SECT. I.

THus having by the Grace and Blessing of God on my en­deavours in the inquisition of Truth found sure Principles whereon to [Page 98] build Faith and Religion, in the Roman Church, and no where else; nothing remained; but notwith­standing all interposed difficulties, to betake my self to that Commu­nion, wherein rationally, that is, upon Infallible grounds I was per­swaded Truth only was to be found, and Salvation, ordinarily to be ex­pected. However, that I might give the Religion I had profess'd so long a full hearing to the best of my abilities and understanding, be­fore I shak'd hands with it, I dili­gently examin'd the grounds of the Protestant Church and Doctrine, (which too few do,) and after much enquiry, it was evident to me, they could not afford to Impartial Judg­ments any solid and real satisfaction. For the main Pillar of the Protestant Religion, being to make the Scrip­ture the sole Rule of Faith, I finding by clear conviction this foundation to be without Solidity, how could I in Reason or Conscience stand firm to that Church which I saw built on so unstable a bottom. And [Page 99] indeed were Protestants able to per­form what they promise, that is, to resolve all Controversies of Faith by Sacred Scripture, we should be so far from being true Christians, the best of men, that we were worse than Beasts if we should refuse to be judg'd thereby.

Wherefore it is a wrongful Im­putation in them to bear the World in hand, that we have not a due veneration of those Sacred Oracles of Divine Truth; when our reve­rence and respect to them is in rea­lity more than theirs, our Canon more general, our Expositions more elaborate, humble and submissive, and our Assent unchangeable to whatsoever the Church declares to be revealed by them, or is contain'd in them evidently by necessary con­sequence: They in the interim only believing by a Spirit with a strange presumption, what they please, say­ing and unsaying, (in Civil Wars among themselves, as well as against us, whom they call the common enemy,) what they think is for their [Page 100] present advantage, to serve their turn on all occasions.

And while we necessarily urge to all Christians the Authority of the Church, as the Pillar and ground of Truth, we are so far from inten­ding any diminution of their just esteem, that if they can produce but one single place of Scripture evi­dently containing the contrary to what we believe, Conclamatum est, The controversy is at an end, we will confess we are in the wrong; and for this Miracle (for 'twill be no less when ever it is done) yield the whole cause unto them. But 'till then let th [...]m cease to traduce us as Non-Venera [...]ers of Sacred Writ, because we will not receive it for what God did never intend it; and leave it to his Church: And against the evidence of our own Eyes and long experience, acknowledge it to have conditions fit and requisite for the plain and Infallible instruction of all Christians of the whole Law of Christ, and final decision of all Controversies. For that Scripture [Page 101] by it self cannot perform those ne­cessary Offices in the Church, will manifestly be made to appear in the following Sections.

But first I shall shew that herein they agree with other Hereticks, and Dissent from the Antient Church as well as from Us in this main fundamental of their Religion.

SECT. II.

THat whatsoever is purely of Divine Faith, depends necessary on the Word of God, is [Page 102] sound Doctrine; but that all Super­natural Verities revealed to the Church are so written in the re­ceived Canon, as none can misun­derstand them, is a most dangerous position; yet the Anchora Sacra and chief refuge of old condemned Hereticks, as well as of our modern Adversaries; who groundiug their novel Opinions upon Texts of Scrip­ture as interpreted by their own private Reason, do at last make them Heretical by choosing pertina­ciously to adhere to them, against the Sense and Judgement of the Church. A sad Case this, that with the Waters of Life they should suck in Eternal Death into their Souls. But alas! Thus they turn Remedies into Diseases, and blind their Eyes with the Heavenly Light of the Word; becoming so much the more incorrigible, because they perswade themselves (even against evidence, (if seeing they would see) that they have Divine Authority for their Doctrines.

The Arians in the Controversy between them and Catholicks about the Divinity of Christ, would ad­mit nothing but Scripture, as St. Austin testifies, bringing in Maxi­mus an Arian Bishop thus disputing with him. If you produce any thing Cont Max. l. 1. Init. out of the Divine Scriptures, which are cemmon to all, of necessity we must give ear unto it: But these words which are without Scripture in no Case are received by us. The direct Language of Protestants, who in this however are perfect Arians.

The Macedonians impugning the Divinity of the Holy Ghost; reject­ed the Gloria Patri & Filio & Spi­ritui Sancto, whereby the Church professes her belief of a Trinity of Persons in the Unity of the Divine Essence, because not contained in Holy Writ. Witness St. Basil; They Li. de Sp. S. c. 25, & 26. (the Macedonians) cease not to brag up and down that the Glorification of God with the Holy Ghost wants Testi­mony, wants Scripture. Thus they then, and thus Protestants now in points controverted between [Page 104] them and us. But hear the same Holy Fathers answer, Verily against The Church then in [...]h [...]r Doxology us'd Cum Spiritu Sancto, as El Spiritui Sancto that they say the Preposition, cum (Spiritu Sancto) to want Testimony, nor to be extant in Scripture, we re­ply thus: If nothing else be received without the Scripture, neither truly let this be received by us without Scrip­ture, let us also receive this among many other. For I think it Apostoli­cal to adhere to the unwritten Traditi­ons. You see we need not new words to condemn the Protestants, who will never be able to give any rational satisfaction why they re­ceive some things not in Scripture only upon the score of Church-Tra­dition, and yet refuse other alike commended to them by the same Authority. In all reason they de­serve an equal reception, and so they must become Catholicks.

Euryches the Arch-Heretick de­nyed Christ to be perfect man as well as perfect God, and for his defence appealed to Scripture, Ergo a S. Scriptur [...]s, [...] (saith he) have vet learned from the Sacred Scr [...]p­tures [Page 105] of two Natures. To whom it was replyed, Neither have we been Concit. Chalced. Act. 1. taught (the word) [...] from Sa­cred Writ. Which must needs put him to a bashful silence; the verity of Christ's Humane Nature being as fully deliver'd in Scripture as his Divine, though not in such express terms as they required: And there­fore both either to be necessarily receiv'd or rejected by them. But Protestants certainly have far less to say for themselves, who with the Eutychians receiving the term [...] not found in Scripture, yet deny the Corporal presence of Christ in the Blessed Eucharist by a real, though Invisible Change of the Vi­sible Elements, when, My Flesh is Meat indeed, and my Blood is Drink Joh. 6. 51. 55. indeed: And again, The Bread that I will give is my Flesh, which I will give for the Life of the World: And the most Sacred words of Instituti­on, This is my Body, This is my Plood, are plain and express terms, as any Doctrine can be delivered unto our capacity.

The Pelagians (to name no more, and only such as Protestants them­selves repute Hereticks) those Arch-Enemies of the Doctrine of Grace so abundantly delivered in Sacred Writ, yet fly thither also to set up Nature against it; as St. Austin who best knew, relates of them in these words, Let us, say they (the L. de Nat. & Grat. 39. Pelagians) believe what we read, what we read not, let us believe unlawful to maintain.

Thus Scripture, was their Sword and Buckler against the definitions of the Church whereby they were condemned; neither could they so escape the brand of Heresie: And Protestants taking up the same Weapons, in the same manner, to uphold themselves against the Faith and practice of all Ages, by trea­ding in the steps of such Prede­cessors, shew sufficiently of what Generation and Spirit they are, and seem justly involv'd in the same con­demnation.

Thus having made good the first thing I promis'd in this Section, [Page 107] namely, that the common course of Hereticks is to have recourse to sole Scripture, and to urge it as In­terpreted by themselves, against the Churches sense and judgment; to speak any thing of the second, to wit, the different Faith and Practice of the Christian World, would be but actum agere, a superfluous la­bour, being so largely before decla­redSect. 5. of Trad. and the two last Sections of the Churches Authority. in the handing of Tradition, and the Infallibility or Authority of the Church, and thither I refer the Courteous Reader.

