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 [Page 2]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, Rom. 6. 23. 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, Mat. 6. 33. 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, [Page 3]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 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 b [...]stirre themselves about the perfor­mance [Page 4]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 il'e write, the White at which il'e shoot, the Compasse with which il'e saile, and the Pole Star at which Il'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 [Page 5]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; Lib.4.c.ult. div.Inst. 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 [Page 6]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) [Page 7] 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, Jo. 14.27. 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; [Page 9]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 thats 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, [Page 10]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, 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 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 [Page 12]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 [Page 13]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: [Page 14]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 [Page 15] Eph. 2.8. 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, [Page 17] Heb. 11. 6. 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. 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 m [...]ns souls, to leave us some infallible means by which we may know clearly, and [Page 19] Mar.16.16 Note. 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 [Page 20]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 [Page 21]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 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 [Page 23]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 leng [...]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, [Page 25]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 it; and by means of the holy Sacraments applied to each member of the same. St Paul saies (and that in most weighty words) That the Church is such a thing as cost Christ the spending of his precious blood: Acts 20, 28 which argues, that it is a rarer thing than Sectaries make it to be.

Consider secondly, What this Church is: It is a body, a morall, or politick body; the members whereof are men, as the members of a Common wealth, or a City, or a Colledge are: Christs true Church therefore is a Con­gregation of People, called out (for so the Greek word [...] imports) from others that are not of it, and uni­ted together in the same belief, and profession of all the verities revealed by Christ, and in the Communion of the same Sacraments, and worship, and under the obedience and government of lawfull Pastors (which must descend [Page 26]lineally from Christ and his Apostles, by a legall and continued succession) whereof one is the Head, governing under Christ, and his Vicar.

Consider thirdly, some inferences which may be drawn from what hath been considered: and first, a know­ledge of who are members of Christs true Church, and who are not: Three things are requisite in the members thereof: 1. One and the same Faith and Belief of all revealed truths, and disbelief of no one; to wit, in those who are come to the use of Reason, and have them sufficiently propounded: Now for want of this Unity of Belief all Hereticks are excluded and Infidels. 2. Communion together in the same Sacraments, and form of worship; for want of this Catecumens (such as are onely in preparation for Baptism) are not yet members of it. 3. Obedience and subjection to lawfull Pastors; and for want of this Schismaticks are ex­cluded: And here now, you (poore souls) of so many several Sects; try what you are by these touch-stones.

Gather out of the precedent point [Page 27]three things; first, how dangerous it is in matters of Faith to follow their own judgment, and private interpre­tation of Scripture: 2. What a misery it is to make no use of the holy Sacra­ments: 3 What madnes it is to take for the directours & guides of their souls, men who can give no account of their lawfull Calling and Mission; but in­stead of Letters Patents from some higher spiritual Superiour, bring one­ly their own bare word to prove what are.

The third Point.

Consider now the rare excellency, and nature of the Church of Christ: this may be evidenced by 3 things most worthy to be remembred and medita­ted upon: The 1. whereof is the marks of it, which are rare endowments, privileges, & proprieties, distinguishing it most clearly from all other sects whatsoever; these marks are handled in the ensuing meditations: The 2. is the manifold & admirable means & helps, which it affords those who are members of it, in order to their easie procuring their eter­nal salvation, ten of these (most full of com­fort) are briefly handled in the second point of the first Meditation.

The third thing, The Chur­ches Theo­logium's. is the brave Ele­gium's, and great Characters, by which the holy Scriptures most deservedly extoll it. This Church is stiled (and that by Truth it self) the Kingdome of Christ; yea, the Kingdome of hea­ven: this is the body of Christ, and the Spouse of that heavenly Bride­groom: Christ cals this his Dove, his beloved, his perfect one, his onely one; this is his Vineyard, and his Harvest: this is his House: the House of God, the Temple of God, the Tabernacle of God, and the City of God: This is a high Mount, the Mount of our Lord in the top of Mountains, mount Sion, and a holy Mountain: This for its Light is that Candle upon a Candle­stick, fair as the Moon, choice as the Sun; that Woman cloathed with the Sun: this (for the means, and marks it hath) is a holy way, and so direct a way, that even fools shal not err there­in: This for its ability to confute and conquer Heresies, is, an Army set in battell ray: This for its infallibility, is a Pillar and Firmament; it is a House built by the Wise man upon a [Page 29]Rock; in sine, it is the Church of Christ, against which all the Forces of Hell shall never prevail: For which, O may thy name be ever glorified, O King of glory; and since thou art a Lord strong, and powerfull, a Lord strong in battaile; diffi­pate those Nations which will have Wars, wars against thy Church, thy City founded upon a rock, and situated upon a hill; or rather, since thy mercies are above all thy works, gather together (thou good Shepheard) these dispersed, (if not lost) sheep, and reduce them back into the sheep­fold of thy Church, Amen.

Collect out of this point, First, how great the ingratitude of those is towards Christ, who derogate from the honour of his Church, either by laying false aspersions upon it of cor­ruption, defection, and teaching false doctrine; or at least bear not that re­spect and reverence towards it, which they ought, both in regard of its excel­lency, and Christs charity in founding it. Secondly, how great reason there is, that every one, that is not a mem­ber of it, but of some other Sect (though they imagine themselves to [Page 30]be truly of the true Church) do not­withstanding parallel their Sect with that Church, of which the Scriptures give such noble characters: assuredly if passion, partiality, prejudicate opi­nion, and love of worldly things be laid aside, reason will tell them, they are wrong: and since notwithstanding some one (for there can be but one) of the different religions now on foot in Europe, must be it; (for Christ hath a true Church upon earth) the result of that deliberation will be, that the Roman Catholikes alone have it.

The fourth Point.

Having considered that there is a Church, what that Church is, and the qualities of it; the fourth thing re­mains to be considered, to wit, for what that Church is.

Consider therefore that the end and intention, which Christ prefixed to himself, when he founded the Ca­tholike Church, was the glory of God, and the salvation of Soules: [Page 31]These two are like the two Poles; for all the created Universe move for them: these are that negotium seculo­rum, that work of ages; that primum or first and chiefest thing, which must be sought for; that unum necessarium, for which all other things must be set aside.

But consider withall, that this Church is founded for the salvation of Mankinde, not so, as a thing indif­ferent, but as essentially requisite, and out of which no salvation can be had; thus speak the Fathers, thus the Scri­ptures, and thus the Figures, which represent the Church: All that were not within the Ark of Noah, perished in the Deluge; the member, which is cut off from the body, cannot live, the branch which is not united to the Vine Tree can bring forth no fruit, must needs wither; is onely fit for the fire: the Sheep which remain not in this Sheepfold will be devoured by the hel­lish Wolves. And none received that mysterious penny (the Symbol of eternall reward) but those that laboured in the VINEYARD. [Page 32]Its 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 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 [Page 34]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 [Page 35]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; [Page 36]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; [Page 37]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, Eccl. 19.4. 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, Psal. 76. 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. [Page 39] 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 Psal. 92. in Protest. 93 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, [Page 40] Matt. 11. 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 Joh. 5.24. 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 Joh. 9. 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: Joh. 3. 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 [Page 41]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 [Page 43]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: [Page 44]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 [Page 45]one is he, Psal. 36. 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; Ps. 92. 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 [Page 46]require: For these words do not ex­presse the motives of credibility, as the former do.

The first Point.

COnsider first, that Miracles are a mark of Christs true Church: Mar. 16. 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 them; they shall lay hands on the sick, and they shall recover: Here's the pro­mise of that power, and behold the performance of it: Matt. 16.20. They went forth and preached every where, the Lord working with them, and confirming their word with signes following: And that this power of working Miracles was to remaine perpetually in the Church, it is acknowledged by the Protestants (in their Bible, Printed [Page 47] Anno 1576.) in their Comment in the Margent upon these words of S. John, Jo. 14. 10. He that believes in me, the works that I doe, he shall doe, and greater: These words are clear; their glosse sayes thus of that place and promise: This is referred to the whole Body of the Church in which this vertue doth shine for ever: So that this perpetuity of the Chur­ches being priviledged with this po­wer (an admirable gift of Gods pro­vidence) is by this clearly proved.

Ponder Secondly, the necessity of miracles: as also the sufficiency of them in order to convince, that that doctrine is from God, which is con­firmed with them; both which two things are proved by scripture and reason, in the second and third point of the precedent Meditation.

The second Point.

Consider now how apparently this mark of Miracles is to be found a­mongst the Roman Catholicks: for the better understanding of which, these four things following are most worthy to be well pondered.

First, The Authours who relate them, or wrote in defence of them, or urge them as an argument a­gainst Heathens and Hereticks: Such are St. Ireneus, Lib. 2. c. 57. 1. de Spiritu Sancto c. 26 in his Books against He­reticks; S. Basil, who writes of the mi­racles of S. Gregory Thaumaturgus; Saint Gregory Nyssen, in the life of the same Saint; S. Athanasius, in the life of S. Anthony; S. Hierom, who wrote the lives of many Saints; Eusebius Russinus, Nicephorus, Strm: 91. and Socrates; S. Ambrose, who relates the miracles, which hap­pened at the finding of the bodies of the Saints' Gervasius and Protasius martyrs; St. Gregory the great, in his Books of Diologues; Venerable Bede in his five Books of the Church of Eng­land; S. Bernard, who writ the life of S. Malachy; S. Bonaventure, who writ the life of S. Francis, and our own Country men, who lived since the Conquest; Malmesbury, Hoveden, Hun­tington, Paris, Westminster, Doctour Harps­field, and Doctor Stapleton. Now re­flect upon this, that these authours are such, as that many of them are ac­knowledged for Saints and Doctours [Page 49]the Church, even by all Sects whatso­ever: out of which it follows, that they cannot be suspected of ignorance, lying or faining these miracles, which they recount: Yea, they themselves teach, that imposture, and forgery in point of Miracles, is a grievous sin.

Consider secondly, the persons that wrought Miracles; such were S. Gre­gory Thaumaturgus, S. Anthony, S. Hilla­rion, S. Pacovius, S. Nicolas, S. Martin, S. Boniface, S. Remigius, S. Augustine the Apostle of England, S. Cuthbert, S. Oswald, S. Guthlack, S. Omer, S. Bertin, S. Malachy, S. Bernard, S. Francis, and Saint Dominick, and many hundreds more; of which the very Adversaries of the Roman Catholikes acknow­ledge many of them for Saints, and workers of Miracles: Hackluit Navig vol 2. part. 2. p. 88. Hart. w [...]. concerning which the Magdeburgian Centurists, in the 13. chap. of every Century give a clear testimony: And in this last Age, Hackluit (a Protestant, and a great ad­mirer of S. Francis Xaverius the Jesuite) writes of this blessed man, that he wrought Miracles, and so does Hart­well (in his Epistle to his book of the [Page 50]kingdome of Congo in Africa, speaking of the conversion of it) wrote of the same man and other Roman Priests: Now concerning the miraculous pro­digies, which these men did, Histories (writ by the forementioned Doctors) are so clear, that they cannot be deny­ed, without disavouching all humane faith, history and authority; and to say, or suspect, that these blessed men had any recourse to the Devil, or com­merce, and assistance from him, were intolerable impiety: What can light have to do with darknesse? Sanctity with inveterate and confirmed malice? Saints with Devils? they are irrecon­cileable enemies; continuall Anta­gonists: Now that these Saints were all Roman Catholicks, it is undoub­tedly true: First, because the Writers of their Lives,and their Acts testisfie it. Secondly, because their Adversaries, the Centurists and others, ingenious­ly confesse it of most of them. Third­ly, Because Sectaries would challenge them, and their Miracles to them­selves (thereby to strengthen their own faction) if any probability appeared, [Page 51]which might perswade, that they were no Roman Catholikes.

Consider thirdly, The nature and excellency of these their miraculous operations: No Sympathy or Anti­pathy; no Judiciary Astrology, or Art Magick; no Sorcery or ability of the wicked Spirits, can produce so prodigious effects: True it is, the De­vils are not by force of their Damna­tion devested of their natural abilities, but can do strange things: yet as St. Austin in his Books of the Trinity, Lib. 3. c. 8.1. p.q. 118. and the Angelicall Doctor St. Thomas of Aquin, and others well versed in Phi­losophy & Theology affirm; they can­not give sight to those that are born blind, nor streighten distorted limbs, nor cure paralyticks, nor give life to the dead; nay, nor cure diseases, but by application of natural medicines; nor will Devils put their associates out of their possession of mens bodies; but rather indent with one another, and plot both to keep their holds they have, and to make new entries into others: Catholicke Priests [Page 52]only are they that can, and have outed these impious usurpers in all ages: Nor will these wicked spirits concur to the preserving the dead bodies of Saints uncorrupted; at which so ma­ny devout Prayers, long Watches, large Alms, were offered up to God in ho­nour of his Saints; and by occasion of which Monasteries, Colleges, Churches, Chappels, and Hospitals were founded. O the wonders (and by occasion of them the good Works) that were wrought at the Shrines of S. Thomas of Canterbury, S. Hugh, S. Edward, S. John of Beverley, and S. Cuthbert: this one Saints body remained incorrupt, and intire every limb and joynt, Haïpsfield, and the re­cords at Duïham. with the hair on the head, and Episcopal weed on, for the long Tract of eight hun­dred and forty years; till the sad daies of King Henry the eight caused the demolishing of that rare and rich Shrine, and the conveyance of that body into an obscure Cave: onely that Ring, so long wedded to that Saints finger, of all the riches of that Shrine, came into good hands, and is now with the right Reverend Lord [Page 53] (Richard Smith) Bishop of Calcedon, as I heare: The translation of this one Saints body to Durham, what argu­ments for the Roman Religion there dos it not afford: For out of the bram­bles and bushes of a woody hill rise a City, and Episcopall See, in which sate 37 Bishops, all obedient to the See of Rome, and Roman Catholikes every one of them.

