire that happy end if they be carelesse indifferent or ungrounded in point of religion evident it is that their love of heaven is not efficacious but a meer velleity for qui vult sinem vult media he that loves the end must love the means Hence inferre of what infinite moment is deliberation and choice of Religion to hit right or misse that mark
Symbol of eternall reward but those that laboured in the VINEYARD It s of infinite consequence therefore whether or no the Sect you are on be the true Church pray read meditate conserre compare Sect with Sect till you finde out the true Church for as truly said Saint Cyprian and Saint Austin He shall not have God for his Father who will not have the Church for his Mother to wit the true Church Christ's Church Do thou therefore O my soule study the matter of the salvation and glorifying God well The Catholick Church is the school in which the Holy Ghost presides as chief Professor in it onely all truth is taught none elswhere nor true divinity out of that schoole that long and hard lesson thy life led here thou must give an exact account of both in the particular examen at thy death and in the generall at the day of doom learn a pace by living that thou may attain to an intuitive knowledge of God and obtain the praemium of eternal life Amen The fourth Meditation Of the Marks in general of Christs true Church The first Point COnsider first what is meant by the Marks of the Church a mark in general is that by which we know a thing and are able to distinguish it from other things by the direction of that mark so the divine Wisdome set certain marks upon his Church by means of which it might be made notorious and easie to be found out as also by the same means easily discernable from all other Sects whatsoever Consider secondly that the marks of the true Church must needs have one propriety and that is clarity They must be things though they be rare and extraordinary yet clear known apparent and free from obscurity and uncertainty in themselves and therefore they are called signes and notes by reason of their facility of being observed and taken notice of but if they be defective in this they are no marks but things as much subject to be questioned and controverted as that very thing to wit the Church or its infallible authority whose marks they are pretended to be but miracles prophesies and strange conversions of Nations also Unity Sanctity Universality and Apostolical succession which foure last are mentioned in the Nicen Creed these are plainly convincing arguments and marks by which Christs Church may be found out and distinguished from all false Sects that have them not Hence inferre that all modern Sects shew themselves guilty of maintaining a bad cause and that Christs true Church is not amongst them because they assigne no such marks as these above mentioned but other obscure things and points controverted betwixt them and the Roman Catholikes Such are lawfull administration of the Sacraments and sincere preaching of the Word of God and the like these are no marks but we must finde out where these are by the forementioned marks they make themselves by this guilty also of another fault which is called petitio principii or begging the question by taking that for an argument in their own behalf which very thing is the question to be argued For by the marks of the Church as we must finde it out so must we find out who are true Pastors also when this question is urged apart The second Point Consider now the necessity of these marks First from the holy Scriptures Exod. 3. God gave Moses order to undertake that great enterprize of bringing the Israelites out of their Aegyptian bondage To which Moses made reply alledging his own insufficiency Upon which God confirmed this his extraordinary Embassadours Commission with the gifts as it were with his great Seale of working Miracles which he made use of to the astonishment of both Nations all being convinced thereby that he was a man of God nor did God send any other of his Prophets upon any great designe but he authorized them with the gift of miracles prophecy eminent sanctity or some one of them by means of which credit was given to their words that they were the words of God revealed to them Christ our Saviour made use of the same means as necessary to induce the Jews to believe what he was and that his doctrine was divine the same power and confirmation he gave to his Apostles Disciples and their successours as wholly necessary for the propagation of the Gospel and certainly there could be no ground for thinking that ever the mysteries of Christian Faith should seem probable to Insidels unlesse the preachers of Christs doctrine were qualified with these divine Priviledges Consider secondly the necessity of these marks from this God exacts of man prudence in his moral actions much more in the main one such as are deliberation and choice in point of Religion on the election of which his eternal interest depends and certainly that man proceeds not prudently who fals rashly upon any Sect or Religion without well grounded motives witnesse the divine wisdom which sayes He who believes soon is light of heart That is fickle inconsiderate imprudent mark this prudentiall point you Novellists