Only for the present give me leave to say, that I carefully comparing both these together found manifest different Rules of Faith without any possibility of reconcilement; old and new Hereticks appealing to Scripture, and resolute to be tryed by nothing else, without any visible Judge to interpret them: The An­cient Fathers and present Catholicks asserting the word of God, whether written or unwritten, as delivered to us by the universal Tradition of the Church, and declared by her [Page 108] voice in approved General Councils, to be the only sufficient and sure foundation of Christian belief. I found that if these built their Faith on solid and safe Principles, (as it appeared to me they did) the other must needs rely on an uncertain and groundless foundation for their Re­ligion; and having a desire to be numbred with the Saints, not Here­ticks of old, I found I could not be so, except I did relinquish Prote­stancy, and unite my self to the Ro­man Church, of the same belief and practice with Primitive Christians.

SECT. III.

FOr the clearer handling of this point, and prevention of all mistakes, I shall faithfully deliver what the Protestant Church of Eng­land teaches Principally in this main fundamental of her Religion; and not injure it, or her, to the best of my judgment, by any Observations made thereon.

First, she teaches, That Holy Scrip­ture doth (explicitly) contain all things necessary to Salvation, so that whatsoever is not read therein is not to be required of any man, that it should be believed as an Article of Faith, or be thought requisite and ne­cessary to Salvation. This the Com­posers of her Articles do teach, and [Page 110] this they must teach who will make the written Word an entire Rule of Faith; that is, comprehending all points necessary to Salvation.

Now in all reason to satisfy those whom they would perswade to be of this belief, it ought to be made evident, that the Apostles in their Writings did intend plainly and per­fectly to comprize whatsoever is ne­cessary to be believ'd and practis'd by all Christians, and deposited them in the Church as a complete Rule of Faith for the tryal of all Doctrines, she also receiving it for such, and practising accordingly in all Ages. Which once done, their position is then a most clear and ra­tional inference. But this being impossible for them to prove, be­cause contradicted by the Faith and practice of the Primitive Church, which could not be ignorant of all Apostolical Doctrines and Constitu­tions, and also of present Catholicks receiving them from her by an un­interrupted visible Tradition, must needs be a false and most dange­rous [Page 111] Principle, though laid for the foundation of their Religion.

Secondly, for a further ground­work she teaches, That General Councils may, and have erred, even in things appertaining to God. That is, in matters of Faith, as well as of Fact, as her own Expositions more freely express her meaning. A Doctrine, the first Reformers would never have given place in the foun­dation of their Spiritural building, even for their own sakes, but that it was not possible their new Fabrick of Faith could stand for any conside­rable time without fall of the Churches Authority. Were not they then sit men to be credited, if General Councils may err?

But that which follows, Wherefore things ordained by them as necessary unto Salvation have neither strength nor Authority, unless it may be de­clared that they be taken (explicitely) out of Holy Scriptures, Is the very quintessence of Anarchy and Rebel­lion, so destructive of all Govern­ment, (though an Engine made on­ly [Page 112] to batter down the Church) that were it put in practice as here taught, confusion would cover the face of the earth, and the World would run quickly back into its first Chaos. For if things ordained by General Councils, have neither strength nor Authority, unless it may be declared that it is made out to every private Judgment that they are taken out of the Holy Scriptures; I demand by whom this may be, or must be declared. Now let it be considered that Church Governours are instituted by Jesus Christ, ha­ving the Keys of so wonderful and transcendent power committed to their hands. That whatsoever they Mat. 18. 18. shall bind on Earth, shall be bound in Heaven, and whatsoever they shall loose on Earth, shall be loosed in Hea­ven: With a promise from Christ, That where they meet in his Name, he will be in the midst of them; and ver. 19. that he will be always with them to the Mat. 28. 20. Worlds end: And that the Holy Spi­rit shall guide them into all Truth. Joh. 16. 13. I say, let this be consider'd, and if [Page 113] the Decrees of such a Tribunal or­daining concerning points of Faith, and proposing them to all Christians to be believ'd, as the revealed will of God by his word from Heaven, and necessary to Salvation, have no strength nor Authority 'till it may be further declared that they are taken out of Holy Scriptures; those that require this condition to make them obligatory, cannot possibly give any reasonable satisfaction to this demand, unless they find out such a Judge, who is fitter, and in all probability more likely not to err or deceive us in teaching what are revealed Truths. But how impos­sible this is to be done, any one of an ordinary understanding may without much study determine. Yet while they are in vain attempting it, if men should take their word, as too many have already in denying submission to the Churches Decrees in things necessary to Salvation, and likewise in vertue of the same Prin­ciple (as in all equity they extend it) withdraw their obedience from [Page 114] the Secular Magistrate in his ne­cessary commands, as he Judges, for the publick good, 'till it be made out to them, that they are in the present matter, though not taken out of the Holy Scriptures, yet agreeable unto them; doubtless all Government and Order is brought to nothing, and their Edicts and Laws will be evacuated, as often as the pride, or prejudice, or passion, or Interest of Subjects shall think them not warrantable from Holy Writ. Neither could such sad effects be hindred from daily breaking out to the Worlds disquiet, were they not curb'd in with fear of present punishment: For when they, who are thus taught, think themselves secure from the lash, their deeds suf­ficiently evidence what Temporal Magistrates are to expect from their hands.

But to stick close to the Church which they have forsaken. If they think they have kept firm ground enough for Church Authority to stand upon by inserting these words, [Page 115] In things necessary to Salvation; thereby implying, that though her Decrees in things necessary to Sal­vation, have no strength or Autho­rity 'till it may be declared (not by her self, for she hath already made her declaration) that they are taken out of the Holy Scriptures, yet in things not necessary and indifferent, her Authority is absolute and inde­pendent on such a declaration, with an obligation of obedience f [...]om Be­lievers: If this, I say, be their mea­ning to keep up Church-Authority, it will not do the business, but is only to put a Reed in Christs hand instead of a Royal-Scepter, and to allow his Church a Mock-power onely in Spiritual matters; as will easily appear to any one considering the end for which our Lord and Sa­viour set up a Government in his Church. For having founded and furnish'd his Church with plentiful means for the Salvation of mankind, and instituted a Government there­in to conserve and apply those means, that they might be effectual [Page 116] for the foresaid end and purpose, Church-Governours cannot possibly make a sufficient application, as Co­workers with God by his appoint­ment in the great work of our Sal­vation, if their Power extended it self absolutely to things indifferent without which we may be saved, and in those things necessary to Sal­vation can ordain things, 'till a De­claration from God knows whom and when, makes it good and valid. For they tell us not by whom, or when, this Declaration must be made in such Cases, but inveloping their conceit in general words, only de­liver that what Oecumenical Synods ordain in things necessary to Salva­tion have no strength nor Authori­ty, 'till it may be declared that they are taken out of the Holy Scriptures. Is this Doctrine consistent with the end of Church-Government? Would not those Superiours be invested with a goodly power, who can without dispute bind their Subjects hands from scratching their own Faces, but have no obliging Autho­rity [Page 117] to hinder them from thrusting a Sword into their Bowels, or strik­ing a Dagger to their Heart? Hath Christ given some Apostles, Pro­phets, and some Evangelists, andEphes. 4. some Pastors to feed and govern his Church, for the perfecting of the Saints, for the work of the Mi­nistry, for the edifying of the body of Christ, 'till we all come into the unity of the Faith, and yet what points they teach as necessary to Salvation, have no strength nor Au­thoriry, 'till their Disciples and Learners of them shall declare that they are taken out of Holy Scrip­tures? Would God exact of Church-Governours an account of their Subjects Souls committed to their Charge, threatning to require their Blood at their Hands if any perishActs 20. 26, 27. through their negligence, and yet not invest them with an Authority essentially requisite for the sufficient discharge of so dreadful a duty? What says St. Paul to this point?Heb. 13. 17. Obey them that have the Rule over you, and submit your selves; for they [Page 118] watch for your Souls, as they that must give an account for them. Now comes the English Protestant Church with a Paraphrase, and teaches, Obey them that have the rule over you, who watch for your Souls because they must give an account of them, and sub­mit your selves to their commands and order in things indifferent, and not necessary not in what they teach and ordain, as, without which, Salvation cannot be had; for such Decrees have no strength nor Authority 'till it may be declared that they are taken out of the Holy Scriptures. Can any Con­scientious or Rational man possibly perswade himself that this is the Apostles meaning?