Consider fourthly, the number and multitude of these forementioned Saints Miracles; how numerous (and in a manner numberlesse) the Miracles were, may be best gathered from the number of the Saints; Six Tomes fil­led with Saints lives, hath one man a­lone; hence how many Miracles; since almost each Saint wrought so many: Surius Ponder this! Admire this! Gloria haec est omnibus Sanctis ejus; Psal. 149. 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:) Coclaeus in actis Luth. ann. 1523. Bolseus in vita Cal. & others. 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 [Page 55]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) [Page 56]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 Note. 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 The Coll­quie. (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 [Page 57]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 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: Psal. 93. 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 [Page 58]tua credibilia facta sunt nimis, to those that are members of Christs Church, 1 Cor. 3.17. saies Saint Paul, The Temple of God is holy, which (Temple) you are: and Lev. 15.16. God himself sayes, Beye holy, because I am holy; our Saviour inculcated this truth often: Joh. 15.16. 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 Matt. 7. 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; Matt. 5.48. 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; [Page 59]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, [Page 60]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 other sorts of people; so have they most excellent instructions given them by holy and learned men.

4. Fasting, (so much commended, and extolled by holy scripture in the lovers of it) how can it but be very [Page 61]conducing to vertue; since it weakens vertues adversaries (the rebellion of the Flesh, inordinate passions, and the malignant humours both of body and soul) so much, as experience teaches, the Roman Catholicks surpasse all o­thers in this.

5. Another great advantage they have above all others, and that is the direction of their spiritual Pastors, and Ghostly Fathers; upon, whom as there is a most strict charge laid, that they have care of their spirituall chil­dren, so they discharge that duty most exactly.

6. The Doctrine they teach (especi­ally that of good Works, Works of Supererogation, Penance, and Satisfa­ction) is a great spurre and mover to perfection.

7. To omit other instrumental cau­ses of vertue and devotion, that admi­rable and plainly divine invention, and institution of Religious Orders (dif­fering one from another in their man­ner of living, but most unanimous in beliving) is plainly an admirable means to get vertue by; yea, that state of life [Page 62]is properly the schoole of perfection it self; and by these you see how abun­dantly the Roman Catholicks are sup­plied with means for attaining to san­ctity: to these also may be added other particular helps, mentioned in the se­cond point of the first Meditation.

Consider secondly, how Catholicks correspond with these great helps they have for the expulsion of Vice, and purchase of Vertue: The Church commands each one thats come to the years of discretion, to approach once a year to the holy Communion, but commends a more frequent accesse: What do they do? hundreds in every great Town, yea, thousands in some, repaire not once a year, but once every week to that divine banquet: they are commanded to confesse their sins to the Priests (whose power to for­give sins was most assuredly given by Christ, in these expresse and clear words, Jo. 20.23. Mat 18, 18, Whose soever sins ye remit, are remitted unto them.) Once a year: yet thousands of them go to that Sacra­ment once every week: They are com­manded to be present at holy Masse [Page 63]every Sunday and Holyday; yet be­sides these dayes, thousands of them in every great Town perform that act of Religion every day; is not this a true compliance with the forementio­ned means? Are not these works of Supererogation a fair way to perfecti­on? These instances alone, argue how much these people are addicted to prayer, what good they get by their spirituall directors, and how they fulfill that doctrine of good Works; As for Fasting (that soveraigne anti­dote against the sins of the Flesh) Ro­man Catholicks are admired by all Se­ctaries for this; as for upright deal­ing in civill contracts; they have the repute of being generally the left in­jurious or unjust: nor does any sort of peoples word go further than theirs, even in treating with those who are averse from their opinions: And truly to see so many of them (families of great worth) in this our Nation, live so contentedly amongst the ruines of their great Fortunes, which they might have kept intire in great part by once going with [Page 64]those of a different Religion to Church, or swallowing over that one Oath, yet would not; this must needs argue a great fidelity to their religi­ous Principles, and a great esteem of vertue and piety in them; as for these holy inhabitants of religious Mona­steries, they live as if they would win heaven (which suffers force) even by ve­ry violence; such is their study of per­section, so intense their prayers, so protracted their fastings, so long their watchings, & so continual their study of self denial, carrying their crosses, and following their Saviour (the things so much recommended by him to all) by an exact imitation of heroi­call vertues. Who now can deny but the Roman Catholicks take to heart the study of perfection, and that sci­ence of the Saints, which is sanctity. Compare these and Sectaries together, and see what sequels follow.

Consider thirdly, the number of their Saints: behold a short Cata­logue of some few of them in every Age, besides the Apostles, Disciples, and others, these following lived in the [Page 65]first Age, Saint Dennis, Linus, Cletus, Clement, Martialis, Thecla and others.

2. Ignatius, Policarp, Justine, Vin­cent, Irenaeus, Eleutherius, Lucius, Feli­citas.

3. Tiburtius, Valerianus, Cecily, Bar­bara, Agnes, Agatha, Laurence, Xirtus, George, S. Gregory Thaum.

4. Nicholas, Antony, Hilarion, Hellen, Athanasius, Hilary, Basil, Gregory Naz. Hierom, Ambrose, Epiphanius.

5. Chrysostome, Augustine, Paulinus, Alexius, Ʋrsula, Lutrick, Leo, Germanus, Simeon Stelites.

6. Columbe, Columbane, Genovesa, Si­verius, Leonard, Leander, Hermingildus, Gregory the great.

7. Isidore, Aidan, Edwin, Oswald, Cuthbert, Theodore, Benedict, Ebbe, Cesa­rius, Lambert, Eugenius.

8. Bede, S. John Damascen, Germanus, Cuthlack, Grimwald, Hubert.

9. Sabinus, Geroldus, Ludgerus, Ru­moldus, Nicetas, Rembertus, Swithin.

10. Wenceslaus, Dunstan, Bruno, Odo­cluniacensis, Romaldus, Elphegus, Guibert.

11. Henry the Emperour, Edward Conf. Lanfrank, Anselme, Stanislaus, [Page 66]Ivo, Bruno Carthusianus, Robert.

12. Malachy, Bernard, William, Nor­bert, S. Thomas of Canterbury, S. Hugh Bishop of Lincolne.

13. Dominick, Francis, Mary Ognes, Thomas Aquinas, Bonaventure, Gertrude.

14. Roche, Christina Sumlensis, Ger­trude ab Oesten, Catharine of Sienna.

15. Bernardinus senensis, Viucentius, Laurence, Justinian, Antoninus, Colecta.

Francis of Paula, Ignatius, Loyola, Fran­cis Xaverius, Philip Nereus, Teresa, Caro­lus Borom.

To these, many thousands more might be added; yea, the English Mar­tyrologe alone affords us Saints of our own Country, for every day in the year.

Now that these were Saints, and also Roman Catholicks, it is evident: First, because all the whole Roman Church (not any one expressing in the least the contrary) acknowledgeth them for such; and upon that score honoureth them. Secondly, because their written lives, and Ecclesiasticall History do evidently evince the same. Thirdly, the practice of their lives [Page 67]and their opinions, demonstrate that they were Roman Catholicks; for they all honoured and obeyed the Pope, as supream head of the Church next after Christ; they pra­ctised Invocation of Saints, Prayer for the faithfull departed, saying, or hear­ing holy Masse, Priestly power to re­mit sins, and other tenents now held by Roman Catholicks; yea, their ve­ry enemies, the Magdeburgian Centu­rists, acknowledge many of them for Saints, even of the latest of them (as S. Bernard, S. Malachy, S. Dominick, S. Francis and others) and grant that they held these foresaid opinions.

The third Point.

Consider now the state and condi­tion of other Sectaries in point of san­ctity: First, they have no means to acquire it, whilest they remain as they are: They deny that Priests have power to forgive sins, and consequent­ly make no use of that Sacrament; their Communion they grant is but bare bread, and consequently it can­not sanctifie them; for publick wor­ship, [Page 68]there is none now in any sect in England: a Psalm is all that is now ex­tant of publick service amongst them, and that rejected by most; and for private prayer, certainly they spend little time in it, at least they do no­thing thats comparable to what the RomanCatholicks generally perform; much lesse will they pretend to come neer these in Fasting: In brief, their doctrine is exclusive of works of su­pererogation, Merit, Mortification, and Satisfaction; how then can it be but destructive of true Sanctity; yea, Note. and salvation: in fine, all the means they pretend to get sanctity by, is faith alone: this medium of faith, the Ro­man Catholicks have; and besides it, all the other comfortable helps menti­oned before: Who can now but be afraid of the ones condition, and ad­mire the other.

Consider secondly, what Saints they have; they will not now surely own that Calender of John for any more; since Father Parsons examination proves it a ridiculous false thing; the chief of their forefathers were Luther, [Page 69] Calvin, Beza and such like; what lives led they? Scandalous, and exorbitant­ly bad. Luther himself, ingeniously confesseth, that when he was a Papist, he said Maffe, and that devoutly for many years; that he lived in his Monastery (for he was once an Augu­stine Friar) punishing his body with Watching, Fasting, and Prayer; by which he followed the counsell and example of our Saviour; that he kept Poverty, Chastity, and Obedience; and that he honour'd the Pope out of meer Conscience: Well, at length, he be­gun a new Sect; did this make him continue his former piety? Did he in­crease it? Did he become a Saint? Be­hold what he did; he casheer'd Fasting, Prayer, Watching, his Vows, his Mo­nastery and the Pope; and instead of these took a Nun (called Catherine Bore) for his Concubine; and gave himself wholly to Lust, Gluttony, drinking of Wine, and sensuality: What he writ, was conformable to the temper, which these Vices put him in to; and so he persisted to his dying day. Calvin was not onely given to [Page 70]lust, but to lust against nature, to wit, Sodomy; for which his Shoulder was burnt with a mark of a Lilly at Noyon in France. Beza kept not onely a Con­cubine, but a Boy also to satisfie his lust; with both which he was so tran­sported, that he could not forbeare to expresse the same in wanton and scan­dalous Verses, which are extant a­mongst his other Works: As for these mens followers and adherents; Lu­ther himself fayes (upon the Gospel for the first Sunday in Advent) of his; that they were become worser livers, than they were whilest they remained Pa­pists. Erasmus, in his Epistle to Vultu rius Neocomus, gives the same character of them; and Jacobus Andraeus, a famous Lutheran, in his 4. Sermon upon the 21. of S. Luke, sayes, To the end that all the world may know that they are no Pa­pists, nor attribute any thing to good works, they do no good works at all; and indeed experience teacheth, that those, who turn from being Papists, do not be­come Saints, but Sensualists.

The fourth Point.

Consider now what may be gather­ed out of the precedent points: First, either these modern Sectaries acknow­ledge Luther, Calvin, Beza, or others of their times, for their first Founders, or not; if they do, then they admit men of scandalous lives for their Founders, and so the Religion or fruit sprung from these b [...]d trees cannot be good: If they disavouch them, then they be like the Acephalists, members without a head, and without Ancestors: for they cannot lay claim to the Saints mentioned in the second point; since they so little resemble them either in belief or life: Secondly the reason why due respect to the Saints in heaven is neither taught, nor practised by them; to wit, because they have had none of their own; and because the true Saints indeed were Roman Catholicks: thirdly, seeing that the opposition of contraries, and their repugnancy, ap­pears more clearly when they are para­lell'd together; compare the Roman religion and the best of these later sects together in point of virtue, and sancti­ty, which is the cream & quintessence [Page 72]of mans felicity in this life: then make a prudent choice, and side with that party where there is most Sanctity, and by good consequence most hopes of salvation; then with the Cherubins, and Seraphins cry out; Holy, holy, ho­ly, Lord God of Sabbath, Son of God, since you bid us be perfect, as your heavenly Father is perfect: Heavenly Father since you bid us be holy, because you are ho­ly; grant us what you command, and com­mand what your good pleasure is: My heart is ready, O God, my heart is rea­dy: Help me Lord to remove the obstacles, and apply the means aright; that being freed from the enemies of my conversion, I may serve thee in sanctity and justice all the dayes of my life, Amen.

The first Point.

Consider I. that Christs true Church hath (as it must needs have) a­mongst other marks, that of holy do­ctrine, and such as becomes Christs Church: it must teach nothing against Piety, Verity, Reason, Equity, or good manners: but on the contrary, all things in it must be conformable to Piety and Vertue, as truly they are: The holy Ghost speaking by the mouth of the Prophet David, confirms this truth, gives the Churches doctrine many great Elogium's in that long, but most sweet Psalm 119. The law of the Lord is immaculate; that is without spot, or blemish of falshood, or impie­ty: The precept of the Lord is Lucid: that is bright, shining, and like a light to shew us the true way to serve God, and save our soules: The testimony of the [Page 74] Lord is faithfull: and Saint Paul cals it a sound doctrine; by which Metaphor he intimates, that as that body cannot be judged sound & healthfull, which is seased upon by any disease; so that Doctrine, Faith, or Church, cannot be wholsome, and soul-saving, which hath adhearing to it any maxime, or assertion false or favouring vice; but there needs no proof of this; for it is called the word of God: And the do­ctrine of Christs Church must needs proceed originally from Christ; who will not permit his Church to teach impious or false doctrine.

Consider secondly of how great con­cernment it is for men of understand­ing, to have sometimes for the subject of their most serious and retired thoughts, the consideration of what doctrine is taught by the different Sects now on foot in England; and to mark which, and how far they are pec cant against piety: And thou who ten­ders the good of thy soule, weigh their ten­ents, and those of the Roman Catholicks, with an equall ballance (but let not the love, or sear of thy temporal interests meddle with [Page 75]the scales) and after exact notice taken of them all, cast thy selfe without more adoe into the arms of that religion, which seems to teach that doctrine which is conducing to piety, andthy souls eternal felicity.

The second Point.