examine what motives hold you in the way you are in and what marks of the true Church your sect hath Ponder further the necessity at least convenience of a true understanding and comprehension of the marks and signes of the true Church from this if these two quaeries which be the marks of the true Church and in what Sect or Religion are they to be found were sully answered as by the divine assistance they shall be in this Treatise then it would clearly appear which were the true Church and so all doubts and controversies would vanish or be composed easily Gather hence how much conducing and necessary in order to a setled security of minde and a prudent choice of Religion is a sober and mature search after the marks of Christs Church especially for those who are not yet confined to any determinate Sect and for those who professing some one in particular yet fear that all is not well with them for those also who finde none of these Marks upon the Church they are in Enter into a serious consideration with thy self about these two queries thou that loves thy soules security seek and thou shalt find to wit the true Church by its marks and signes Say with David Now have I begun this change is the work of the right hand of him that is on high I have been mindefull of the works of the Lord I will be mindfull from the very beginning of thy wonderfull things and I will meditate upon all thy workes And after a diligent inquiry made for finding out of the marks and signes of Christs Church in your own Sect you will at length conclude with these words of the same Prophet Psalm 73. 10. We have not seen our signes there are none upon this our Church now there is no Prophet none amongst us whose doctrine we are certain is from God soul-saving secure The third Point Consider now the
sufficiency of the signes and marks by which God gives testimony that the doctrine of Christs Church is truly Orthodox Of this the Prophet David who by an anticipated knowledge which he had by divine instinct of the whole frame and composure of Christs Church uttered these most pat and pithy words Testimonia tua credibilia facta sunt nimis Thy testimonies are made too credible By which Hebraisme nimis he means that they are very credible and that that Church which is illustrated and confirmed with the testimonies of such marks as can be imprinted upon it by God only deserves to be credited in all things Our Saviour himself sent no other demonstration to Saint John of his being the Messias but this Go and tell John what ye have heard and seen the blind see the lame walke the leprous are clensed the deaf hear the dead rise and he urged the same argument when he said that the Jews had not been guilty of sin to wit of infidelity and disbelieving his doctrine if he had not effected amongst them works which no other mortall man was able to do The blind man who together with his corporal eyes had also those of his soul opened by Christ urged the same argument against them averring that it was a thing unheard of since the creation of the world that a man could give sight to the blind unlesse God were with him And Nicodemus yeelded to the like argument by his ingenious and voluntary acknowledgement that our Saviour was a teacher sent by God because no man could do those miracles which he did unlesse God were with him so that the sufficiency of these marks is perfectly established out of Scripture it self Ponder secondly how reason dictates that greater inducements and powerfuller perswasives cannot be brought to conciliate authority and esteem to a Religion than the above mentioned marks are for they are above the ability and reach of nature onely God or such as to whom God delegates this power can cause so prodigious effects Saint Austin and the holy Fathers urged these marks as strong maximes against all Heresies as they sprung up yea they themselves were kept within the bosome of the Catholike Church by these strong and sweet chains as appeared by their Writings Adde to this the conversions of Ethnick and idolatrous Nations what was it else but the forcible and powerfull charms if they may be be so termed of these strange priviledges and prerogatives with which the preachers of Christian doctrine to them were endowed which drew them from infidelity yea and barbarity to Christianity The fourth Point Consider lastly some inferences which may be drawn out of the precedent points First those that are already members of the Catholike Church have much to thank God for in being made members of that Church which is so very conspicuous with these rare endowments and proprieties Secondly since these marks here-briefly touched but in the ensuing pages more particularly to be looked into apart are on the one side so necessary and on the other so sufficient and satisfactory to reason it behoves every Protestant Presbyterian Independent Anabaptist and all these late Euthusiasticks to try the truth of their severall Sects by these touchstones Thirdly That he who makes a search after the true Religion by the direction of these marks proceeds most prudently and cannot be obnoxious to errour in his enquiry Fourthly that this is both the most convincing and also the most easie way of composing all Controversies for by this you may