Thirdly, the English Protestants teach, That the Church hath power to Decree Rites and Ceremonies, and Authority in Controversies of Faith. Had they stopt here, and stood to it, they had soon return'd to their Ca­tholick Mother. But forsooth it is with this Provisoe, That she ordain not any thing that is contrary to Gods [Page 119] word; nor expound one place of Scrip­ture that it be repugnant to another. But never tells us who shall be this Judge to determine when her De­crees and Orders are contrary to the Word of God, or not; or when she gives the true sense of Scripture according to the Analogy of Faith, so that one place be not repugnant to another: And so leaves us in a maze for our Salva­tion.

They had denyed the Catholick Church Representative to be an In­fallible Witness of the Truths of Jesus Christ, and Authoritative In­terpreter of Scripture, to guide Be­lievers in the true sense of it; and so it would have been too a notori­ous Inquisition to have assum'd it to their Conventicles; wherefore ha­ving taken away the Pillar and ground of Truth, the Churches Au­thority or Infallibility, they laid no other sure foundation, nor set up any other determinate Column to uphold Religion, but leaves it in uncertainties to certain ruine.

Well fare the Churches under St. Paul's care and governance, who had receiv'd a Power not for de­struction, but edification, and could do nothing against the Truth, but [...] 10. 8. for it: The English Protestant Church can do nothing for the Truth, but against it; has no Power at all for edification, but only for destruction. Neither indeed might she exercise her new assum'd Juris­diction without destroying her self, when she could not be builded up but by pulling down to patch up a Fabrick out of the ruines. For the Composers of her Articles did very well perceive if they admitted the Church to be the Authoriz'd Visible Judge of the Sense of Sripture by the Rule of Tradition, shining bright in the practice of the whole Christian World, and immemorial possession of such points they contradicted, it was not possible to escape the Sentence of condemnation; but in the Controversy giving a decisive power only to the dead Letter of Scripture, (the refuge of old con­demned [Page 121] Hereticks) they feared no Anathema while themselves were In­terpreters. And having the supreme Magistrate on their side to prohibite Catholicks to speak for themselves in any publick defence, it was easie to delude vulgar apprehensions with this plausible Sophism, The Papists refuse to be try'd by the Word of God.

Which things whosoever layes together, and seriously ponders, as I did, cannot but discover that the English Protestant Reformers did not receive a Rule of Faith from the Catholick Church, which had been the Square of Christian belief in all Ages, and is to continue so for ever, but invented (or rather as­sumed from their Predecessors the Ancient Hereticks) a Rule of Faith for the Church they were setting up, whereby they thought their new Doctrines might with most likelihood be maintain'd, and found no better expedient then by deny­ing an authoriz'd Visible Judge to pronounce a definitive Sentence in [Page 122] Controversies of Faith, that so they might keep in possession of what they had usurped by eternally wran­gling about the right.

But that we may come to some issue by bringing them out of a my­sterious may be declared, to stand to something in this main Principle of Religion; admit that the writ­ten word were the sole and perfect Rule of Faith, it being impossible for dead Letters of themselves to rectify things applicable to them for that end and purpose, they must needs acknowledge some animated Judge to perform this Office among Christians by applying the Rule to all particulars. Now they having denyed the Church this right, and so cast off her living voice and Autho­rity in plain terms, though insisting in generals, they assign no other determinate Interpreter, yet must have recourse to Reason, or Reve­lation; for besides these three I know not any. I say, they must either let private Reason make this declaration, and Judge of the true [Page 123] sense of Scripture, by her innate Light; or flie to Revelation, and Pretend that the Holy Ghost Infal­libly declares by a Divine Light his meaning to them.

This later way of Divine Inspira­tion is laid claim to by the Calvi­nistical party, and those strange broods of other English Sectaries. who have nothing but Scripture and the Spirit of God in their mouths, upon whom in a most Prodigious manner they Father all their Blasphe­mies, to the shame of Christians. But it is rejected by all Protestants in any degree rational as meerly Fanatical, and invincibly convicted of Imposture by the manifest con­tradictions of several pretenders to the Spirit of God. For can the Ho­ly Ghost reveal to the Calvinists that the Government of the Church by Presbytery hath a Divine right from Scripture, and by the same Divine Unction teach the Independents that it is against the written Word, &c.

Private reason therefore is only left them to resolve their Faith into, [Page 124] and rely upon in their inquiring after and belief of Supernatural Truths, and those sublime Mysteries, to the knowledge of which nature hath not sufficient Light to advance her self, by her sole native powers; beside those mists of passion, or pre­judice, or Education or Interest, to which we are daily lyable, and which must needs make this way more dark and difficult in order to eternal Happiness. However they must take to it, unless they will openly recant what they have pub­lickly approved. For though at first they kept secret this grand my­stery of their State-Religion, yet at last great Patrons of the English Protestant Church have with Au­thority and much applause inthron'dMr. Chil­ling worth &c. private Reason as a sole Queen and Mistress in the Churches Chair, to direct and interpret the Holy Scrip­tures, and from them to give a final Sentence what are the Truths of God revealed to us. Without which Sentence or Declaration the Churches Decrees in things necessary to Sal­vation [Page 125] have no strength at all, or obligation. Nor then neither, as these Rationalists explain it, upon the score of Authority, but Reason only. But how unreasonably and without ground, I doubt not to make appear in the following Sections.

SECT. IV.

TO evidence the groundless­ness of this main foundation of the English Protestant Church, as declar'd and explicated in the pre­cedent Section, with full satisfaction, I conceive it lyes upon me princi­pally to make three things good a­gainst them.

First, That Scripture is not the sole and perfect Rule of Faith.

Secondly, That it is not, nor can be the Judge of Controversies in Religion. Which is the common Tenet of modern Hereticks.

And thirdly, That admitting it for a Rule of Faith (as in part it is) private Reason is not the Interpreter and Judge of the true sense there­of, for every Christian to rely up­on for his Salvation.

In clearing the first point I need not labour much, having already by convincing arguments establish'd in the 4th. and 5th. Sections of the first Motive, the Catholick Rule of Faith, Universal Tradition; whi­ther I desire my Reader to return for satisfaction. And which stan­ding firm, the Protestants Rule of Scripture only must needs be as well a ruin'd as ruinous Principle, and fall to nothing. Yet that discourse being more general, I shall here de­scend to some particulars, to make it visible to very ordinary Capacities that Scripture doth not contain fully all things necessary to Salvation, nor is clearly evident without dispute [Page 127] in all points necessary therein con­tain'd; and consequently cannot be the sole and compleat Rule of Faith, wanting those two most necessary conditions belonging to it.

First, I say, not full and com­prehending all points necessary to Salvation of mankind. For I de­mand of them whether it be not a fundamental point of Faith to be­lieve the Holy Scriptures to be the Word of God; and yet Mr. Hooker, one of the most Judicious Writers of the English Protestants, acknow­ledges this cannot be grounded up­on Scripture. Of all points (saithHooker's Ecc. Polit, l. 2. [...] I remember▪ he) the most necessary to be believ'd, is that the Scriptures are the Word of God, which is confest impossible for them to prove. And proceeding, makes a demonstration of it against the Puritans. How then, them­selves being Judges, can the Holy Scriptures being a compleat Rule of Faith, not comprehending what is most necessary to be believ'd by every Christian?