To understand how agreeable to Piety, and Verity, the doctrine of the Roman Catholicks is, take these three considerations for matter of the frequent meditation: The first, is, That tenents of the Roman Catholicks (about those matters, which are controverted betwixt them and other Sectaries) are more beseeming Almighty God and his Church; much more advantagi­ous to the honour of both; and grea­ter expressions of divine perfections, than the adversary opinions are: Is it not better to have more means for ob­taining divine grace (and consequent­ly more Sacraments, the instrumen­tall causes of it) than fewer? to receive the real body & blood of Christ, is not that a more noble memorial of Christs [Page 76]a thing more beneficiall to man, and more honourable to God, than a bit of Bread onely, and a sup of Wine? Is it not farre more beneficial for frail and sinfull men, that Christ give Priests power to remit, and forgive them their sins, than otherwise? that the Church of Christ be conspicuous and visible in all Ages; that it be liable to no defecti­bility, or fallibility; that it have easie and accessible means for the deci­sion of Controversies; that some state­ly and majesticall form of worship be exhibited to the divine Majesty; as al­so that a sacrifice of some rare thing (such as is the precious body & blood of Christ) be offered daily to that in­finite deity; that there be an Ecclesia­stical Hierarchy, ascending by different degrees up, till it come to one supream head, to whom all are to yeeld obedi­ence: do not these make more for the Churches perfection, Gods honour and glory, than the contrary? Frame to thy self a lively Idea of the congrui­ty of these particulars with Gods and his Churches greater honour; look upon these instances with a judicious [Page 77]eye; and conclude, that in case it were doubtfull, Note. whether the affirmative or negative opinion were truer in these points; yet since one of the two must be embraced, choose that which is most conducing to the honour of God and his Church.

The second consideration is, that the opinions of the Roman Catholicks (these in particular now urged, and others which will be mentioned here­after) are more suitable and conso­nant to the holy scriptures, than their contradictories are: For the better in­telligence of which, observe these two rules, whereof the first is, clear places of scripture must be preferred in point of proof before hard and obscure ones: the other is, many texts of Scripture must be a greater argument than fewer, caeteris paribus: these two rules can be rejected by none, but such as (consci­ous of their own unjust plea) will come to no try all at all: Now con­formably to these rules, it is apparent­ly evident, that Roman Catholicks bring more and clearer places out of the scriptures, to establish the truth [Page 78]of the forementioned opinions, and others which they hold, than their ad­versaries can possibly bring to the con­trary: Read any Catholick book of Controversie, and you will see the truth of what is here affirmed; and by the way note also how this considera­tion strengthens and fortifies the truth of the former.

The third consideration is, that the tenents of Roman Catholicks are more conducing to the security of mens salvation, than the Negative opinions are: in this corruption of humane nature (vitiated by that Ori­ginal sin of our protoparent Adam) the flesh wages war continually against the spirit, and the inferiour against the superiour portion of the soul; and the issue of the war would be the un­doing of the nobler part, unlesse it had continuall recruits and supplyes, both of auxiliary forces from heaven, and made use also of Fasting, Watch­ing, and self-denial, and other asperi­ties, and mortifications: for these are the ordinary arms, with which the re­bellious passions & vicious inclinati­ons [Page 79]must be curb'd; these are the things so much recomended in the scriptures both Propheticall and Apostolicall; these are the things recommended un­to us all by Christ himself, when he bid us deny our selves, take up our crosses & follow him; Mat. 16. 24 as also when he bid us go in the narrow way, and enter in at the strait gate: Now this is the very do­ctrine of Roman Catholicks, and only of them: They both in their Pulpits, and with their pennes inculcate these vertues continually; witnesse the ma­ny rare Treatises written by their Priests upon that subject; as also of the angelical vertue Chastity; and of the Sacrament of Confession, which is accompanied with the exercise of most virtuous acts of Contrition, Penance purposes of emendation, of satisfying for injuries done, and removing the occasions of relapses; all which vertues, as they are contrary to self-ease, & the wild liberty of flesh and blood, so they keep off sin, & secure salvation so much the more: and thus you see how their doctrine teaches to decline from evill by the aforesaid means; & as for doing good, [Page 80]which is the second part of the works of Christian duty; it is most certain that their doctrine favours this, and leads to this most effectually; for they teach that the commandements of God may be kept, and that the diffi­culty of observing them is not insupe­rable; They teach, that man hath a free liberty of will, not onely to doe evill, but good also: They teach that mans works (done in vertue of Christs merits, and united with them) may be good and meritory of an increase of grace and glory: These opinions can­not but animate a man towards the keeping of divine precepts, and doing all the good he can; and consequent­ly bring a greater security of salvati­on: Which if thou takest to heart truly, thou must like, love and embrace this do­ctrine.

The third Point.

Consider now, whether or no, the doctrine of other Sectaries (now swar­ming in England) be holy and whol­some; and how helpfull it is to the saving of soules: this will appear [Page 81]by a short survey made of those par­ticulars, which are commonly held by them all: first, behold what a pitiful, poor, and naked thing they make the Church of Christ: (by w ^ch Church is here meant, not this or that Church, which either Roman Catholicks, or other Sects call Christs Church and theirs; but prescinding from controversie a­bout whose, or where it is; we mean the Church of Christ secundum se; and which all Sects must grant Christ hath upon earth:) this they devest of all the ornaments, which become it, and the founder of it. They deny it to be of infallible authority; and say, it can, and hath erred; they will not admit it to be the judge of Controversies, nay, nor to have been in all ages visible: they deny that Priests have power to remit sins, Joh. 20.23. which is contrary to the ex­presse words of Christ, and contrary to the Book of Common Prayer; and they averre that Christ hath not left his real and true body and blood to be recei­ved by Christians; nor that there is in the Church any true proper or pro­pitiatory sacrifice; and since sacrifice [Page 82]is so great an act of Religion as it is, by depriving the Church of Christ of this, they undervalue the Church, and monarchicall government (which e­ven Aristotle a heathen could define to be the best for keeping of order) they deny Christs Church: a man would think that God (who does all things in number, weight, and measure) should have made the Church a master-piece of his wisdome, power, and goodnesse: the Roman Catholicks indeed 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 [Page 83]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 hi [...] passion, and in vertue of it) should be meritorious, does not this more ex­toll Christs merits, and magnifie them [Page 84]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! Whats this, but to impeach the divine Majesty of tyranny: [Page 85]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, Ps. 76. 10. 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, [Page 86]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, Mat. 16. 24. carrying my Crosse, and following my Saviour by imitating his vertues, the three things he recommends unto us; [Page 87]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 colloquy. 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 [Page 88] 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 Note. 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 fulfill both parts of [Page 89]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 [Page 90]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 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, Ephes. 6. 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 [Page 92]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, Luke 21. against which all your adversaries shall not be able to resist. And he expressed their Commission in these words: Goe, Mat. 28. 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, Psal. 119. 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; [Page 94]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 [Page 95]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 An. 411. 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, About the year 180. was in the Apostles time; the second illustration of it was; when Pope Eleutherius sent the men of God Fugatius and Damia­nas [Page 96]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, About the year 600. when a man reflects how ungrat­fully our English off-spring (like an unnatural brood) defiles the Nest 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 [Page 97]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 [Page 98]great vertue, who was afterwards cho­sen for Pope, and called Adrian the fourth; to these may be added the Li­vonians and Li [...]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: [Page 100]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? An. 1542. 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; Tom. 1. 1. 6. de signis. the same in effect writ many more: Nay, his signes of Apostle­ship struck astonishment, even into the [Page 101]enemies of Catholick Religion; a­mongst Vol.2.part. 2. pag. 31. 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, In resp. al­tora contra Fac. Gret­ser.p. 333. 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, Lib.de pra­scrip. 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, Note. to all licenciousnes and wicked liberty; but this was to pervert, not to convert; to this no [Page 103]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: Its 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, one is, that the Church of Rome hath been apparently visible in all ages: An other, that since Christ must have a true Church upon earth, and since one of the marks of it is (appears by the scri­ptures) conversion of Nations, by the doctrine: and since no other Sect hath this mark, the Church of Rome (which hath alwayes had it) must be, and is Christs true Church: a third, Note. that when any are converted to the Roman church [Page 104]from insidelity or heresie, they amend their lives, and live more vertuously than before: But those that were Ro­man Catholicks, when they fall, and betake themselves to any other Sect, they grow worse and worse; as we see it sals out by experience in almost eve­ry one that revolts from the Catho­licks to any other Sect; and the rea­son of this is clear, because liberty and temporall ends are their motive, not any quarrel they have against the pro­bability and truth of the Catholick Tenents: If I stay with the Catholicks, I must not onely confesse my sins and be truly sorry for them; but I must also seriously pur­pose amendment of my life, and repair what soever dammages my neighbours same or fortune have suffered by my malignant tongue, or fraudulent dealing: Wave these obligations, and go once to Church, and by this I may evade the misery of sequestra­tion, and live free from sears; siding with the Sect most countenanced, and cryed up, will secure me and mine: With such thoughts the wicked spirits inveagle those fraile ones, which (like unto Fishes) at first sight, lay hold on the [Page 105]bait, but mind not the hook; no effi­cacy of doctrine moves such men: But thou, Rationalist, be thou led with motives grounded upon eternity; and let that do­ctrine, The Collo­quie. which all Nations have experienced to be efficacious, finde no resistance in thee, and thou heavenly Physician (who said that the healthfull had no need of such artists but the sick onely) look upon the distempers of this distracted Nation in point of Reli­gion: England, that when time was, lent Evangelical light to so many others, sits now in darknesse, and in the shadow of death; but thou, who art the way, make her walk in thee: thou that art the truth, make her believe in thee; that since thou art life, she may live in thee, till all Nations meet in the Unity of Faith, AMEN.

The first Point.

COnsider first, that as Christ our Sa­viour founded the Catholick Church, so as that it should last to the end of the world; so also he ordained, that in it there should be lawfull Pa­stors, succeeding one another, so long as the Church was to continue; this the scripture teacheth in expresse terms: Ephes. 4. v. 11, 12. He gave some Apostles, and some Prophets, and other some Evangelists, and other some Pastors and Doctors, to the con­summation of the Saints, unto the work of the ministery, unto the edifying of the body of Christ, until we meet al in the unity of faith.

Consider secondly, that this conti­nued succession was to be propagated by a legall descent from Christs Apo­stles, both scripture and reason proves this truth: for if all true members of the Church, must (like living stones) be built upon the foundation of the Apostles, (to the end that all the building fitly framed to­gether, [Page 107] Hphes. 2. 20, and 21. may grow unto a holy Temple in the Lord) much more necessarily must the Pastors be built upon them; and as that family ceases, & is extinguished, when once the line of descendents from the first of that family, is by death inter­rupted; so the lineal (but morall or politick) descent of Pastors from the Apostles ceases and is extinct, when such an interruption is made, as that Pastors cease to have their spirituall birth to their Functions by that legi­timate consecration and jurisdiction, which is derived from the Apostles; the want of which also in the first of a new Episcopal See, illegitimate him and all his descendents; now that this descent from the Apostles be legall, it requires a calling from God or Vocation; No man takes to himself this honour, but he that is called of God, Heb. 5. 4. as Aaron was; this voca­tion is the door, in at which every she­pherd (that is a true one) must enter in to the sheepfold of Christs Church: for he that entreth not by the door into the sheep­fold, Jo. 10. but climbeth up some other may, the same is a thief & a robber, saies the good shepherd Christ: v. i. a severe césure for such as are not [Page 108]true Priests, and get into the Office of Pastors onely by self-intrusion, or by the deputation only of some secular power, devoid of all Ecclesiastical ju­risdiction.

Consider thirdly, the manner of this legall Calling, which Saint Paul sayes must be from God, as Aaron was; divine calling, or vocation, is twofold, extraordinary, and ordinary: the former is, when God by himself immediately cals one, as he did the Prophets, Moses and the rest: and this extraordinary manner of calling was absolutely ne­cessary in the first plantation of the Church: For the first Pastors, (to wit the Apostles) could not be called o­therwise; because they were the very first themselves. The Ordinary cal­ling is also from God; but not done by him immediatly, but by the con­currance of others: The first, of the line of those which were ordinarily called, was called after the extraordi­nary manner, by God immediately; so was Aaron called; but Aarons suc­cessors were ordained by others: so the Apostles (who were called extra­ordinarily) [Page 109]ordained other Bishops and Priests; and these Bishops after­wards made others, according to the order prescribed by Christ, to be held in his Church; and thus both voca­tions were truly from God.

Now to understand the better what the lawfull calling of a true Bishop or Priest is; and by this means, to be able the better to distinguish who are law­full Pastors, and who not: Consider, these things; first, the Election, or de­signation of the Person, and this be­longs properly to Church men; though the People, or secular Princes, have been sometimes permitted to de­pute, and propose to the Church such persons as they desired & thought sit; but this makes not a man either Bishop or Priest: the next thing after Election or Approbation, is Consecration, or Or­dination; and this act is to be perfor­med onely by Bishops: this act is it which makes a true Bishop or Priest; and without this consecration, all the Princes of the world, by any their de­putation of persons to Episcopall, or Priestly Function, can never make [Page 110]them true Bishops or Priests. The third thing is Jurisdiction, which is given by a Superiour Prelate to the Consecrated person, and this is called Mission; for he is sent with faculties to govern souls, and feed them with the holy Sacraments, and the word of God. These faculties (for so they are called) are the Priests Commission; and the giving of them with lesser, or greater limits, as also the assigning him these subjects in particular, and not others, is only in the hands of Spiritual Prelats, and in no tempo­rall Princes power whatsoever.

Gather out of the premisses; First, that that Church cannot possibly be Christs Church which wants Bishops: Secondly that these are only true Bi­shops, and Priests; who are lawfully descended from the Apostles: Thirdly that those only are legally descended from the Apostles, who have these two things, Succession, and Consecra­tion; both Apostolicke. A true Pastor must succeed to some one of the Apo­stles, ether immediatly, as Saint Liuus succeeded Saint Peter, and as Saint [Page 111] Policarpe succeeded Saint John: or else mediatly, as S. Ignatius succeeded S. Evodius, who was ordained Bishop by S. Peter: his Consecration also must be Aposto lick; that is, this Priest must be consecrated by a Bishop, which Bishop must be consecrated by other Bishops, and these by others, till at length an assent by degrees be made up to the A­postles. Fourthly, that Spiritual dig­nity is of a far higher nature than tem­poral, both by reason of its lineal de­scent (and that never interrupted) from Christ; as also by reason of its Function, which is about things Spe­ritual and Divine.

The second Point.

To under stand how lawfully the pastors of the Church of Rome are cal­led; Consider first that the Protestants doe not stand in denial of this, but plainly grant it: yea they pretend for the lawfulnes of their own calling no greater argument then that they have their succession from the Church of Rome; conscious, to wit, that there can be no true power, either of order, or Jurisdiction, nor any true legi­slative power Ecclesiasticall at all, [Page 112]but it must descend by succession from Christ, and his Apostles; and this they acknowledge the Church of Rome to have; pretending with all that them­selves are united to the same line of Communication in that Apostolick succession.