easily discover the true Church which being found out all are obliged to embrace it and 〈…〉 and to its verdict in all things and the Scripture whose obscure texts abused and variously interpreted have given occasion of these and of all Heresies will by this means need no searching into Lastly For a preparation to the ensuing meditations infer what dictamen and disposition a man is to come with that will benefit his soul by reading them First he must observe that there is a great difference betwixt Affirmative and Negative Propositions in this subject for it is evident that that Sect or Religion is not the true Church which is devoid of these marks why because they are inseparable from the true Church as will hereafter appear out of the first points of many of the Meditations Yet on the contrary you must not think that wheresoever any of these marks is to be found there is the true RELIGION for God can give a man power to work miracles or prophesie truly though he be of a false Sect but not in confirmation of that false Sect So Julian the Apostate going to sacrifice to the heathenish Gods and terrified with the sudden apparition of the devill he instantly drive him away by making the signe of the crosse which he had learned when he was a Catholike thus writes St. Greg. Naz. and Nicephorus recounts that the Persians bore the signe of the Crosse graven upon their Foreheads in memory of their being delivered from the plague by arming themselves as they were taught by the Christians with the same signe Now these examples make nothing against Roman Catholikes but confirm their tenent Secondly he must come with indifferency otherwise he cannot be an impartial and fit judge without any prejudicate opinion without passion and without obstinate resolution of persisting where he is be his Sect what it will be for this were affected ignorance which is malice and such an one is he of whom God complains saying Noluit intelligere ut beue ageret He would not understand whereby to do well this is dangerous this hath too great affinity with hardnesse of heart the greatest of all miseries and punishments in this life but read them with a desire of your own profit and spiritual good and then you will find just cause to say with King David to Almighty God Testimonia tua credibilia facta sunt nimis thy testimonies to wit the testimonies and marks of thy Church are made too credible that is very credible meaning thereby that the Church in behalf of which God gives these signes and testimonies deserves to be credited in whatsoever she propounds Yet it is worth taking notice of that the protestant translatours of the Bible interpret the forementioned words of the Psalme 93 with them thus Thy testimonies are very sure using here their wonted manner of explicating places that savour Catholike Tenents equivocally obscurely or two largely and without the restrictions which the places require For these words do not expresse the motives of credibility as the former do The Fifth Meditation Of Miracles The first Point COnsider first that Miracles are a mark of Christs true Church These signes sayes our Saviour of his Church shall follow them that believe in me in my name shall they cast out Devils they shall speake with new tongues they shall take up Serpents and if they drink any deadly thing it shall not hurt
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
Ecclesiastical Prelat but even sense and reason requires to wit that he should use that power for the edification and not to the destruction of that Church which gave him it that he should Preach and Teach her doctrine that he should administer her Sacraments but he went beyond his Commission yea quite contrary to it he preached doctrine contradictory to that of the Church he taught her doctrine was false in many of the mainest points and that her Sacraments were not so many and so efficacious causes of grace as they were he could have no commission for this yea his revolt and rebellion against the Church quite annull'd his former Commission and devested him of all the faculties which had been delegated formerly to him as for Episcopacy though some of his clients stiled him Bishop of Wittenberg as Oecolampadius whose Grave stone expresseth him the first Bishop of Basil and Zuinglius of Tigur and Calvin of Geneva yet neither he nor these other ever gave out or pretended they had Episeopall Consecration or jurisdiction from the Roman Church or from any precedent Bishops so that what they acted in this kinde was by a usurped power and invalid Consider secondly the calling of the English Ministry the Protestant titular Bishops urged alwayes against their Catholick Antagonists that they were true Bishops their proof was because they were consecrated by the old Catholick Bishops Mark here for your comfort Catholicks that your Bishops and by consequence your Priests are acknowledged for true and lawfull even by their adversaries But you Protestants mark in order to your amendment that this very means and the onely argument by which they must prove themselves lawful Bishops which they make use of to establish your cause destroys it and with all confirms that the Roman Catholicks are the onely true Church For since that main thing which Christ gave his