If they say this Objection is not pertinent, because whosoever makes the written word of God the sole and sufficient Rule of Faith, must necessarily pre-suppose the belief of Scripture founded upon some other Principle. I reply, 'tis impertinent to say so, because the necessity of a pre-supposition of some fundamen­tal point is a sufficient conviction that the Rule they have chosen can­not be compleat and perfect, as they would have it: Especially if it be confider'd, that the fundamental point pre-suppos'd independent on Scripture, but Scripture depending on it, must needs be the ground quoad nos (to us) of all things be­liev'd in it. Which ground or ante­cedent Principle upon which they, as well as we, build their belief of such Scriptures to be the undoubted Word of God being the universal Tradition and Authority of the Church; not they, but this can only truly and rationally be asserted for a compleat and perfect Rule, comprehending all things necessary [Page 129] to Salvation; handing them down from the Apostles themselves to us now living, as the revealed Truths of Jesus Christ, and believed as such by all respective Ages upon that tenure. Among which Truths so attested, That such Writings are the undoubted Word os God, is a Princi­pal one, and believed, because so attested. But all other Traditio­nary Doctrines of Faith having the same convincing proof that they came from Heaven, whatever of them were occasionally committed to Writing afterwards by the Apo­stles, are still to be believ'd upon the same account, (viz.) Tradition and Church Authority; the certain­ty of Scripture as well for the Sense as Letter depending thereon.

Again, I demand of English Pro­testants by what Authority they condemn the Anabaptists to be He­reticks, whether by Scripture, or Tradition? If they say by Scripture, they must give me leave to tell, that St. Austin with the primitive Chri­stians were of another mind, who [Page 130] tells them very plainly, That Con­suetudo Matris Ecclesiae, &c. The L. 4. cont. Donat. custom of the Church our Mother in Baprizing▪ Children is in no sort to be despis'd, nor by any means thought superfluous, nor at all to be believ'd, except it was an Apostolical Traditi­on. But if they value not Antiqui­ty, and presume the Fathers were but School-Boys to them in the un­derstanding of Sacred Writ; let them produce any one Text for Infant-Baptism so clearly proving it, that the Contradictors must be un­avoidably convinc'd, and left con­founded without any shadow of re­ply, before thoroughly knowing and expert Judges in such Contro­versies, and will confess the Fathers were but dull and heavy men com­par'd to their quicker and more deep-sighted judgements in diving into the sense of Scripture, and rest satisfy'd that upon the score of only Scripture, Anabaptists may be con­demnedIn his Reply Fisher. for Hereticks. I remember Bishop Land much presses that place in the Acts to be convincing for [Page 131] Infant▪ Baptism, Repent, and be Bap­tiz'd Act. 2. 38, 39. every one of you in the Name of Jesus Christ, for the promise is unto you, and to your Children; Yet not without the help of Tradition en­lightning and exalting it to that force and efficacy. But Dr. Ham­mond In his Ans▪ to 6. Quae­res. a great Scripturist and Defen­der of the Protestant Church, con­fesses it is not at all concluding for it. Without more ado, the Truth is, did not Church-Tradition shining bright in universal practice decide the controversy, they could not sa­tisfactorily answer those Texts of Scripture wherewith the Anabap­tists confront those other produced by them, nor justly enroll them in the black Book of Hereticks▪ Does not this manifestly destroy their main foundation of Scripture to be the only and sufficient Rule of Faith?

Besides, it is not an Heretical practice to Re-baptize those who have been Baptiz'd by Hereticks, observing the true form of Baptism? Can they evince it for such by any [Page 132] Scripture? St. Austin tells them, That custom which was opposed to Cy­prian,L. 2. de Bap. cont. Donat. ca. 7 & l. 5. c. 23. is to be believ'd to have taken its rise from the Tradition of the Apostles, and that he believ'd it for such. Moreover, the form of Bap­tism is not expresly deliver'd in Holy Writ; nor the number of the Sacraments, nor yet the word Sacra­ment in the Scripture apply'd at all to those they acknowledge for such, at least generally necessary to Salva­tion. But for all these we are be­holding to the practice and Tra­dition of the Church.

This is not all, for farther yet; let them show any precept in Scrip­ture for the Abolishing of the Jewish Sabbath, and observation of the Lords day in its stead. A point doubtless necessary for Christians, however as applyed to multitudes in Church-Communion. Here also they are forc'd to leave Scripture, and betake themselves to Tradition for the condemnation of the Sabbate­rians.

Moreover, would they willingly part with the Apostles Creed, the Ob­servation of Lent; which theirIn his Ser­mon upon Lent. Bishop Andrews contends to be Apo­stolical, and see all Christian Festi­vals trampled under the prophane Feet of furious Fanaticks with mostEp. 118. ad Janua. insolent madness, as St. Austin calls it? Yet they are all gone, if Scrip­ture must hold them up without Tradition. In a word, the greatest Champions of the English Prote­stant Church, in these later years especially, perceiving by sad expe­rience the Ʋnder▪ Sectaries, who were Spawn'd from them, to en­danger, and at last for a time whol­ly to destroy their new form of Be­lief and Worship by vertue of this Principle of Only-Scripture, do now betake themselves to the Sword and Buckler of Tradition, to defend and justify themselves against their Treacherous Brethren. And thus, although they fly to our Rule of Faith, Ʋniversal Tradition, for con­viction of their Adversaries in some points by themselves accounted ne­cessary, [Page 134] yet they will needs have the Holy Scriptures to be the only and perfect Rule of Faith. Doubt­less it had been more safe and inge­nuous to have acknowledg'd with the Ancient Fathers Traditionary Doctrines, as well as the Holy Scrip­tures, to compleat the Rule of Chri­stian belief; but contradicting An­tiquity by contracting the Rule of Faith into Scripture alone, they have likewise contradicted themselves, the inevitable Fate of all Truth­opposers.

Secondly, The Holy Scriptures are not clearly evident without di­spute in all points necessary con­tain'd in them; and consequently no compleat nor certain Rule of themselves, as the common experi­ence of all Ages makes good. Can any say the Consubstantiality of the Son of God with the Father is in evident or express terms in Sacred Scripture? Yea, or so contained in it by inevitable consequence, as to destroy all probability in the Texts brought for the contrary by Con­tradictors? [Page 135] Then certainly the Ari­ans, who had as subtil Heads and able Brains as any Protestants, to understand the Logick of their Ad­versaries, were mad men to appeal from Councils and Tradition to the written Word. They knew very well, that without the Tradition and practice of the Church delivering the sense of Scripture, they could handsomly enough evade the force of all Arguments, might be rais'd from the bare and dead words of Scripture, though stretch'd upon the Tenters of most rigorous Cri­ticism. Yea, they doubted not but there were Texts for them more evidently asserting the Inferiority of the Son, and appropriating the Di­vine nature to the Father only; which was the ground of their con­fidence in appealing to the written Word, to be tryed thereby with­out Tradition. And yet the Pro­testants condemn the Arians for Hereticks, and justly too; But how they can do it rationally upon their own Principles, I confess surpasses [Page 136] my understanding, True it is, add to Scripture, the Tradition of the Church, and the Authoritative Sentence of an approved General Council so interpreting it, and the case is clear; but these are Catho­lick foundations which they contra­dict, and therefore no lawful wea­pons in their hands against the Ari­ans.

Again, it is no doubt but a Tri­nity of Persons in the Unity of the Godhead, is substantially or materi­ally contain'd in the Holy Scrip­tures, but in formal express terms Trinity, and Personality or Person, are not to be found; nor yet so evi­dently in any Texts, as from them satisfactorily to convince the Anti­trinitarians that the same indivisible Essence, is equally and perfectly in three distinct Persons, unless we call in Church-Authority and Tradition constantly so explicating those places to our assistance. For 'tis well known by expert Controvertists, that such Texts are confronted by o­thers which seem to contradict them; [Page 137] with an appearance plausible enough to vulgar understandings; yea, and which are sometimes so perplex'd and intricate as to vex the most Learned for a satisfactory Solution. And even might shake the Faith of many good Christians, had they not Ʋniversal Tradition, and the Infal­libility of the Church for a more sure retreat to retire to, and secure­ly relie upon after the disquieting storms of Disputation. And this is a manifest and undenyable Argu­ment, that those who forsake these Principles to ground themselves on Scripture only for all points ne­cessary to Salvation, have always made Shipwrack of Faith, and run into Heresies. A thing as manifest in Protestants as in any Separatists from the Church in former Ages. And this Gangreen, bred out of this corrupt Principle, hath eat so far into the very heart and bowels of Religion, that in process of time scarce any Article of our Creed but hath been called in question by such Scripturists; and now by too many [Page 138] are contradicted. And so will con­tinue till the Church be restored to her right, and Authoritative Power to interpret the written Word, and determine all Controversies in mat­ters of Religion. For while Scrip­ture is the only Rule left to every ones Fancy there's no redress, and therefore doubtless when writ, ne­ver intended for such by the A­postles.