Consider secondly, this their law­full calling confirmed by this Negative Argument: Christ must have, and hath a Visible Church upon earth some­where; this Church must have a Vi­sible succession of Pastors; for this is the main thing in which chiefly the visibility of the Church appears; since where the succession of Pastors ceaseth, there the flock is lest ungoverned, un­fed, exposed to dispersion and perish­ing; and thus the Church would come to faile, not onely in visibility, but e­ven in its existency: Now this Visible succession must be derived from the Apostles, and that without ever being interrupted; otherwise the Church would not be Apostolick, (contrary to the scripture, and the Nicene Creed) nor remain the same unto the end of the world; contrary to our Saviours [Page 113]promise, and St. Pauls forementioned words: And since there is not any sect which either doth or can with any shew of probability pretend to have a See Apostolick, or a never interrupted visible succession from the Apostles, but onely in the Church of Rome; there it must be, and consequently their cal­ling(yea only theirs) lawfull: True it is, the Greek Church had Apostolick Sees; to wit, at Hierusalem, Antioch, and Alexandria; each of which had an Apostle or Evangelist, for its first Bi­shop: but for the space of these last nine hundred years (since the begining of which time, the Persians, Sarazens and Turks have kept possession of those Countries) the succession in these hath been obscure, interrupted, as good as none: And this by the just judgement of God, for the Schisme and persidi­ousnes of the Greek Church; as also to make the Roman See Apostolick, more clearly to appear to be the Mother and Mistress of all Churches.

Consider thirdly, that the lawfull Calling of Pastors amongst the Roman Catholicks is, further positively de­monstrable [Page 114]from the succession of their Popes. For the better understanding of which, note first, That the ancient Fathers were most exact in registering the names of the Popes, as they succee­ded one another; so did Saint Ireneus, Tertullian, Eusebius, S. Austin, S. Hierom and others; the like diligence hath been used by other Roman Catholicks in all succeeding ages, even to this pre­sent Popes dayes, who is called Inno­cent the 10. and is the two hundred thirty and nine from S. Peter. Note secondly, that the forementioned holy Fathers, used to produce the succession of Popes, as an impregnable argument to prove that to be the onely true Re­ligion, which had these chief Pastors on its side: Now if the succession of twenty or thirty of them, were of such force(in the judgment of these learned Doctors) to convince Hereticks; how forcible an argument against these mo­dern Sects, must a long Catalogue of 239 make. Note thirdly, that none were ever acknowledged by the Roman church for true and lawfull Bishops or Priests, but such as were ordained [Page 115]either immediately by the Apostles, or by their successors; now conforma­blely to these truths, here noted; this follows, and is most certain, that from every true Pri [...]st now living (by pas­sing from the Bishops which consecra­ted them, to those that ordained these, and so on upward) a line of spiritual pedegree uninterruptedly ascends to the very Apostles. This orderly series or scale of succession proves evidently the Pastors of the Roman Religion to be lawfully called and sent. Here's so­lidity, heres security; those that will get out of their labyrinths of errours, doubts, or fears, must do it by the conduct of this line: begin, go on; this is your way to the Apostles and Christ.

The third Point.

Consider now, how the case stands with other Sects, in point of lawfull calling; and first for Luther, the ring­leader of all modern sects; that his calling was not extraordinary, it is certain; for he could never shew his extraordinary Commission, to wit, Miracles, the gist of Prophecy, or these [Page 116]other supernatuall endowments, which God alwayes gave to his Pro­phets and Apostles, whom he sent ex­traordinarily; and that this exacting of Miracles in this case is most just and reasonable; it is hence proved, if some new upstart should pretend he were immediately sent by God to preach a­gainst such or such a Sect; the onely means that Sect could use for silencing and confuting such an one, were to demand Miracles of him: and if some new impostor should pretend he were Christ; or urge his being sent extra­ordinarily to Preach against Christ, or any other mystery of Faith, which were believed by all Christians (as the mystery of the Incarnation, or Passion, the reality of supernatural Faith, and divine grace, or the like) against such a fictitious pretender, not onely Ro­man Catholicks, but all other Sects a­mongst Christians, also ought to bid him shew his Commission sealed with Miracles.

As for Luthers ordinary calling; true it is, he was lawfully ordained Priest by the Church of Rome; but a Priest [Page 117]cannot ordain other Priests, much lesse Bishops: so that no succession could be propagated by him: It is true also, that he had jurisdiction (which must flow from the spring head of all true ecclesiasticall jurisdiction, Christ and his Vicar; and was lawfully sent (af­ter his being consecrated) to govern and seed souls: but his faculties, or commission were given him with these limits and conditions, which not on­ly the 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 [Page 118]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 [Page 119]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 [Page 120]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 [Page 121]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, Heb. 5.4. without being called by God, as Aaron was; and took upon them the Office of preaching, without being sent; Rom. 10.15 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, John 10.1 but by elimbing up another way. And indeed, the Catholicks urge (which they are not [Page 123]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; Oglethorp, Bishop of Carlisle.) 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 [Page 122]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 Nagges­head in Cheapside. An. I. &. 8. Eliz. 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, Note. Apostolical succession cannot be deri­ved down from age to age, till the world 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 [Page 125]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; Colloquie. 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 [Page 126]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 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, Isa 59.21. 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 [Page 127]never failing: Vpon thy wals, O Hieru­salem, Isa. 62.6. 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, Mat. 28. 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: Mat. 13. 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, [Page 128]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, Lib. cont. cp. fund. cap. 4. 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 [Page 129]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 [Page 130]the members thereof many great Elo­giums: Rom. 1.7. v. 8. To all that be in Rome, beloved of God, called Saints; and again, your faith is spoken of throughout the whole world. Acts 28. When Saint Paul was come near to Rome, the faithful (for even then, v. 13, 14, 15, 16. 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, v. 23. as far as Appii forum: He began presently upon his arrival to preach; v. 30, 31.; 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, Pet. 5.13. 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, [Page 131]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 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. Brerely and the progeny.. 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, Note. went out and separated it self from any Society of Christians, antienter than it self, and this they grant, which [Page 132]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, Note. 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, Note. 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 [Page 133]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 [Page 134]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 [Page 135]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: Luc. 19.39. 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, Jer. 6.16. harken to what the ancient of daies sayes to the of this ancient Religion: Stand in the wayes, and see, and in­quire [Page 136]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: Epist. a ^d Cliteph. to re­duce an heresie to its first beginning, is to confute it: this is it, and it is well grounded in reason, lib. 3. c. 4. 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 [Page 137]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 Rom [...]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: [Page 138]and in the year 1529. Note. he and his adhe­rent [...] gave to themselves & their own posterity the name of Protestants; a name never heard of before: the occasion of the imposition of that new name was taken by their protesting against that decree, which was made against them at the Dyet in Germany. Luther was presently writ against, and confuted, by many learned men in all Catholick Countries; his Doctrine and he were condemned first by Pope Leo the tenth, and afterward by the Councel of Trent: so that Luthers going out, and the be­ginning of his new Sect, are most cer­tainly known, and recounted by many. Yea the falshood and novelty of Luthers doctrine, as also his going out of the Roman Church, and that the said Church of Rome is Christs true Church, is plainly demonstrated fur­ther by this thing, which is most wor­thy to be taken notice of: At that time when Luther began his new sect, there were not in the world any Reli­gions but these; Note. the Roman, Paganisme, Judaisme, Mahometisme, the relicks of Nestorianisme in Greece, and some Hus­sites [Page 139]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 [Page 140]acts involuntary: Fifthly, that that Note. 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 [Page 141]sixth his dayes,) as is evident, out of John Stows Chronicle, Eliz. an. I. & 8. 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, Epist.118. 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 [Page 142]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, Deut. 32. 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 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 [Page 144]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 [Page 145]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; [Page 146]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. Note. 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 Ʋnity 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 [Page 147]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 whats contained in the forementioned summe: Note. the know­ledge and explicit beliefe of which (conformably to what was treated Med. 2. of this subject in the meditation of Faith) is to be measured according to the capassity of the persons, Note. 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; [Page 148]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 Ʋnity 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 nū ­ber of divine books, with every chap­ter, line or verse, they have the same [Page 149]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 [Page 150]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 [Page 151]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 Ʋ ­nity, 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 [Page 152]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, Note. 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, [Page 153]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 [Page 145]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 [Page 155]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 Cor.1.10. (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.

The Collo­quy. 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 10.17.20. 21. 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; [Page 156] and that in such manner, as forceth us to ad­mire, and cry out with the Prophet O quàm 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 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, [Page 157] Isa. 49.23. Upon which place the English Bible makes this glossa: Printed an, 1576. 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 Dan. 2. statua; and the same thing is prefigu­red in the four beasts, Dan. 7. 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 [Page 159]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 is the ordinary se­quel & punishment of schisme (witnes England) from the Church of Rome: Note 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 [Page 160] 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 [Page 161]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, [Page 162]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; Cor. 12.12. which would make them have an other manner of opinion of them, and the Religion they all preach. Note. 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, [Page 163]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 [Page 164]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, [Page 165]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 [Page 166]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 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, The Collo­quie. (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 [Page 167]told Christ should be King of: Raigne therefore (O King of Kings) in this thy Kingdom for ever, Amen.

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: Ʋnam, 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 nam [...] Catho­lick [Page 168](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: L.contra Ep. fund. c. 4. 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. Ep: ad Sym­pronianum. 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 [Page 169]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 Ʋniversal; now [Page 170]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 Note. 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 [Page 171]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 [Page 172]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 [Page 173]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, Independent, or the like (be­ing about to die) is desired to declare himself in point of Religion; he will not say thus; I die a Catholick, for the Note. spectatours and auditours would im­mediately conclude that he dyed a Pa­pist; but he would declare himself thus: I die a Protestant, Presbyterian, or the like; or I die a member of the Church of England; which is in effect to say, [Page 174]he dies a Protestant: and thus the titu­lar Archbishop of Canterburie Mr. Laud and some other great Personages that died the same death, before and after him, declared themselves, at that in­stant, which was both most unseason­able for dissembling, and at which pe­riod a man should be serious, if ever; and yet these great Persons, to hold an argument, whilest they were in dis­course upon who had the best claim to the honourable title of Catholick, would undoubtedly have stood for it themselves.

The fourth Point.

Out of these former points make these ensuing reflections: first, that the name Catholick is, and hath been alwayes esteemed by venerable anti­quity, a mark of the true Church; yea even Sectaries alwayes esteemed it so, & upon that account would somtimes challenge it, thereby to Patronize and vent their new fashioned Religions the sooner.

2. That those who desire to be ac­counted Catholicks by all Sects and [Page 175]sorts of people; yea, and (which is better) by God himself; must joyn with those whom they call Roman Catholicks, in the same Belief, Com­munion and obedience, to the spiri­tual Prelates.

3. That the denominations of Ca­tholick, Papist, or Roman Catholick, are in substance all one thing, and as it were termini convertibiles, or synonima. Now to the [...]nd a man may be saved, since it is not sufficient to bear onely the extrinsecall appellation of a Ca­tholick, but he must lead a life confor­mable to that name and Religion: therefore,

Grant (good Lord) a large contribution of thy grace, both to all aliens from thy Church, The collo­quie. that they may become members of it; and to those also who are adopted into that honourable family already, that they may speake by a good life what they professe in their belief. Amen.

The first Point.

FOr a perfect information, and un­derstanding of this truth, that the priviledge of prophesying is a mark of Christs Church; Consider first the infallible testimony of Gods word; Your sons and your daughters shall prophecy, and your young men shall see visions, Joel 2. Behold Gods promise by his Prophet: and that this was made to the Church of Christ, witnesse the Prince of the Apostles Saint Peter; who cites these very words of Joel, Acts 2. to prove whats here intended: Nor is Saint Paul inferiour to Saint Peter in the proof of this point: for in his indu­ction of the graces given to the Church Gratis, 1 Cor. 12 he ranks the gift of Prophesie amongst the rest: so that no doubt can be made of this truth.

Consider secondly, the excellency of this endowment, and how suffici­ently [Page 177]able it is to notifie unto us which is the true Church: Prophets are called videntes, by reason of that kind of intuitive knowledge which they have of future things, not as at a distance onely, but as actually present; they need no such window in mans breasts, as that momus wished for, there­by to see into mens hearts: they anti­cipate what the succession of time brings to others; and the celestiall se­crets which others have from the se­cond or third hand, they have them immediately from the divine Wisdom; and certainly the knowledge of future things contingent is not attainable either by the nature or art of man; it can only be had from God: and who have it, may deservedly be held for great correspondents with him: and this truth is expressed to the full in these words following: Declare the things that are to come, and we shall know that ye are Gods: Isa. 41. Now if these by this gift of Prophesie become as it were Gods, or men of God: certainly that must be the Church of God, which is highly endowed with the same gift.

The second point.

Consider now how eminent the Roman Church hath been at all times in this point; and to say nothing of the predictions of Saint Gregory Thau­maturgus, mentioned by Saint Basil, in his book of the Holy Ghost cap. 29. Of Saint Anthony, recounted by Saint A­thanasius, the Writer of his Life: of the Abbot John, of whom Saint Austin in in his Book of the City of God, makes honourable mention, cap. 26. And to passe with silence the Saints of the Pri­mitive Church famous in this kinde; we will come to those times, and per­sons, which Protestants themselves ac­knowledge for papistical; the argu­ment will be the stronger by this sup­position.

Saint Benedict, the spiritual Father of many thousand Monks, amongst his other strange Prophesies, foretold Totilas King of the Goths, that he should enter the City of Rome, then crosse the Seas homeward, and that he should depart this life, after the period of nine years should be expired: all these [Page 179]things Saint Gregory sayes, he knew to have been effected, Lib. 2. dial. c. 25.