Church to wit power to ordain Bishops and Priests and to send them to seed souls with the word of God and the Sacraments is granted to be in the Church of Rome it follows evidently that it is the true Church of Christ and that its doctrine and Sacraments are onely true for Christ could not give that Church commission to Preach doctrin contrary to his nor could the Church which confessedly hath this power ordain others and give them commission to Preach against it self Hence also it followeth if these supposed Protestant Bishops were ordained by the old Catholick ones by going against their commission and preaching and acting against that Church which gave them their power first that their former true commission ceased and was annulled Secondly that Protestants and their Bishops were and still are guilty of Schisme by not holding communion with the Church of Rome and thirdly that they are guilty of heresie these Bishops and ministers to wit in believing and teaching Doctrine contrary to the Roman Church which they say gave them their power Fourthly that they incurred the Ecclesiasticall censures for the forementioned reasons and consequently could not give orders lawfully so that their Successors were not lawfully ordained Fifthly that since the Protestant Bishops neither used the true form nor matter in the consecration of their later Bishops and Ministers with which the first of them was supposed to have been consecrated with by the old Catholick Bishops even upon this score the later were no true Bishops nor Priests Sixthly that since none can lawfully succeed in a Bishoprick unlesse the former Bishop be either dead or canonically deposed even upon this ground all the first of the Protestant Prelates were unlawfull because the old Bishops were living and not deposed when the later usurped their Sees or were intruded by others But the truth is these first Protestants took to themselves that Ecclesiastical honour without being called by God as Aaron was and took upon them the Office of preaching without being sent contrary to the words of Saint Paul It must not be presumed but positively proved by them that they were consecrated by the old true Bishops and that they succeeded them legally they must be able to prove when where and by what Catholick Bishops they were consecrated and what faculties and commission they had All other Catholick Priests can demonstrate in behalf of their Apostolical calling all these particular circumstances but the Protestants could never yet prove their lawful calling thus and yet are obliged to do it otherwise they are to be looked upon as having got into the sheepfold not by entring in at the doore but by elimbing up another way And indeed the Catholicks urge which they are not liged to do very positive and probable arguments to convince the Protestants unlawful calling and that they had not any consecration or jurisdiction from them For first the Catholick Bishops all of them absolutely refused to consecrate any of the Protestants who seeing this and not hoping to obtain it of them by proceeding in a fair way aimed at the getting of it by underhand dealing but that good old and infirm Bishop of whom they thought to have taken orders without discovering that they were Protestants having got some hints of their designe rejected them their next plot was the producing of a Register in which were set down the names of divers Protestants ordained Bishops by such and such Catholick Prelates but the forging and fraud of this Register was soon laid open by the Catholick party and so that attempt ceased The next Machine they moved was by an Order from the Court that so many Divines and Lawyers should enter into consultation and resolve whether some new form of making Clergy-men might not be found out without dependence of the Church of Rome but the ridiculousnesse of this adynaton soon made that conventicle desist from proceeding further in that way at length therefore they resolved to ordain each other without more ado which seven or eight of them ventured upon all on one day not after the ancient Catholick manner publickly and solemnly in the Church at high masse and in the eyes of many hundreds of people but privately in an Inne and without any witnesses And lastly Queen Elisabeth and the Parliament ordained that all who had the Queens Letters Patents for to be Bishops should by the people be acknowledged for true Bishops notwithstanding what soever defect might have happened in the consecration of them Now these instances and particularly the last plainly intimate that all was not well with these Protestant Bishops in point of lawfull calling The fourth Point Out of the precedent points many fruitful consequences may be gathered and first that that Sect which wants Pastors lawfully called cannot possibly be the true Church of Christ 2. That none can be lawfully called unlesse they be consecrated by Bishops lineally descended from the Apostles 3. That since there must be a See Apostolick somewhere for otherwise Apostolical succession cannot be derived down from age to age till the world
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
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
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