SECT. V.

IT being clear, that the Sacred Scriptures are not the sole and sufficient Rule of Faith; much less can they be a Judge to pass a defi­nitive Sentence for the final deci­sion of points controverted among [Page 139] Christians. For the proper Office of a Supreme Judge being to end Con­troversies arising among Members of the same Community, by a perspi­cuous and evident Sentence, which cannot be mistaken by the Parties litigant so as yet to proceed in their former contention; 'tis as manifest as the Sun, that Scripture cannot perform this efficaciously, when there are irreconcilable differences, eternal jarrs, and most inveterate enmities about fundamental points, among those who appeal to only Scripture for their tryal. Neither is it possible there should be any better agree­ment about supernatural Truths, so sublime and mysterious as to trans­cend our comprehension and capa­city, where contending Parties left to their own liberty with prejudi­cate Opinions passionately favou­ring their opposite Interests, make nothing but dead words a judging law according to their own Interpre­tations.

But in what concerns our pre­sent debate this impossibility will [Page 140] be much augmented, if it be con­sidered that the Holy Scriptures speak nothing at all of some necessa­ry things, nor possitively and clear­ly of many other, about which Con­troversies are risen since their wri­ting, and reception by the Church▪ Neither are there cases wanting in which they are in no sort capable to give a definitive Sentence for their decision. For seeing there is a Controversy between Protestants and us in a main fundamental point about what Books are to be receiv'd for Canonical, and believ'd for the undoubted Word of God; can Scripture it self judge this? It is confess'd impossible, and they ap­peal to Canon and Tradition, of the Jews to judge and give Sentence in this quarrel. Wonderful! A Jewish Tradition founded on the agree­ment of one particular People, shall be of sufficient Authority to justify them against us; but the voice of the Catholick Church grounded on the consent of all Tongues and Na­tions dispers'd over the whole [Page 141] World, or represented in a lawful General Council, is nothing for us against them in any Controversy. Is not this strange? However let them say what they will, we rest satisfied with the Authority of the Catholick Church, believing for Inno­centius primus Ep. ad Exuperi­um. cap. 7. Conci. Carthag. 3. S. August de Doctr. Christia­na, l. c. 8. Canonical what she receives, and accounting for Apocryphal what she rejects; which is built upon better promi­ses than the Jewish Synagogue; and so guided by the Spirit of Truth in all matters of Faith, that the Gates of Hell shall ne'r prevail against her.

And having mention'd the Jews, we shall from Gods institution for the decision of all Controversies a­bout matters of Religious Worship during that Pedagogy, borrow an Argument against Protestants, in my poor judgment altogether unanswe­rable. For though all Ceremonial Rites and Observances about Religi­on were expresly ordain'd by God himself, and so particularly and mi­nutely committed to writing by his Servant Moses for the instruction andDeut. 17. 8, &c. Paralip. 19. 8, 9, 10, &c. direction of that people in all things relating to God and his Worship: Nevertheless when any difficulty or doubt arose, the written Word was not to decide the question as a Judge, but the Sentence to be gi­ven by the High-priest; and obe­dience thereunto required under pain of death: How comes it to pass, that under the Law of Jesus Christ not committed in that exact manner to writing, yet in things re­lating to God and his Worship, Scripture it self should be the only Judge of Controversies, and those [Page 143] to whom Christ hath committed the Government of his Church, should not have one Authoritative word to say for their final decision? Is this rational? Alas, poor Christian Church whose Glory is out-shin'd by legal shadows! For with them Sarah the Mistress hath less power then her Hand-maid Agar.

Again, when the contention is concerning the sense of Scripture in any fundamental point deliver'd, but obscurely, it is possible for the written Word to give a clear Sen­tence and determine the Contro­versy about it self: For then it would be both obscure and clear in the same matter, and in the self same respect, at the same time, flat contradiction.

If they say there's no fundamen­tal point but is evidently contain'd in Sacred Writ, the contrary hath been manifested in the precedent Section. And for further confirma­tion; I here ask, whether, Hoc est Copus meum, Hic est Sanguis meus; be not plain words without any [Page 144] Ambiguity in their Grammatical construction? We Catholicks in­deed taught by the universal Tradi­tion and practice of the Church, doubt not of the Sense of them: But can Lutherans, Calvinists, and English Protestants maintain their meaning to be clear and perspicuous, among whom above fourty several Interpretations, some flatly repug­nant to each other are found about them? Can such variety and con­trariety proceed but from obscurity? Either from that, or else some of them must wilfully contradict Scrip­ture, and resist the Holy Ghost by maintaining a dangerous Doctrine against their own knowledge and Conscience. But who those are, I leave them to wrangle, upon their own grounds eternally, among themselves. In the interim, I'm sure upon Catholick Principles, they all stand unanswerably convicted of wilfull Heresie.

Besides, Christ's real descent into Hell, is an Article of Faith, yet the Calvinists deny it, against Scrip­ture, [Page 145] Acts 2. v. 27, and 31. as plainActs 2. 27, 31. in our judgment (and so think the English Protestants also,) as the Apostles Creed. They bring no o­ther Scripture for their Negative, but flatly deny this place to be evi­dent and concluding. Now what must be done to end this Contro­versy in a fundamental point? The clearest Text Scripture affords is al­ready produced to give them satis­faction; 'tis unsuccessful, and they raise clouds of new invented Inter­pretations to hide it from their own and others eyes. Can Scripture now judge, and conclude this Contro­versy?

Moreover, the Lutherans and En­glish Protestants agree with Catho­licks in asserting the necessity of Baptism to Salvation, grounding themselves on that of St. John, Ex­cept Joh. 3. 5. a man be born of water and the Spirit; he cannot enter into the King­dom of God. The Calvinists hold the contrary, and by no means will allow Water there mention'd to be taken literally for natural Water, but [Page 146] drink it all up with a dry Metaphor. How can they convince them if Scripture alone be judge? If with us they urge them with the consent of Fathers, Universal Tradition, and practice of the Church so interpre­ting these words of our Blessed Sa­viour, the Controversy is at an end. Or if Calvinists will be yet conten­ding, they can speak nothing Solid or Rational in their own defence.

To all which may be added that judicious and accute Observation of an able Controvertist, That though Apology for Tradit. p. 137. one intent and end of writing St. John's Gospel, was to show the God­head of Christ, which the Arians af­terwards denyed, yet the design prov'd so unsuccessful, that never any Heresie was more powerful and spreading than that which oppos'd the Truth intend­ed by his Book. So he; yea, and it is most certain the Arians at this day do make more use of that Go­spel than any other part of Scripture to beat down the Divinity of the Son of God. A manifest argument that Scripture was never intended [Page 147] by the Author of those Sacred Ora­cles for the final decision of contro­verted points, but for something else proper and agreeable to the na­ture of dead writings. However, we make no question but all Catho­lick Doctrines are contain'd in the Bible by Rational deductions, with infinite advantage above what our Adversaries can produce for their defence upon the same grounds, as hath been made to appear by able Controvertists before any Impartial and understanding Judges. More need not be said in a matter con­demned by the common sense and experience of the whole World.

SECT. VI.