Saint Cuthbert foretold the totall rout of Egfrid King of the Northumbers his Army, by the Picts, and the Kings death amongst the rest in the field; and this the year before it hapened; and the next year, upon the approach of the time, and a disaster prenunciated, he went on purpose to Carlile to com­fort the Queen, Egfrids wife, and to be with her against that fatall day: there in spirit he saw the whole tra­gedy, as it was acted a far off in the Country of the Picts, and related the same to the Queen: the same Saint foretold his own Election to be Bi­shop, with the time when, and other circumstances: he foretold his own departure out of this life, to the holy Ermit Herebert; who earnestly reque­sting the Saint, that he would negoti­ate with the divine Majesty for his pas­sage together with his; presently the Saint replyed, that his petition was granted; and indeed one and the same day carried them both out of this mortal life together: He foretold [Page 180](but with the qualifying particle per­haps, out of his humility) that after his death men should have recourse to his body, as to an asylum; it proved so, and that for the space of eight hun­dred and forty years: These predicti­ons with many more, Venerable Bede recounts in a particular Book (extant in his Tomes) of S. Cuthberts life.

King Edward the Confessor (whilest he was hearing Mass upon Whitsunday) saw the King of Denmark fall into the Sea (as he was going out of a Long­boat into the Admiral) and drown; by which accident that his intended in­vasion of England with that Navy was spoiled.

Saint Hugh Bishop of Lincolne (whilst he was yet Prior of the Charterhouse Monks at Witham) next under God delivered King Henry the second, out of a dangerous Tempest at Sea: for that King in that great danger had most earnestly wished for the assistance of Saint Hugh his prayers; immediate­ly upon which the fearfull storm cea­sed, to the great astonishment of the King, and increase of his reverent re­spect [Page 181]to the man of God.

Saint Bernard being requested by a Noble mans son, that he would pray for the conversion of his Father, re­turned him this answer: be not per­plexed; be not perlexed, I shall bury him in this Monastery of Clarevall a perfect Monk; and so it fell out: he foretold also the conversions of foure more.

Saint Francis foretold the Captains of the Christian Army, that if they gave the Sarazens battail upon their inten­ded day, they should loose the field: they took little notice of the holy mans Caveat, ingaged with the enemy, and were defeated.

Saint Dominick, su ius.falling sick at Bolo­nia, called for the Religious Fryars of the Convent there; and exhorting them to the study of perfection, told them he should die of that sicknesse; and yet it was far from mortal then.

Saint Ignatius, founder of the order of the [...]ociety of Jesus, foretold that Francis Borgia, then Duke of Gandia, should forsake the world, become re­ligious, and General of the foremen­tioned [Page 182]order: so he died; and is now beautisied.

Hence infer that the Roman Church is highly priviledged with this Prero­gative, and gift of prophesie; for these blessed men are known by all to have lived and dyed Roman Catholicks: As for the Writers of their lives, or Prophesies, Saint Athanasius, S. Austin, S. Gregory, Venerable Bede, S. Bonaven­ture and other Authors of known fide­lity; with what face can they be sus­pected either of feigning or recount­ting these things without an assured knowledge of the truth of them.

The third Point.

Consider first, (for prevention of objections against the gift of prophe­sies being an argument, that the Ro­man Church is the true Church) that though God may, or have revealed things to come by persons not known to be of the true Church, or in his fa­vours; as he did by Balaam Number 24. v. 17. foretell the Star which ap­peared at our Saviours birth; and by [Page 183]the Sybils, whose acrostick Poem is full of most clear predictions about our Saviour: Yet he will never permit a thing contingent to be foretold, and fulfilled, in confirmation of a fals reli­gion: Besides, this makes nothing a­gainst the intent of this Meditation; which is to shew, first, that the gift of prophesie is a mark of Christs true Church; and this is proved by scrip­ture: 2. That this gift is found to be eminent in the Roman Church; and so it appears evidently proved in this point going before: 3. That that Sect cannot possibly be the true Church, which is destitute of this gift; because it wants this mark, which is insepara­ble from the true Church: for the Ne­gative here (as in all other marks) ad­mits no latitude; but excludes all sects devoid of these marks, from possibility of being the true Church: and to un­derstand how truly Sectaries are desti­tute of the gift of Prophesie.

Consider secondly, that in reall truth they could never instance any particular Prophesies, delivered by members of their Sects in confirmati­on [Page 184]of their doctrine; nor indeed have they any person endowed with the gift of any true prophesie at all: True it is, that Luther prophesied once, that if he cochleus in aun. 1525. lived but to preach his doctrine two years longer, the Pope, Cardinals, Bi­shops, Monks, Nuns, Towers, Bels, and Masses, would all vanish away: he preached afterwards, according to his manner, not onely two years, but al­most twenty two; yet these things are al extant; none of them vanished: hence infer that Luther proved himself a false prophet by this, and his doctrine false: according to what is Writ in Deuter­onomy, cap. 18. of false prophets: and that of Jeremy: Thy Prophets (England) have seen false and foolish things, Lam. 2.

Calvin, indeed prognosticated more truly, (but to the destruction of his own Sect) in these words: Concerning posterity I am so anxious, that I dare not think of it; for unlesse God send marvel­lous succour from heaven, I seem to see ex­tream barbarousnesse hang over the world: and I pray God our children may not erelong feel, that this is rather a prophesie than a conjecture: Thou hadst had (Calvin) no [Page 185]need of such fear, if thy sect had been that Church, which Christ built upon that rock; for the gates of Hell would not have been able to prevail against it: But confor­mably to what Gamaliel said; Acts 5. since thine is the work of man; thy prophesie will be accomplished; it will come to nothing: And he that will apply to the Protestant (what Hooker appropriated to the Puritan) King Davids words of Psal. 89. juxta vulg. the life of man, and withall summon up the years betwixt the establishing of Protestant Religion by Queen Eliza­beths Parliament, An. I, &8. and the abolishing of the same, by this late parliament: will sinde a kinde of prophesie of the ruine of it, in these the royal prophets words: The dayes of our years are three­score years and ten; and if by reason of of strength they be fourscore years, yet is their strength labour and sorrow; for it is soon cut off: Psal. 90. Thus speaks the Protestant Bible, and thus out of this point it appears, that Sectaries have not that gift of prophesie, which is promised by scripture to Christs Church, as a mark of it.

The first Point.

COnsider first, what means the di­vine wisdome provided the Jew­ish religion with, in order to deciding of Controversies amongst them. In Deuteronomy 17. God declared in ex­presse terms many particulars concer­ning this matter: and first he appoints for judge of the hardest controversies, not the scripture, v. 8, 9. as Sectaries doe; but the Priests, (a living judge) and parti­cularly the chief Priest. Secondly, he commands all to stand to the defini­tive sentence of that judge, even upon pain of death, v. 12. And thirdly, he promiseth that that judges definition, verdict and decree, shall be infallibly true, v. 9, 10, 11. but particularly in these words: He shall shew thee the truth [Page 187] of judgement, judicii veritatem; which words in the Protestant Bible are falsly translated; the sentence of judge­ment.

Consider secondly, the necessity of a living judge: No form of Govern­ment (be it Monareby, Aristocracy, or Democracy) can subsist in an orderly being without it: No suit either in Civil, or Canon Law, no action of debt, or dammage can come to a tryal, no sentence can be passed upon any person, or cause, without the voice of a living judge; two Counsellors can­not without a Judge, as Umpire, put a final period to any one cause (for ex­ample in the Court of Chancery) so, as that both parties shall understand, and acknowledge it to be decided: much lesse will the Plaintiffe and De­fendant Note. end their quarrell by them­selves alone, without a Judge; for each one would still plead for himself: the dead letters of the written law can ne­ver sufficiently expound either the le­gislatours mind, or it is own meaning: nor shal men at any time understand by it alone who is cast, who hath got the [Page 188]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 whats absolutely necessary; as means [Page 189]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 [Page 190]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 [Page 191]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 [Page 192]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 [Page 193]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 of a Judge; which is clearly to pronounce sentence, so that both parties which contest about the thing controverted may under­stand and acknowledge who is cast, who hath got the better. 2. There is [Page 195]a difference betwixt the written laws, and the judge in civill matters; the one is the rule acording to which the judg must give sentence; but the other (to wit the judge) must give the sentence; he is the mouth of the law, and must in­terpret its, land the legislatours mind: now the same Analogy and compari­son holds betwixt the holy scripture (and the written law of God) and the ecclesiastical judge. 3. About the scri­ture it self, arise many controversies, which have been long agitated to and fro; as what Books are Canonical, which Apocriphal; the Roman Ca­tholicks say the books of Judith, Toby, Wisdome, Ecclesiasticus, the first and se­cond of the Macchabees, are canonicall scripture; the Protestants deny them to be so: Now, how shall this great controversie be decided: the scripture cannot give sentence, for it hath not a living voice; in like manner, about the sense and meaning of many places of the canonical scriptures, many long quarels have been amongst dif­ferent Sectaries themselves, and be­twixt them and Roman Catholicks; [Page 196]the scripture it self can never compose these controversies, for want of a li­ving voice.

4 The old Hereticks had never been convinced, nor condemned, i [...] the scri­pture had been appointed for judge: for still they wou'd have had evasions; the scripture neither did, nor could give sentence against them; but the Church, by the Pope and General Councels.

As for the private spirit, this must either be supposed to be an infallible judge, or not, if not; Sectaries can ne­ver have their controversies truly de­cided; for this judge may erre, give a false resolution, and so expose poore soules to an evident danger of fre­quently Note.believing that to be a point of divine Faith, which is not so; or the contrary: If infallible, what shameful presumption will it be, to challenge to your own particular person such Note. an assistance of the Holy Ghost, as by it you shall infallibly judge a right, in whatsoever point of Controversie; and yet deny this to the whol body of the Roman Church. 2. The question is, [Page 197]whether that private spirit be the holy Ghost, or a wicked spirit, or your own spirit, to wit, your own judgment, or fancy: How shall this question be de­termined? O miserably misled souls, of such Sectaries; do you not see in what la­byrinths of errours, and miseries you wil­fully involve your selves? Is not this to walk in a circle, like the wicked? But since you will be so heare the word of the Lord, Wo be to the foolish Prophets, who follow their own spirit: Ezcek 13. Mark these words well, and amend; least your folly in following your own spirit The Collo­quie. bring you to eternal wo. But O thou infinite goodnesse, God, send forth thy (pi­rit; that these deluded souls may become new creatures: make them members of that Church, to which only the spirit of truth teacheth all truth, Amen.

The first Point.

COnsider the many and clear Texts of the holy scripture, in which our Saviour doth denunciate to his Apostles and Disciples, and in them to the succeeding members of his church, that for their professing, and propaga­ting of his faith, they shall undergo persecutions of all forts; yea, death it self. Beware of men, for they will deliver you up to the Councels; and ye shal be brought before Governours, and Kings, for my sake; Mat. 10.17, 18. And ye shall be bated of all men for my name sake, v. 22. But when they persecute you in this City, fly into ano­ther: v. 23. The time cometh, that who so­ever killeth you, will think be doth God service: Matt. 16.2. They shall lay hands on you, & persecute you, delivering you up to the Synagogues, and into prisons, Luke 21. v. 12. And some of you they shall cause to be put to death. v. 16.

Gather hence, first, that God per­mits (for he could hinder it, if it plea­sed [Page 199]him) his Church to be persecuted; to wit by the Devil and his Emissaries, wicked men. Secondly, that persecu­tion is a mark of Christs Church, and much more martyrdome: Thirdly, that to fly in time of persecution is lawfull; till God dispose the circum­stances for their sufferings.

The second Point.

Consider first, that what our Saviour foretold, begun soon to be verificd; of men that persecuted Christs church, the Jews, Pagan Princes & hereticks are the chief. The Jews not onely persecuted Christ (whom they hanged on a crosse) and his Apostles and Disciples, before his Passion; but after his sacred death, they were most bitter and violent a­gainst the young flock of his church; as may be read in the Acts of the Apo­seles; yea their sacrilegious and savage handling, and abusing the blessed sacra­ment & other holy things, when they laid hands on them by stelth, as also their very crucifying of even Christian chrildren; argues an implacable and incredible hatred of them against chri­stian religion.

2. As for the Pagan Princes, Nero, De­mitian, Trajan, Aurelian, Maximean, Dio­clesian, and Galerian, with many others; how cruelly and barbarously did they torture Christians: In Rome alone, three hundred thousand Christians were martyred; amongst which were twenty seven Popes; and the sacred bodies of 180000 of them were buried in that famous Churchyard of Saint Calistus Pope and Martyr. Now if in the City of Rome alone, so many were martyred; to what an immense num­ber, would all that suffered for the same cause, in all other parts of the world, if they were added to these, a­mount.

3. And for the Hereticks, it is their main maxime, and a principle in which generally all the sects of them are uni­ted, to oppose and band against the Roman Church; their heads and judgements look all severall ways, but in this point they are tyed together: out of this opposition, sprung hatred, and this egged them on to persecute Catholicks, which they did most bit­terly: The Arian Emperours, the Kings of the Huns, Gothes, and Wandels, [Page 201] and Martyrdome sent many thousands of Catholicks martyrs to heaven: nor were they a few hundreds that were put to death for the same religion, under Henry the eighth King of England, and Queen Eli­zabeth: And could thou be so cruell (Eng­land) as to see thy own bowels, so often un­bowelled at Tyburn, and not yet repent? Not yet give over seeing thine shed thy own blood? and this for thee? For the old re­ligion, the true religion, thy religion?

The third Point.

Consider the admirable effects which the Divine Providence hath drawn out of these sufferings of Mar­tyrs: the first effect (and that a happy one) was an increase thereby of Ca­tholick religion, that very medium which the enemies of the Church took for the destroying of it, the same the Divine Wisdome made use of as an in­strumental cause, for the greater pro­pagation of it: The Church is not lestned by persecutions, but augmented; saith St. Leo: Ser. I. de Petro & Pau. What lop­ping produceth in the Vines, that persecu­tion effecteth in the Church, saith Saint [Page 220] 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) [Page 203]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, [Page 204] 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 S. Igna. Ep. ad Rom. all desire it. Pardon me, said one, I know whats 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 beart was in then: think, ruminate, medi­tate [Page 205]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, theres one on­ly Con. in Ps. 24.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 [Page 206]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, [Page 207]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, The Collo­quie. 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 Cor. 1.10, 11 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, and particularly Atheists (too to ma­ny of which are now abroad under the notion of Sectaries; and indeed this confusion of modern Sects produceth Atheists) as efficacious arguments to convince them of the unreasonablenes and stolidity of their infidelity, and to bring them to Christianity: for though they deny our scriptures to contain oracles of Divine Truth: yet they admit them (or at least may be brought by discourse to admit them) as worthy to be ranked amongst the best monuments of humane History: Now this their humane authority is sufficient to convince and move them; if it be effectually shewed (for example to an Atheist) that such & such things were foretold by Isay or Daniel, (Au­thors to whom all the best wits a­mongst Christians give credit; and that the said predictions are recorded to have been fulfilled by Authors of the greatest repute.