SOme English Protestants of Cri­tical Heads, to qualifie the ab­surdance of the former. Thesis, still holding close to the written Word for a compleatly sufficient Rule of Faith, make private Reason the In­terpreter and Judge for every Chri­stian. A Principle, which though it may seem plausible and gain fol­lowers, because it makes every one Sui juris, independent and his own Master, a thing so desirable and sweet to flesh and blood; yet no less than the other, doth it contradict the whole Christian World, always [Page 149] teaching, Ʋt Scripturas ipsas, sic Scripturarum sensum, pure & imper­turbate solum ad nos Traditionis alneo deferri, That the pure and uncor­rupted sense of the Scripture doth depend upon Tradition as well as the Scriptures themselves: And ac­counting it a giddy Spirit of Here­tical rashness. Scripturae interpreta­tionem ex proprio ingenio petere; To refuse to give ear to the voice of the Church, and give ear to the Whisperings of private Reason; which is so exterminating a Prin­ciple, and destructive of Religion, that it doth not ruine this, or that, or some few Catholick Truths, but like a general deluge with an irre­sistable torrent sweeps away the Church it self, by overthrowing the unity in Faith, the Life, and Soul, and Essence of it.

'Tis a subject would afford a large field of Discourse, but I shall con­tent my self with brevity, and I hope others also. Whosoever shall desire more ample satisfaction, I re­fer him to the Exomologesis of Mr. [Page 150] Cressy, where 'tis solidly confuted in answer to Mr. Chillingworth, the great Patron and first publick Asser­tor of it with approbation.

The principal Arguments which convinc'd me, (for I was one of those very unreasonable Rationalists when I was a Protestant) and with which I rest fully satisfied, are these following.

First, if private reason be the only Interpreter and Judge of Scrip­ture for every Christian, I desire those who are minded, to give a sa­tisfactory Answer to those places of Sacred Writ; which in my poor judgement cannot stand with their position. St. Peter teacheth us,2 Pet. 1. 19, 20, &c. That no Prophecy of the Scripture is of private Interpretation, but Holy men of God spake as they were moved by the Holy-Ghost That is, as the Sacred Pen-men of Gods Word writ by Inspiration of the Holy-Ghost, being his publick Instruments to reveal the Divine Verities to the World; so those Sacred Oracles are not to be interpreted Authora­tive [Page 151] by the private Reason and Will of men; but their true sense and meaning, (if call'd in question,) is to be received from the GovernoursConcilium Trid. Ses 4. of the Church, whom God has au­thoriz'd to declare his will unto his People. Of which he gives a con­vincing reason in his 3d. Chap. telling2 Pet. 3. 15, 16, 17. us, That in his dear Brother Paul's Epistles, are some things hard to be understood, which they that are un­learned and unstable, wrest, as they do also the other Scriptures, unto their own destruction. This is not compa­tible to the definitive Sentence of a Judge in any Controversy, which must be so clear and perspicuous, that the most unlearned or refracto­ry cannot doubt or mistake after pronunciation. Neither is this diffi­culty in matters of no moment; but in points necessary, where Souls do perish through misbelief.

We find in the Acts of the Apo­stles, that Philip the Deacon draw­ing near to the Chariot of the de­vout Eunuch, and hearing him readAct 8. 30, 31, &c. the Prophet Isaias, said, Ʋnder­standest [Page 152] thou what thou readest? And he said, how can I except some man guide me? He had not learn'd the Principle of their Rationalists to bid the Holy man spare his pains of Exposition; or if he would be doing, that he was not bound to believe one word he spoke for Truth 'till his own reason made it Authentick. For this wild Doctrine frees every man in matters of Eternity from all Authority of humane Teachers though of Divine Institution; so that be we Jews, or Heathens, or in what Church soever we have been Baptiz'd, we must stand to no Creed, believe no Catechism or abridge­ment of points necessary, though confirm'd by the practice of the whole Christian World, rely on no Instructors, but believe and practice the quite contrary, if our private reason judges it to be contain'd in Sacred Scripture. Doubtless if his judgment had been preposess'd with this proud, arrogant Principle, Philip had preach'd in vain, nor had he believ'd unto Salvation, but [Page 153] would have dismiss'd the Evangelist with some such words as these: I have a desire to save my Soul, and therefore have given you a hearing; but all this is nothing yet to me, I will search the Scriptures farther to see what I must believe; and when I have made my Creed, I will send for You to Baptize me. Which plainly contradicts the method of saving instruction deliver'd by the great Doctor of the Gentiles in that famous Climax; How shall they call Rom. 10. 14, 15. on him in whom they have not believ'd? And how shall they believe in him of whom they have not heard? And how shall they hear without a Preacher? A Preacher with Mission and Com­mission from Jesus Christ: But no place is more convincing than that1 Tim. 3. 15. to Timothy, The Church is the Pillar and ground of Truth. And if the Church, how then must every one build upon his private Reason, for the true sense of Scripture in all things necessary to Salvation? St. Paul was an Apostle of Jesus Christ; whose Missioners then are those who teach the contrary?

Lastly, I desire them to reconcile this Article of our Ancient Creed, I believe the Holy Catholick Church, with their novel Doctrine, The Cae­tholick Church hath nothing to do with my Faith, I believe my own Rea­son, and nothing else; in giving the true sense of Scripture to me. For my part, it being clear to me from the written Word, that the Church hath a promise of Infallibility in matters of Faith, That there is a command from Christ laid upon every one to hear her voice under pain of damnation, and that other­wise the above named Article would not have been inserted into the Apostles Creed as a fundamental point, I could see no safety or cer­tainty in matters of eternal Interest, but by wholly renouncing my most weak, deceitful self, and delivering up my self entirely into the hands of the Catholick Church, to be taught by her what I must Believe and Do to be saved: Nor found I any thing more reasonable then to captivate my understanding to the obedience [Page 155] of Faith, when the God of reason doth require it at our hands.

Secondly, to make every one an Interpreter and Judge of the true sense of Holy Scripture for himself unappealably by Reason, seems e­vidently to me to deprive us of the only rational and solid means which is required to produce a well grounded Faith of Supernatural Verities in the Soul of man. Which thus I manifest.

Supernatural Faith being an as­sent of the understanding to things revealed, meerly for the Authority of the Relator, without any far­ther dispute when once we have an assurance that God hath revealed them; two things must necessarily concurre in all mediate productions to beget this act firmly and ratio­nally in any Soul; namely, Ist. Di­vine Revelation of things to be be­liev'd, which is the formal Object of Faith, into which it is ultimate­ly resolv'd; And 2dly. A certain knowledge or moral evidence that such are revealed, by the mediation [Page 156] or intervention of which the under­standing elevated by Grace pro­ceeds to the foresaid assent. Now suppose there were no Objects of Supernatural and Divine Faith but what are contain'd in the written Word, 'tis not the bare and naked Letter, but Scripture rightly under­stood, that is the Word of God and of Infallible verity; except therefore we have some Medium, or means to convey assuredly to our understand­ing the true sense of Scripture, our Faith cannot but halt and totter, when we cannot rationally afford a firm assent to such a thing as reveal­ed, and have just cause to suspect whither we rightly understand that Scripture which contains the Reve­lation. And certainly this cause of suspition will be ever just while pri­vate reason is the Interpreter and Judge of Holy Writ, when abundant experience tells us nothing is more Fallible, nothing more deceitful, no­thing sooner bribed with pride, or passion, or prejudice, or education, or interest; to make words speak what [Page 157] never the Author intended by them. Insomuch that hardly any funda­mental point delivered in Scripture, but hath been called in question, and still is by too many, protesting withall their sincerity and endea­vours to attain to the true sense of Scripture by the light of their own Reason, to which they appeal as their Judge and Protector in those wilful and irrational proceedings. Neither indeed have Heresies arose in the Church but from Scripture misinterpreted by private reason, as the Non ali­unde natae sunt haere­des, nisi quod Scripturae bene in­telligun­tur non benè St. Aug. Tract 18 in Jeab. Er de Gen. ad Lit. l. 7 ca. 9. Non ob aliud siunt haeretici nisi quod Scripturas non recte intel­ligentes suas Falsas opiniones contra earum veritatem per­tinaciter asserunt & alii passiom, S. Ambr. in Titi. Vincentius Lyrin. ca. 36. S. Irenaeus l. 1. c. 1. S. Hier. ad ca. 23. Isaiae. S. Hilar. in lib. ad Constantinum Origenes Hom. 31. in Exodum, &c. Fathers and Church-history sufficiently testify. Alas poor Souls that have such a guide to carry the Light which must direct them to eter­nal Happiness. If they make their Light Darkness, how great is that Darkness? When their guide misleads them, what remedy is there left to re­call them into the path which leads to Heaven?

The Catholick Church indeed is inriched with so great a priviledge by Christ our Saviour, that she can­not err in things necessary to Sal­vation (as hath been manifested in the precedent Motive by Reason, Fathers, Councils, Scripture, Tradi­tion and practice of the Christian World.) Whom we may as un­doubtedly believe in delivering to us the true sense of Scripture as the Letter; and upon whom relying we have only a firm and rational belief of revealed Verities, constant and immoveable among all the changes of Sects and Hereticks.

True it is, in every act of Faith there is use of Reason, whether it be referred to the Authority of God revealing, or the Church pro­posing. For we captivate our un­derstanding to the obedience of Faith, because we judge nothing more reasonable than to believe God; and we securely rely upon his Church whom he hath promis'd to assist with Infallibility in such proposals. But shall we say there­fore [Page 159] that Reason is the prime intrinsical Motive of Faith, and into which it finally is resolv'd; Nothing less. For this discourse and approbation of Reason are but necessarily previous and antecedent to our deliberate and rational acts of Faith; the acts themselves are acts of the understanding not dis­coursing, but purely assenting. Which assent is not for Reasons sake, but for Authority. Were the last resolution into the judgment of private Reason, Faith could not be Divine or Supernatural. Reason indeed produces an act of Faith as well in Catholicks as Protestants, but with a vast difference. For a Pro­testant believes such a Truth to be from God, relying upon his Reason only that it is revealed; and this assent is not rational, because his ground is deceitful. But in a Ca­tholick Reason acts only so far in points of belief as to bring him to Authority, declaring such Truths to be sufficiently revealed by Al­mighty God, which he cannot with [Page 160] any reason suspect to be Fallible in such declarations. I believe this, says a Protestant, because my Reason tells me it is revealed, and will allow no other judge of this Revelation. I be­lieve this, says a Catholick, because an Infallible Authority assures me i [...] is revealed; and my Reason tells me there is no other sufficient ground or evidence for Divine Faith, and there­fore give up my private judgment to the Church. And which of these Principles is more safe and rational let Reason judge.

Thirdly, I demand of these Ra­tionalists, whether there be any such thing as Heresy in the World, and what it is? Oportet esse Haereses, 1 Cor. 11. 19. &c. There must be Heresies; St. Paul hath said it, and that's sufficient. And as for what it is, 'tis well known the Church hath always, taught, That Heresie is the voluntary Election of some private opinion, con­tradicting the Doctrine of the Church. And that he is to be accounted an He­retick who neglecting the Churches Au­thority with a stubborn mind defends [Page 161] wicked opinions. But if we should admit their new definition, That Heresie is to contradict any fundamen­tal point expresly contain'd in Scrip­ture; In my poor judgment accor­ding to such a definition, there's no such thing as Heresie, or Hereticks; but both Arians, Anabaptists, Fa­naticks, &c. are as good Catholicks as any Christians of the World. For if private Reason be the only judge of the true Sense of Scripture for every one to rely upon, these, and all other condemned Hereticks (the Montanists excepted) relying upon the written Word, as inter­preted by Reason, with sober en­quiry and real endeavours to find out Truth, cannot justly be so re­puted. The Arians have so much Reason and Scripture too in the bare Letter on their side, that take away the Churches Infallibility and uni­versal Tradition interpreting and delivering to us the true sense of it, the Controversy would never be de­cided. All places would swarm with Nestorians, Eutychians, Anti-trini­tarians, [Page 162] Barengarians, Anabaptists, &c. neither could we condemn them, if this Principle be good, for doing their duty in following Scrip­ture as the Light of their own private Reason or Spirit dictates to them.

Let them not say, that these, and such like are justly condemn'd for contradicting express Scripture, a­gainst their knowledge, and the judgment of their own Reason. For they must remember; first, that themselves do not condemn the Ana­baptists upon only Scripture grounds, Secondly, that it hath been demon­strated that all fundamental points are not so express in Scripture as they imagine. And thirdly, that 'tis most uncharitable to say, That all those whom they condemn for He­reticks do against their own knowledge and Conscience contradict the express Word of God, and run headlong to hell with their eyes open. Can we possibly imagine, that among so many Millions of Arians there was not one single person had any Con­science? [Page 163] It cannot be denyed but that many Hereticks have, and do live Vertuously in the Eyes of the World: For who knows not, That Satan sometimes transforms himself into an Angel of Light? And while they profess, and protest, that if it was once made apparent to them that their Tenets are against the Word of God, they would not one minute persist in them; we judge it uncharitable to affirm, that not­withstanding the protestations of their sincerity and real (though mis­guided) zeal, they all wilfully sin against the Light and knowledge of their Consciences. We Catholicks indeed assert, That sufficient eviden­ces of credibility are produced by us to convince them of their Heretical opi­nions and dangerous state without Re­pentance: But withall we say, That God in his just Judgments, which are inscrutable, suffers them through strong delusions to believe Lyes, in that the Light of Truth is veiled from their Eyes by passion, or prejudice, or world­ly Interest, while they so continue; [Page 164] and we pray for them, in hope that the Father of infinite Mercies will in his good time discover Truth unto them, and bring them home unto his Church. But for these Rationalists to damn all those whom they esteem Here­ticks, as contradictors of the Word of God against their Conscience and knowledge, is a censure most unreasonable, and little beseeming such whose lives are not so Gospel-like, but that many Sectaries who differ from them in fundamentals may justly be reputed at least as conscientious, and in charity cannot be thought otherwise. All which duely consider'd, plainly proves, that they must either change their Judge of Controversy in points of Faith, or give us some new Rule, to discover Heresy. And withall, that if they will stick close to this Principle, they must maintain that all the General Councils of the Church, even that celebrated by the Apostles themselves, were meer ty­rannical Usurpations, in obliging all Christians to believe and practice [Page 165] according to their Decrees, what­ever their private Reason could say to the contrary.

Fourthly, in vain and to no pur­pose hath Jesus Christ instituted Au­thoritative Overseers and Gover­nours in his Church, For the per­fecting Eph. 4. 11, 12, &c. the Saints, for the work of the Ministry, for the Edification of the Body of Christ, till we all come in the unity of Faith, &c. If every one must acknowledge no visible Autho­rity upon Earth, to have any ob­liging power over him in Doctrines appertaining to God, but be his own Teacher in all points of Faith according to the Dictates of private Reason.

Fifthly, If every one be sent to Scripture to compose a Creed for himself, 'tis impossible there should be any unity among the Christians in Faith and Worship. That is, 'tis impossible there should be any such thing upon earth as one only Catho­lick Church. Of the breach of which unity, endless divisions a­mongst those who adhere to this [Page 166] Principle are apparent and most vi­sible demonstrations.

Lastly whosoever seriously con­siders the difficulties of Languages, the multiplicity of the occasions and intentions of the Writers, the various lections in Copies of the Original, the infinite and conside­rable differences in Translations, the equivocation and ambiguity of Words, the variety and obscurity of Circumstances, together with the weakness of all, and ignorance of most men, endeavouring by themselves from dead Letters to at­tain to the knowledge of the su­blime mysteries of our Holy Faith, transcending all humane under­standing and comprehension, can­not but conclude that 'tis altogether impossible, that private Reason should be the only Interpreter and Judge of the true Sense of Scrip­ture, for every one to rely upon for his Salvation; seeing nothing can be certainly gather'd and con­cluded out of naked words conside­red barely in themselves, involving [Page 167] so many difficulties and uncertain­ties, in regard to incomparably the greater part of mankind. And if a Protestant Preacher will speak out ingeniously in this point, he must tell his Auditors in these, or such like words: Beloved, we ex­hort you to search the Scriptures; and whatsoever we say is necessary to Sal­vation, to believe us only so far as your own Reason doth tell you we teach according to the Word of God; for that is the Rule, and private Reason the sole Judge to give an unappealable Sentence in such Cases. This is our Doctrine, and this is also your practice; but truely Beloved, all things rightly considered, we must needs confess that 'tis an unsteady foundation, to build your Faith and Salvation upon; for after this way of proceeding, you are infinitely obnoxious to dangerous er­rours, and cannot but deceive your selves in matters that concern your everlasting Happiness. So he preach­ing ingenuously: Neither indeed can rational security be had in things of eternal Interest; 'till repo­sing [Page 168] our selves in the bosome of the Catholick Church, we take her word as well for the Sense of Scrip­ture as the Letter. A ground doubt­less sufficient for me to justify the change of my Religion, and for o­thers to follow me.