Prophesies fulfilled.

The second Point.

Consider first, some of the chief Pro­phesies fulfilled, and by whom: the four Monarchies (to wit, the Chaldean, that of the Persians and Medes, the Gre­cian, and the Roman) like rivers run­ning one into another, at length lost themselves in their Ocean; the Mo­narchy of Christs Kingdome, to wit, his Church: the great extent of which its never being overcome, its superio­rity and predominance over all other Kingdomes, and its perpetual durance, are foretold by Daniel, cap. 2. but par­ticularly in the 44. verse, this is appa­rently fulfilled in the Church of Rome yet, and in no other Sect.

The Preaching of Christs Gospel to the Gentiles, and the Conversion of them, is foretold in many places of scripture: but mark the words of Isa. cap. 66. v. 19. I will send of those which shall be saved, of them to the Gentiles into Affrica, and Lydia, into Italy and Greece, unto the Ilands a far off, that have not heard of my same, neither have seen my glo­ry, and they shall declare my glory to the [Page 211]Gentiles: These names are left in the Protestant Bible untranslated out of the Hebrew; which is strange, and ar­gues that the Translatours had no minde that a place so particularly ex­pressing the conversion of the Gentiles by the Church of Rome, should be in­telligible.

Call to minde (you enemies of the Church of Rome) the religious sub­mission, humble g [...]nuflexions, inclina­tions of the body, and exteriour reve­rence and comportment (even of the greatest personages) exhibited to Priests, Prelates and Popes: Then read these words of Isa.c.49.v.23. Kings shall be thy nursing Fathers, and Queens thy nursing mothers; they shall bow down to thee, with their face towards the earth, and lick up the dust of thy feet: and in the 60. cap. verse 14. The sons also of them that afflicted thee, shall come bending unto thee; and all they that dispised thee, shall how themselves down at the soles of thy feet. Now consider, whether these places do not foretell, and in a manner describe the forementioned exteriour reve­rences.

Malachy Prophesieth of Christs Church thus; In every place a pure offe­ring is sacrificed, and offered to my name; The sacrifice of holy Masse (so acknow­ledged and reverenced, by all the holy Fathers) is daily offered to God, by e­very Priest almost extant in any part of the world; and by it, is fulfilled that prophesie.

Adde to these the gist of working Miracles, the gist of prophesie, the uni­ty, antiquity, amplitude, sanctity, and some other Marks (of the Roman Church onely) mentioned in the first points of the particular meditations: all these you will finde to be prophesied and fulfilled onely in the Roman Church.

The blessed Virgin Mary, in her Canticle Magnificat, prophesied of her sacred self in these words: For behold, from benceforth all generations shall call me blessed: Now as it is evident, that all generation of Roman Catholicks have complyed with this prophesie: so Se­ctaries may be ashamed to exhibit no kinde of honour to her; nay not so much as this, or any other honorable [Page 213]appellation; but rather speak under­valuingly, and disrespectfully of her; whom not withstanding the whol tor­rent and generality of the holy Fa­thers extols, with such Elogium's, and that deservedly; both in respect of her being the mother of God, Queen Mo­ther to the King of Kings; as also in regard that her life was the perfectest copy, that ever was taken out of the Prototypon of all perfection, Christ her son and our Lord: The Roman Catholicks (consonant to the ancient Fathers, and consequently both of the same Religion, by reason of their Uni­on in this, and other opinions) ho­nour this great Theotocos, as such a per­sonage; whereas most of these modern Sectaries (Nestorian-like) make no more of her, than if she were one of the vulgar: yet all England, for almost 900 years together, as all Catholick coun­tries doe still) honoured her with due respect and reverence.

Consider secondly, that the Types and figures of the old law (which were representations of what was after­wards to be in the Church of Christ) are fulfilled in the Church of the Ro­mane Catholicks; and in that only: For the Synagogue, as it was a figure of Christs Church, so the Alters, Pri [...]st­hood, Sacrifices, (which being correla­tives, infer one another; as the want of any of them, argues the want of true Worship and Religion) were types, not only of the pri [...]st hood and sacrifice, which Christ himself exerci­sed, and offered, when he was amongst men in mortall flesh; but also of the daily sacrifices and eternall priesthood which he left, and ordered to be exer­cised, and offered in his Church: now since there must be some analogy and similitude betwixt the thing prefigu­red and the figure; such as is clearly to be seen in the priesthood and sacri­fice of Masse daily offered in the church of Rome; (of which other Sects have nothing, that can any way answer to those former types:) It follow e­vidently, that the Church of the Ro­mane [Page 215]Catholicks is that which was prefigured by these, and consequently is Christs true Church.

As for particulars: the Manna of the Israelites, with its proprietits, was a type of the Sacrament of the reall body of Chrift, and its effects; this is truly fulfilled in the Roman Religion. Sectaries in this point still Judaize; and of Christs reall body have still on­ly a figure; for they acknowledge their Bread and Communion to be no more: Nor is it so good a figure of Christs reall body, as the Jews Manna was; of which also, as some of it was alwayes kept in the Tabernacle, so is the holy Eucharist kept in the Taber­nacle in Catholick Churches.

Melchisedecks Bread and Wine, was a figure of Christs reall body and blood: Secturies have still nothing but his bare Bread and Wine; they are still in the figure: but Roman Catholicks have the reall thing; they have reall priests and offer up to God the real body and blood of Christ, though in a mysticall manner.

The Jews Pascall Lambe, was both a Sacrament and Sacrifice; so is the ho­ly Eucharist: and as the Pascal Lambe was offered in memory, and in thanks­giving for the benefit of their delive­rance out of the AEgyptian thraldome; so the reall Body and Blood of Christ is offered up (when the priest, by the power which Christ hath given him, consecrateth it in Masse) in remem­brance and thanksgiving for the bene­fit of man's being redeemed by Christ, from the more than Egyptian bondage of sin; and therefore it is called Eucha­rist, which signifies thanksgiving, and it the sacrifice of Thanksgiving: Is not this a better and more honourable re­membrance of Christs passion Note., than a bit of meer Bread, and a sup of Wine?

The devout Ceremony of making the signe of the Crosse (used, and com­mended by the holy Fathers, and all ancient Christians) was plainly repre­sented and commended to us all, by that Thau in Ezekiel cap 9. and by the Angels signing the Servants of God, in the Revelations, cap. 7. v. 3. This as the [Page 217]rest is fulfilled perfectly only by the Church of Rome.

Gather hence; that since the pro­phesies and types, also the great pro­mises contained in these prophesies, are fulfilled in the Roman Church, and in it only; it follows evidently, that it is Christs true Church.

The third Point.

Consider now, the sad condition of Sectaries; argued out of their having no share at all in this full table of sweet and comfortable promises, foretold by the prophets: for this evidently shews that they are not the Church of Christ, nor members of it: On the contrary, they have just reason to fear, that the heavy denounciations and threats of the prophets (for in this kinde onely they are like to fulfill prophesies;) will fall upon them: for as their novell o­pinions (fond and prophane images of their own fancies, made by their private spirit) have some semblance of those Idols, to which the Jews (sometimes falling from the wor­ship of the true God) Sacrificed: [Page 218]So let these modern imitatours of them take heed, they be not delivered over to a reprobate sense, and the like spirituall punishment with them.

And can you still persist in that pervers­nesse? away with these fancies; yeeld to truth; and say with the repenting Jewes (and in this they may by you be well imita­ted) Signa nostra non videmus, jam non est propheta: Psal. 73. v. 10. We acknowledge we have no signes, nor miracles in behalf of our sects: We grant there are no propheticall men amongst us: We see not the marks of Christs Church upon our Sects: We confesse the prophesies are not fulfilled by us: And therefore from hence forth we will resolve, and choose rather to be abject in the house of God, his Church Ps. 84., than to dwell in the Taber­nacks of sinners, of Sectaries any longer.

The first Point.

To understand how temporall fe­licity may be one mark, amongst the rest, which discovers the Church of Christ from all other Sects: Consider first, the difference betwixt the ordinary and extraordinary providence of God: The first is that, whose effects we see and feel, in the production, conserva­tion, and operation of creatures: It appears also in the effects of mans mo­rality, industry, or art; and in the natural effects of all secondary causes: The second appears to us chiefly in ef­fects which are surpassing the forces of naturall causes: the one confers ri­ches, honours, victories, kingdomes, and the like, after that manner which [Page 220]we have daily experience, see, or hear of: By me Kings do raigne; Prover. 8. vers. 15. sayes God; and he cals them Ministers of his Kingdome, Wisdome 6. vers. 5. and Saint Paul sayes, There is no power but from God, Rom. 13. By the other he give principalities, and victories miraculously, when, and to whom he pleases; and without the cocourse of secondary causes any way proportionable to those prodigious effects: Thus he gave the Jews Victo­ries most miraculously; as to Josu, Gedeon, Judas, Machabeus and others: which, as they were extraordinary signes both of the Divine Protection over the Synagogue, as also that it was then the true Religion: so the same Argument holds in behalf of the Church of Christ; that that people is it, on which God bestows the like victories and benefits after a miracu­lous manner.

Consider secondly, (for the avoid­ing of errour in the weaker under­standings) that these temporall fe­licities are not to be supposed a mark [Page 221]of Christs Church in themselves; but onely so far forth as they are confer­red after a miraculous manner: for certain it is, that poverty is as condu­cing a means to eternal salvation, as riches: yea, heaven is far casilier at­tainable by poverty (if it be imbra­ced not only patiently, but willing­ly) than by riches: yet they are in themselves both gifts originally ari­fing from the hand of God: The Lord hath given, the Lord hath taken away; sayes Job chap. 1. The Lord maketh poore and enricheth; he bringeth low and lifteth up, 1 King. 2. v. 7. Poverty and honesty are from God: Eccles. 11.24. He humbles this man, and he exalteth that man, Psal. chap. 74. So that there is no doubt of this: But we speak here of the manner of Gods dispensing out these temporals; which, when it is miracu­lous, it argues which Religion is most favoured by Almighty God, and consequently is his.

Hence infer, that this mark is not any way repugnant to that other of persecution: for different circum­stances of time, place, and persons, re­move this difficulty; the Jews, though they were often miraculously protect­ed by God; yet at other times he per­mited them to be sore persecuted; as by Antiochus and others.

The second Point.

Consider now (by induction of ex­amples) how highly the Roman Church and its members, have been favoured by Almighty God in a mi­raculous way. Constantine the Empe­rour (and honour of England Anno 312. Euschius Metaphor. Baronius., his na­tive country) was a Roman Catholick well known by his great reverence to the Pope, to the Saints, and their Re­licks, and to the signe of the Crosse; and his example methinks might move all England to reverence the same: God gave him the Empire after a miracu­lous manner; for as he were upon his march (going out of England towards Italy) with small forces, against Max­entius the Tyrant, who had in his Ar­my [Page 223]a hundred and seventy foot, with eighteen thousand horse; espyed in the ayre about mid-day a faire Crosse, with this inscription upon it: In hoc vince; overcome by means of this: the next night, our Saviour appeared to him, and shewed him the same Crosse, and gave him order to bear that signe in his Banner, and so he should be vi­ctorious: He did so, overcame the Tyrant, and then became Christian: After which, he was victorious in all his other Battails also, by means of our Saviours promise made to him, if he carried that figne of the Crosse: which he did alwayes carry in his Standard, (called the Labarum) causing it to be transferred alwayes to that quarter of the Army, which was most weakned by the Enemy; and the fight of it added new courage to the one, by which the other were soon defeated.

Theodosius the elder, a pious and Ca­tholick Emperour, gave a strange de­feat to the Tyrant Eugenius Anno 394., & Potius orando, quam pugnando, saith Saint Austin: for before the battail began, he had im­plored the Divine assistance by long [Page 224]prayer; and the effect was, that in the beginning of the conflict, on a sudden comes so prodious a storm of wind, that it drive the enemies Dartsback upon themselves, with the slaughter of many of them, and even forced their weapons out of their hands: Thus writes Saint Austin de civit. l.5. cap. 26. And even Claudian the pagan Poet sings the same in a poem to Honorius: l.5. c. 24. And Theodoret writes that Saint Iohn, and Saint Philip Apostles appear­ed mounted upon White horses, and fighting for Theodosius in his army a­gainst his enemies.

An immense army of Sarazens came to force Theodosius the younger, to raise his siege of Nisibis in Asia: but Anno 420. God struct into them so strong an imagination of the Christian Army's Nicephor. Socrates. setting upon them on all sides; that a hundred thousand of them threw themselves headlong into the great ri­ver Euphrates, and so were drowned.

Heraclius the Emperour, often wor­sted by the Persian forces Rom. brev. Baron. and brought in a manner to despair of ever recrui­ting; betook himself to implore the [Page 225]divine aide, by much fasting, prayer, and pennace: at length he was admo­nished from God to fall upon the Per­sians with the small forces he had; and with these, he defeated three huge Armies of them, one after ano­ther, and recovered the holy Crosse of Chirst.

England had no few of such exam­ples. Venerable Bede recounts a fa­mous victory, lib. 3. c. 2. which King Oswald got against the Pagan King Cadwallus, in the battell, he had for his Ensigne, the sign of the Crosse; and the victory was so much attributed to a heavenly assistance; as that the place was called Heavens field; now cor­ruptly Haden field.

Alfred King of the west Saxons, got so miraculous a victory over the Danes, Anno 880. by means of Saint Cuthbert (who bid him encounter with the ene­my, notwithstanding his forces were small; and told him when, Malmesh, Inguls. Polidore how and in what place he should sight them) that many of the nobler sort of the Danish Army were Biptized and Converted upon it: yea, the same Saint Cuthbert [Page 226]told Alfred, that his posterity should rule over all England: which in A­thelstane, and King Edward was fulfil­led.

When Godfrey of Bullen with the an. 1098. Paul. Aenil. Guil. Tyr. Baron. Christian army was besieged in Antioch by a huge Army of Truks, Sarazens and Persians, and brought to extreme fa­min; S. Andrew appearing to a devout Priest in the army, bid him tell the Captains of the army, that digging in such a place in S. Peters Church, they should finde the Spear which pearced our Saviours side; and that Sallying out with that borne before them, they should get the Victory: All was per­formed as S. Andrew revealed it; and an absolute Victory was got. And the an. 1099. next year that Christian army besieged Hierusalem: but having for a month together made many assaults, and still repulsed; some Souldiers began to shrink a way, and passing towards mount Olivet, they saw a man in glit­tering armour on the top of it, who with his hand giving them a signe to goe back; this made them returne, and with the news give so comfortable an [Page 227]allarum to the army, that presently a new attact was given, and the town taken. Godfry Bullen and Eustathius his brother being the first two that en­tred the City.

Alphonso the first King of Portingall, an. 1139. a­nimated by our Saviour (who appear­ing to him crucified, promised him the victory) with 4000.set upon 400000. Audreas Resendius. Sarazens, led by five kings, and totally defeated them: the gratefull king, in memory of the 5 wounds with which our Saviour crucified appeared to him, added to his arms (which were before only a whitefield) five Escuchons in form of a plain crosse Azure.

Alphonsus the 8. King of Castile in Spain, fought a set battell with Meme­lius King of the Sarazens; an. 1212 and encour­aged with a Crosse, which appeared in the ayr, and the Sarazents dismayed at the first sight of the picture of the blef­sed Virgin Mary (patronesse of Toledo) which was painted on the Spanish En­signe; slew two hundred thousand of the Sarazens, twenty five men on­ly in the Catholick army being slain. [Page 228]Thus Writes Rodorick Archbishop of Toledo, an eye witnesse of it, as being then present to animate the Army.

The ever honoured House of Austria, hath been priviledged with many mi­raculous favours from Almighty God; the first of that House, who was Empe­rour, was Rodulphus the Duke of Has­purge: he, seeing a Priest carrying the blessed Sacrament towards a Village, in which a sick person lay, piously im­portuned the Priest to ride rather up­on his Horse, than to go in the foul way; then he ran by the Horse side like a foot boy: at their departure the Priest with his benediction gave him a good omen, that God would reward him and his, for that fact: On he goes his intended journey, which was to visit a prophetical woman: She at the first sight of him (having by reve­lation known what had past) told him, that his humble devotion to the blessed Sacrament, An. 1273. aliis. An 1271. Daurolt. was so pleasing to God, that he and all his posterity should be rewarded for it: She bid him therefore take notice of the number nine, and its being expired: In fine, at [Page 229]the end of nine years, the princes of Germany met about chosing a new Em­perour, and all unanimously choosed him: in whose family it still remains.

Of the same family was Charls the fifth, An. 1547. Bellar. who amongst his many famous victories, got one miraculously with a few men against a great Army of his rebellious Subjects, who by Luthers in­stigation were gathered together, and had put themselves into a fighting po­sture against their prince, and in de­fence of Luthers Reformation.

And his son, John of Austria, was Ge­neral, Anno 1571. when that miracu­lous victory against the Turks at Lepan­to, was got; which was both revealed to Pius Quintus pope, many dayes be­forehand, and also at the very time of the battel: At the beginning of it, the wind savoured the Turks, but instant­ly calmed; then suddenly a strong and favourable winde rise, which so pe­stered the Turks; bringing also all the smoak from the Catholick Guns and Muskets upon them; that by the end of four hours, not full 200 Gal­lies (against 300 of the Turks) so [Page 230]fought, that the Turkish Hali Bassa with 3000 were slain, 3000 prisoners, 130. Gallies taken, 15000. Christians (who had been slaves) redeemed, and 80 Gallies sunk; with no losse at all, in a manner of the Catholick side.

To conclude, a strange miracle it was, that preservation of many thou­sands of the Spanish foot, in the Isle of Bomel, from being starved, drowned, or taken every man; if a prodigious winde had not in a short space frozen the Sea there: so, that the Holland ships could not move, but the Spanyards marched away upon the Ice: the thing made the Holland Generall Ho­lach, say, that God had been too much that day a Spanyard.

Gather hence, first, that since the forementioned Princes, and their Ar­mies (on which God bestowed these victories) were Roman Catholicks; as all history evidently shews: and since the victories bestowed on them were above the forces of nature, or hu­mane endeavours, and pollicy; and none such were ever obtained by any other sect: it evidently follows, that [Page 231]the religion of these Roman Catholicks is the true religion: 2 that these exam­ples (related by authors of good cre­dit, and those many) evidently prove against atheists, and such as in cline that Note way, that there is a God; and that god by his providence rules the world; and that ther is no such thing in the world as Fortune, or Fate: those things w ^ch seem casual, are only so in regard of secondary causes; nothing is casual in respect of the prime cause, God: this mans adverse fortune, and the others successeful endeavors; this mans want; & the others plenty; this mans health, and others infirmities; are all from the hand of God, his gists; and the one as well as the other matter for ver­tue and means to salvation, if they be used well, & with a rectified intention▪

The third Point.

Consider first, that Sectaries (even all put together) cannot make it ap­pear, that they have received any mi­raculous favours, like to the above mentioned, either in confirmation of any of their sects, or any other way: Gods providence hath permitted [Page 232]the Sarazens & Turks to prevail much against Christians, and to possesse them­selves of many Countries, in which catholick Religion had formerly flou­rished; yet this doth not argue that God loves them better than the Chri­stians; or thereby approves of their Alcaron. In like manner, in the Wars betwixt Catholicks and Sectaries; the latter as they have often received the worse, so have they often been preva­lent against the other; (yet never but upon some great advantage) and are now in possession of many Towns and Countries, which were sormerly Ca­tholick: but this is no more a divine approbation of their Tenents and Do­ctrine, than the Turkish Temporall successe, pleads the truth of their Re­ligion; in both cases (of the prospiri­ty of Turks and Sectaries, as also of what dammages they have inferred to Catholicks) these are only ordinary (and experienced in all ages) effects of the divine providence; which humbles this man and exalts that man; Quia calix in manu domini virimeri plenus mixto, & inclinavit ex hoc in hoc. Psal. 74. But [Page 233]these miraculous effects are plainly a divine confirmation of Religion: And thus must all Sectaries argue against Insidels inbehalf of Christianity, and their own Sects; Note. by denying that their worldly prosperity proves them to be in favour with God, and of the true Religion; and yet convincing them that these prodigious effects are arguments of true Religion, and of Gods great protection: for they are so indeed.

‘And therefore thou may truly say (O holy Church) with the holy Pro­phet: I will not fear thousands of people, that have set themselves against me round about. psal.3.6. Though an host should en­campe against me, my heart shall not fear; though war should rise against me; in this will I be confident. ps.27.3.’

The first Point.

AS victories, and other temporall blessings, miraculously bestowed upon the defenders, & propagators of the Roman religion; so extraordinary, and prodigious punishments inflicted upon the persecutors of the same, are signes and arguments that that is the true Catholick Church of Christ; con­sider therefore, first that though God permit the wicked livers, and those and those that seek the ruine of his Church, to go long unpunished; yet to convince the world that this is meer­ly'a permission of his (thereby to give the just matter for merit, and the bad time to reclaim themselves, & repent) and that he can lay his heavy hand hard on where he pleases; he lets men have frequent experiment that he hath a reserve of miraculous punish­ments, which he lets flie (like his [Page 235]thunderbolts out of the Clouds) at them, and especially at the enemies of his Church, Scismaticks, Heretick, and Persecuters.

Consider secondly, that those pu­nishments are twofold; some are such, as cannot be conceived to be other­wise then by miracle: as when God punished the Madianites by the mutuall slaughter of one another: others, tho not transcending the forces of natural causes; yet are such, and accompanied with such circumstances; as that it ap­pears evidently, that God thereby pu­nisheth extraordinarily. Such were the punishments of Herod (he that in kil­ling the holy innocents, aymed at the killing of our Saviour;) who was con­sumed by Vermin, and so dyed; having first killed his own wife and children, and attempted to kill himself: And of Pilate, who killed himself, as Eusebius recounts: As also of the other Herod, the Tetrarch, who beheaded S. John Bi­ptist, and treated our Saviour as a fool: he was thrust out of his king dom, sent into banishment, and in it lived and di­ed with a great deal of misery.

Consider thirdly, that amongst other signes, by which the world might easi­ly know that the only true religion before Christs time was that of the Jewes, one was (and that a principall one) the exemplar, and extraordinary punishments, which God exacted upon those who were irreligiously in jurious to the same: Such were those nine pla­gues, which were laid upon the Aegyp­tians for oppressing that faithfull peo­ple; the Philistians for handling the Ark of the Testament unworthily, suffered many calamities; the Bethsamits, for their irreverent looking only at that Ark, contrary to Gods comand, were punished with the death of 70. men of prime quality, and 80000. of the vul­gar sort: Antiochus for the out cryes, and Sacrileges which he committed in his persecution of the Jewes, was struck with most abominable diseases, and devoured by vermine: Baltbasar, for his Sacrileges committed in Hierusa­lem, and prophane abuse of the sacred Vessels, in the very heat of his ban­quet, read the dismal sentence of his losse of life and Kingdom, (which [Page 237] Macha [...] was put in execution that very night) written miraculously by singers which appeared upon the wall; and Heliodorus (to omit many more) be­sides other scourges, was cruelly whip­ped by two young men (sent by God) for his sacrilegeous attempt of rob­bing the temple of Hierusalem.

Hence inser, that if such like punish­ments can be shewed to have been laid upon the enemies, and persecutors of the Roman religion; it must by the same consequence be judged to be the true Church of Christ.

The second Point.

Consider therefore first the tragical end of those Pagan Emperours that per­secuted the Catholick Church, of the first 24 of them, which sat at the sterne of the Roman Empire, betwixt the time of Augustus Cesar and Constan­tine the great; as there was scarce 4. of them which did not persecute (& that most cruelly most of them) the Catho­lick Church; so hardly four of them escaped the revenging hand of God, [Page 238]and most miserable ends; some of them were selfe murderers; others were massacred by those very men (or their affociats) whom they had rais­ed up to the highest step of honour in the Court, or Militia: and others were destroyed by horrible diseases, judged even in the opinion of their own Pagan physitians, more then na­turall.

After their times, and when Rome was free, and intirely Catholick, two reniarkable Examples of punishment (inslicted upon two armies, which at­tempted to make Rome, & Constantinople, the subject of their barbarous cruel­ry) happened. Radagaisus King of the Goths, marched with an Army of two hundred thousand men (armed no lesse with malicious intentions a­gainst Religion, then with other weapons) towards Rome, and faced the City with those formidable for­ces, the Romans to prevent this sudden storming their City, armed themselves with what speed they could (but consi­ding chiefly in that, which S. Paul cal's the Armor of God) and with their small [Page 239]number went out to fight that mighty Army, behold what happened: on a sudden that vast army was struck by the divine power with such an amaz­ment and stupidity, and so disabled from fighting; that the Romans fal­ling upon it, totally routed, and destroyed it, together with that King, who with his sons was slain amongst the rest: and of the Romans not so much as any one man kiled, or woun­ded: this is related (and counted for a miraculous punishment) by S. Austine himselfe, who was living at the same time: l.5. c. 23 de civit. and not twenty years after: Roylas (with a puissant army of Scythians Anno 425.) coming with the same intention to Constantinople; as he made his approach towards the Ci­ty then filled with fears and frights, as may well be imagined; Theodoret l.5. c. 36 Socrates 1.7 c. 42. behold fire and thunderbolts at Gods command fell upon that huge Army & totally destroyed it; lo, two famous Exam­ples of Gods heavy hand upon the enemies of the Caltolick religion.

Consider secondly what punish­ments befell some of those Empe­rors and Princes, who after that they had been or were Christians, became injurious to the same Religion: Anno 363. Julian for his apostasie from the true Church, and his malicious persecuting the same, at length fighting against the Per­sians, received a morall wound with a lance, from what hand it came, no man about him could tell; S. Herom. Theadoret. Socrates. but him­selfe acknowledged that it were a stroak from heaven, by his casting handfuls of his own blood furious­ly into the ayre: and saying to our Saviour; Vicisti Galilee: thou hast over­come, O Galilean: after which the earth opening swallowed up his bo­dy; as S. Gregory Nazianzen writes in an oration of Saint Athanasius.

Valens the Arian Emperour, Ruffinus. persecuting the same Religion, was many wayes punished by Almighty God, and at last he was burnt alive by the Goths.

The Emperour Anastasius, Cedren. Zoano [...]s, who both opposed the Church of Rome, & favoured the Eutychian heresie, was slain with a Thunder bolt.

Leo Iconomachus the Emperour cau­sed Math. Palm.the people of Constantinople to take all the pictures and images out of the Churches, and burn them in the mar­ket-place: Presently after which fact, the plague invaded that City, and de­stroyed in a short time three hundred thousand persons: This happened a­bout the year 719. in the time of Pope Gregory the second.

The Emperour Zeno, an Eutichian heretick, Zon. and enemy of the Church of cedren. Rome, was by Anastasius (who suc­ceeded him) buried alive.

Justinean the Emperour, after so many laudable facts of his, Ev [...] at length be gun the heresie of the Aphthartodocites, affirming (out of an in discreet Zeal of our Saviours honour) that his flesh was incorruptible before his passion: But whilest he was about making an Act for the receiving of this opinion, all the Empire over; he was carried out of the world by sudden death.

Heraclius the Emperour, Zona [...] after the great favour he had received of God, in that miraculous Victory against the Persians; at length fell into the [Page 242]heresie of the Monotholites; and dyed most miserably.

Belizarius that great warrier, (them which the world had no greater then) was degraded, Baronius and devested of all his honorable offices which he had had under his Emperour Justinian, both his eyes were pulled out of his head, and he sunk down into so low a con­dition, as to sit a blind beggar, with these words still in his mouth: Give a bodwel to Bellizarius. Whence this great change? from Justinians jealousie, that he affected his Empire as some say: But Belizarius himselfe, with many more, attributed that punnish­ment to the injury he had done the Vi­car of Christ, Pope Silverius; whom he unjustly sent into banishment by the Empresse Theodora's instigation.

Theodorick the Arian King, a mongst the other mischiefs he had done the Church of Rome, killed Pope John the first, with a cruel impri­sonment: at length a holy Saint in a vision saw that King led betwixt that Pope and Simmachus (a noble Patri­cian whom the same Theodorick had [Page 243]unjustly killed) towards the fiery pits of mount Etna, and thrown head­long into one of them: This is rela­ted by Saint Gregory; who saies, that upon examination it was found, L. 4. Dia [...], c. 30. that the King dyed at that very time which the holy mans vision specified; and by consequence argued the verity of it.

Hunnericus, an other Arian King, and a great persecuter of the Roman Church; Victor l. [...] was eaten up alive by vermin.

After these astonishing examples of Pagan and Christian Princes, punni­shed for opposing the Church of Rome, and persecuting the same: Consider thirdly, what became of some of the Arch hereticks; Arius, going to ease himselfe, voided out his bowels toge­ther with his excrements, and so dyed. Manicheus, was fleed alive by the King of Persia. Montanus, Theodo­tus, and their Women (which pre­tended to have the gift of prophesie) all hanged themselves. And Nestorius, his impious tongue (which had deni­ed that the blessed Virgin Mary was Mo­ther [Page 244]of God) was eaten away by Ver­min, after he himselfe had been con­demned by the Ephesine Counsel, and the blessed Virgin declared Theotocos, to wit, the mother of God. And this example me thinks, and the authority of that general Counsel, might move these later sectaries to bear more re­spect, than they doe, to that blessed Virgin Mary.

The third Point

Though the looking upon these examples, with a juditious and consi­derate eye, would sufficiently con­vince any man; that the heavy hand of God hangs alwaies over the heads of the opposers, and enimies of the Roman Church; which I suppose may without presumption be now called (as it only is) the Catholick Church, as onely having the true marks of Christs Church: yet the near­er wee deduce this argument down to wards these our dayes, the greater in­fluence it will have upon many.

Consider therefore First what be­fel the protoparents of all these later sects. Luther (the Ring-leader of all the succeeding sectaries) after aplenti­ful and merry-supper, Coclcus in [...]jus vita. in which he had exhilarated all his company with his discourse (the drift of which was or­dinarily to make the Pope, and papists ridiculous, and odious) he went safe and sound to bed; but was ceazed up­on by sudden death before the morn­ing came.

Oecolampadius, going well in health to bed with his woman, was found next morning lying stone dead by her; an untimely end (as is to be feared) for one who had been not onely a Priest, but was tyed also to the religi­ous order of St. Briget with the triple cord of his three Vowes: some Sup­pose hee was killed by the Devil; o­thers write that hee killed himselfe. Nor was the end of Carolstadius less ter­rible: for of him the Ministers of Basil write: (in their Funeral Epistle of him (that hee was killed by the Devill [Page 246]he had been Archdeacon of Wittenberg, and a Priest; but presently upon Lu­thers revolt sided with him, and took a Concubine. Zuinglius, (who had been a Canon of Constance) the incendiary of a bloody civill warre in his own Country, was at last massacred in one of the battels himself: his pretence was to extirpate Popery, and to plant the Reformed religion, as they called it: But Erasmus (in his Epistle to Go­clenius) sayes plainly, That the aym of Zuinglius (as also of Oecolampadius) was tyranny; and that they affected some temporall dominion: Osiander, before his miserable end, was suddenly struck dumb, like a beast; as may be read in Pra­teolus: And Calvin's end was by being eaten up by Vermine; the horrour of which punishment, and the frightfull terrours injected into his conscience, made him spend his last minutes (as Hierom Bolsecus writes) in execrations and blasphemous ejaculations, with invocation of the Devils.

O dreadfull punishments! tragicall and dismall deaths! untimely ends! so truly spoke St. Paul, when he said, It is a hor­rible [Page 247]thing to fall into the hands of God: Heb. 10.31. so truly said David, that God is, Terrible in his counsels upon the sons of men: Psal. 66.5. and can you still adhear to those your sects, which had such founders? Still persecute the Church of Rome, and read such punish­ments? Harken rather, to what the Pro­phet saies, and fulfill his words; yea, the words of God: Love ye peace and verity, saith the Lord Omnipotent. Zach.8.

Consider lastly, the unsuccessefull af­fairs, and finall ends of three secular Princes; who in their several coun­tries did most harm to Roman Catho­licks: King Henry the eighth in Eng­land, William Nassaw in the Low coun­tries, and Gustavus Adolphus in Ger­many; they had been all three once Roman Catholicks; and how sad ene­mies they proved afterwards to the persons, places, and practice of that Religion (and yet not so much out of hatred of that religion, as to compasse their other designs) few are ignorant: but they themselves were overwhelm­ed in the ruines they made; and of the tragedies by them begun the Catastro­phe, [Page 248] King Heary she 8. fell chiefly upon them: The one was delivered over to his own sensu­ality, and made a slave to it; even his very body was metamorphized out of that of a man almost into that of a monster: he sunk still deeper into sin, till his souls danger grew almost de­sperate; and all his latter years were full of punishments of his Schisme and Sacriledge. Prince of Orange The second, when death rushed in at the windows of those wounds, which the bullets made in his breast, and carried him presently to render up the accounts of his Steward­ship to God and his King; was not the heavy hand of God upon him? The third, King of Sweathland, after an ocean of Innocent bloodshed in his unjust invasion of the Empire; after such a ruine of Catho­lick Houses, Villages, Towns, Cities, Monasteries and Churches; after such a ransack of Religion, and threats a­gainst Rome, and the Vicar of Christ himself; to be killed, without a mo­ments respite to repaire what was a­misse; was not this a fearfull scourge of God? undoubtedly it was.

Hence infer, that the whole complex of these examples proves evidently that the Roman Catholicks are the true Church of Christ; and for this reason amongst others; because God hath laid so remarkable punishments upon their enemies, and persecuters: Secondly, Note gather that these examples efficaciously prove against Atheists, that, there is a God, who punisheth wickednesse. Thirdly, infer what mi­sery and punishment Luther made him­self lyable to, for his giving the first Allarum to all the Heresies of these la­ter times.

O Luther, what got thou by imitating Lucifer? thy pride, and disobedience to the true Church, was like his to God: thy fall from that state, which is a kinde of heaven upon earth, was like to his: and I fear thy doom is not unlike to his.

The first Point.

FOr the Conclusion of this Work, let the subject of this last Meditati­on be, that which these late Sectaries grant in behalf of the Roman Church, and against themselves.

Consider therefore, that the Sectaries since Luthers time, and particularly Protestants, do grant and acknowledge many things in behalf of the Roman Catholicks: First, they confesse that the Fathers and Doctours of the Pri­mitive Church, believed and taught the same things which the Roman Catho­licks now hold, and in which they and other sectaries differ: First, That Saint Peter was ordained, by Christ the head of the Apostles, and of the whole Church. 2. That the Bishop of Rome succeeded S. Peter in the Primacy of the whole Church. 3. That the Books [Page 251]of Toby, Judith, Esther, Wisdom, Ecclest­asticus, and two first of the Machabees, were truly Canonicall scripture. 4. Traditions. 5. The reall presence and Transubstantiation. 6. That Masse was a sacrifice truly propitiatory for the living and the dead. 7. That Christ gave Priests power to forgive sins, and the necssity of auricular Con­fession. 8. Pardon or Indulgences. 9. Purgatory and Prayer for the dead. 10. Praying to Angels and Saints. 11. Placing Christs image, and his Saints in Churches, and reverencing them. 12. Reverence to the relicks of Martyrs and other Saints. 13. That such as were made Clergy-men could never afterwards marry. 14. That not only Faith, but also good works do truly justifie; and that these are meri­torious of grace and glory: These, and diverse other Tenents of the Ro­man Catholicks, are acknowledged by chief Protestant Writers to have been taught, believed, and practiced by the antient Fathers: That the protestant. Writers confesse these points (which indeed is a strange thing, and utterly [Page 252]ruines their cause) those learned and laborious works, to wit, the Protestants Apology; the Progeny of Catholicks and Protestants; as also many other Authors do most amply declare; and cite the very words of all the chiefest Prote­stant Writers most faithfully about the the forementioned points.

Secondly, they confesse that Roman Catholicks dying Roman Catholicks may be saved; this, the most of all Sectaries grant, both in their Writings and in their ordinary discourse: tru­ly as this acknowledgment ought to bring no smal comfort to Catholicks, when they reflect that they are of a re­ligion, which even in the opinion of their Adversaries is soul-saving: so me thinks it should make a great im­pression upon others which are not Roman Catholicks, and move them to embrace that religion in which all parties think and say men may saved: and this acknowledgment did pro­duce this effect in that honourable Lady, the Countesse of Buckingham; [Page 253]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: [Page 254]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: Note 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 See the Protestants Apology. 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 [Page 255]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 [Page 256]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, Luke 1 [...], 22. 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 [Page 258]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, Good­works, 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 [Page 259]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 [Page 260]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 at this sequel, Lect. 9 de visibil. denyes the former proposition, & pre­tends that the protestant Church was visible in every age. But, first neither he, nor any other could ever yet prove any such visibility. Secondly, this argues that the protestants are here al­so, as in other points, at variance a­mongst themselves.

Lastly they confess (and in confessing this alone, they grant enough to undo themselves and establish the truth of the Roman Church) that they went out from the Roman Catholicks. The thing indeed in it self is most true; and it hath been often proved by Catho­licks, that Waldo, Wicliffe, Hus, Luther, Calvin and the cheif of these new Re­formado's were sirst Catholicks and [Page 261]members of the Roman Church, before their change: But the thing now to be considered is their own consession of this truth. As for Luther, he ac­knowledgeth in many places of his Works, that he had been a Papist, and went out from them. Epist. 141. And Instit. lib. 4. c. 6. And Caloin sayes in plain terms, that he, and his departed from the Church of Rome, yea and from the whole world. Discessio­nem à tot mundo facere coactisumus. The Proge­ny 1.3.c.7.. Mr. Jewel, Fox, Rainolds, Mason and many more of them acknowledge their Church to have gone out of the Ro­man Church: so that nothing re­mains now but to take notice of what sequels result out of this, and their other ingenuous confessions.

The third Point.

Consider lastly, Some inferences which may be drawn out of the two former points: first by their granting that they went out of the Roman Church (acknowledging also that those who dy in the same Church may [Page 262]besaved) they evidently make them­selves guilty of schisme. 2. granting in this manner Salvation to Roman Ca­tholicks, whom they confesse also not to erre in fundamentals (the latter of which is also inferred out of the for­mer) nor to want any of those things which are essntial requisites to sal­vation; it followes that these other are not only guilty of Schisme; but of heresie also, if they hold any thing (as they hold many) contradictory to these confessedly foule saving te­nents of Roman Catholicks. 3. This grant of their going out from the Roman Catholicks (which thing is evidently proved also in the third point of the meditation of antiquity) this alone makes the protestant Reli­gion guilty of novelty, and by conse­quence of falshood: for the true church of christ began in the time of the apo­stles: theirs comming after that time, could not be it, by reason of its po­steriority; but some other false sect. 4. The whole sum of what they have granted in behalf of the Roman ca­tholicks, [Page 263]and against themselves, proves evidently, that the Roman catholicks are the only true church of christ.

Since therfore in this great suite betwixt Sectaries (especially Prote­stants) and Roman catholicks about the true church of christ, and whose it is by right, we have not only pro­ved that the marks of it and of that of the Roman catholicks, are all one; and consequently that these two are not in reallity two but one and the same church: but our adversaries have moreover given us a judgement, by confessing in substance, that our claims are good, and their own ill grounded: what remaines but execution: not that which the ministers of divine justice doe upon the wicked; which God avert: but that rather (for such are my cordial wishes) which the equity of this cause exacts to be done by convicted persons upon them­selves; by putting in execution that (true conversion to the catholicke faith) to which the evidence of these most credible testimonies (the markes [Page 264]of the true church must needs incline an impartial reader. Confident I am that the substance of these meditations cannot but convince, that the markes of christs true church are to be found amongst the Roman Catholicks, and only amongst them. If passion, pre­judicate opinions, & obstinacy be laid aside; if self-ends, and temporal inter­ests be not prevalent, and disturb rea­son; undoubtedly the testimonies of these markes will make it give sentence for the catholicke party. Away with these fears of sequestration, or tem­poral incumbrances; heaven is a happy purchase, though it cost you these; yea life it selfe. Such premisses as the pra­xis of your belief and life prepare, such conclusions will death draw out in the end: Nor can either belief or life be good in a Religion which is bad. Choose therefore the best, whatsoever it cost; since thy salvation depends upon thy Election in point of Reli­gion: Mean while, Let this be the last (though not the least) of the sequels which may be drawn out of the prece­dent [Page 265]Meditations; to wit, a cessasion of persecution. Can reason, yea can nature choose but cry out, in seeing Catholicks persecuted, where all Sects are tolerated; and in behold­ing those mens blood shed, or sought for, even by those, for the good of whose souls these others are so pious­ly prodigall of their own blood.

‘ England, England, which kill's the Prophets, and with the averse affecti­ons of thy hard heart ston's those that are sent to thee. How often and how willingly would they have gathered thy children together (as the Hen her Chickins) under that shelter, which he wished for, who said; Under the shade of thy wings protect me: but thou wouldest not. Behold thy house is left like a desert; without Altar, without Priest, without Sacrifice; stone upon stone, and scarce that some where. Alas! The dayes will come, in which thou must repent thy not taking notice of the visites, which thy Saviour gave thee by his Servants. [Page 266]England, remember from whence thou hast fallen: do pennance; and do thy first works: Return to thy self, and consider how many thou­sands in the house of thy Father a­bound with bread, the bread of An­gels, their daily bread; whilest thou perishes with famine: Rise, goe, and say: Father I have finned against hea­ven, and in thy sight; now I am no more worthy to be called thy daughter, since I have forsaken thy Spouse my mother. And thou, O God of hosts, look down from heaven, and behold, and visite this vinyard; and the Vineyard which thy right hand once planted; let it by the same be again repaired; to thy eternall glory. Amen.’

Soli Dei honor & gloria.