SECT. VII.

IT being a main fundamental point of Faith to know what is the Rule and Judge of all the rest, they who hold the written Word for a compleatly sufficient Rule and Inter­preter of its self, or give private Reason the Authority of a Judge in expounding it as such a Rule; must necessarily ground themselves upon [Page 169] Scripture for this Article. And some, if not most, of the principal places are these. To the Law, and to the Testimony; if they speak not accor­ding to this Word, it is because there's no light in them, Isaiah 8. 20. Search the Scriptures, for in them ye think ye have eternal Life, and they are they which testify of me, Joh. 5. 39. These are written that ye might believe that Jesus is the Christ the Son of God; and that believing ye might have life thorough his Name, Joh. 26. 31. And Paul reason'd with them out of the Scriptures. And they search'd the Scripture daily, whether those things were so, Act. 2. 11. All Scripture di­vinely inspir'd is profitable for doctrine, for reproof, for correction, for instructi­on in righteousness, that the man of God may be perfect, thoroughly in­structed to every good work, 2 Tim. 3. 16, 17. If any man shall add unto these things, God shall add unto him the Plagues that are written in this Book: And if any man shall take a­way from the words of the Book of this Prophecy, God shall take away his [Page 170] part out of the Book of Life, Apocal. 22. ver. 18, 19.

To all which, and whatever other Scripture-proofs Protestants pro­duce for themselves against us; I first by way of general reply de­mand of them, whether they bring such Texts as demonstrative argu­ments evidencing their position, or only as probable? If only as pro­bable, they conclude nothing a­gainst us Catholicks, who have the judgement and practice of the Uni­versal Church, the best Interpreter of Holy Scriptures and conveyer of true Sense, standing on our side, with infinite advantage against their Novel Expositions. But if they pro­duce them as demonstrations, how comes it about that any doubt of them, seeing every demonstration is such, as that granting the Pre­misses, the conclusion cannot be de­nyed.

From that of Isaias they urge us thus. Behold O Papists, the Pro­phet of the Lord sends the Jews to the written Word of God as the Rule and Judge of what is taught them.

I answer, Doubtless they who af­firm this, have quite forgot that the High-Priest in all doubts of any mo­ment about Divine Worship, was con­stituted Deut. 17. 8, 9, &c. by God the supreme Judge, to give a definitive Sentence under pain of death to the disobeyers. And so they set up the Holy Prophet against Mo­ses, and make one Scripture, as they Interpret it, contradict another.

This plainly shews they abuse the Text, whose genuine Sense will easily appear by light borrowed from the Context. Isaias prophe­sied in troublesome times; and the Jews were very sollicitous what the event would be; and neglecting to enquire of God, had no recourse to the Law and the Prophets, but1 Sam. 28. 6. sought unto them who had familiar Spirits, and unto Wizards. The Prophet grieved at this Vengeance provoking sin, sends them to the Law and to the Testimony, where this grand impiety was forbidden; and withall puts them in mind ofLevit. 20. 6 27. Deut. 18. 9, 10, &c. their great folly in seeking to such who had no Divine Light for the [Page 172] Revelation of future contingences, which could not possibly be in them who undertook it against Gods Word▪ Now in the name of wonder what is this to a Judge of Controversies in points of Faith? It is not lawful to consult the Devil to know future events, because he is a Lyar, and it is a thing forbidden in the written Word; therefore the Scripture is the only Rule and Judge of Controversies in points of Faith and Worship among Christians. 'Twere well such Disputants would learn to be Logicians, before they turn'd Controversial Divines.

To the second, Search the Scrip­tures, &c. I find so satisfactory anSumma Theolo. par. c. 7. Answer in Becanus, that I shall do little more than translate his words. Our Blessed Saviour in this Chapter Joh. 5. 39. is disputing with the unbelieving Jews who denyed him to be the Son of God, or sent from him; To convince them he makes use of four Topicks. First, The witness of John the Baptist, whom they accounted a Prophet, and had formerly told them pointing to [Page 173] our Blessed Saviour, Behold theJoh. 1. 29. 34. Lamb of God who taketh away the sins of the World. I bear record that this is the Son of God. Se­condly, The Testimony of his Di­vine works, and stupendious mira­cles in these words, I have a greaterJoh. 5. 36. witness than that of John, for the works which the Father hath sent me to finish, the same works that I do, bear witness of me that the Fa­ther hath sent me. Thirdly, The Testimony of God the Father in the Verse following: And the Fatherv. 37. himself who hath sent me hath born witness of me. And that by an au­dible voice from Heaven at his Bap­tism in these words, This is my be­lovedMat. 3. 17. Son, in whom I am well plea­sed: As also at his Transfiguration, where the same words were spoken with this addition, Hear ye Him. Which Mat: 17. 5. first voice, if none of the Jews there present heard, (as certainly they did not, unless in the words following, Joh. 5. 37. Neither have ye heard his voice; hearing is to be taken for obeying) yet to them the Testimony was Au­thentick, [Page 174] who seeing his most Holy Life and many Miracles to attest his Mission could not rationally think he would deceive them with a Lye.

Now more they could not desire, when the force of these invincible argu­ments or nothing could dint and mol­lify their rocky hearts to receive the impression of saving Faith. However, our Blessed Saviour to give them all possible satisfaction, makes use of a fourth Topick from the Holy Scriptures, ver. 39. which he bids them search, For in them, saith he, ye think ye have eternal Life, and they are they which testify of me. Which Para­phras'd is thus much. If ye will not receive the three former Testimonies, which are most proper and efficacious to work Faith in your hearts, but shut your eyes against Light sufficient to turn the darkness of Sodom and Go­morrah into day; yet the Scriptures, which ye receive and acknowledge, bear such witness of me, that if ye did search into them with humble hearts, ye could not but be convinc'd of the Truth I preach unto you. In them indeed ye [Page 175] think ye have eternal Life, but while malice and pride thus blind your eyes, ye deceive your selves, and make them a killing Letter to your Souls.

Now let who will apply it, the Argument runs thus, Our Blessed Saviour having made use of the most powerful means to convince the Jews of their Infidelity, and they yet persisting in their Blasphemies, at last for their greater confusion made use of an argument from Scrip­ture which they received, Therefore Scripture is the sole Judge of Contro­versies about Religion. How this follows I understand not, when our Blessed Saviour in the present con­test, sends them not only to the written Word, but uses it as the last, and perhaps least evidence of his Di­vinity and Mission.

It clearly makes indeed for us Catholicks, who as our Blessed Sa­viour brought St. Johns Testimony against his Advetsaries, so do we likewise against the Protestants pro­duce the Ancient Fathers, Martyrs and Confessors of all Ages to wit­ness [Page 176] for us in the present Contro­versies; as also the voice of God from Heaven by many Miracles speaking in defence of the Truths which we profess. They in this like to obdurate Jews despise these unanswerable evidences, which are Motives sufficient to work on Infi­dels, and will admit no Rule nor Judge but the Holy Scriptures to decide the quarrel. Thinking, as the Jews did, to have Eternal Life in them, but with that incredulous people likewise deceive themselves, do observe the Light of Divine Truth, by drawing as it were a vail of private and perverse Interpreta­tions over their Eyes, to their eter­nal Perdition.

I add moreover, that had our Blessed Saviour only appealed to the Prophesies of the Old Testament concerning himself, as sufficient to convince the Jews that he was the true Messias, so that nothing else was necessary or requisite for the clea [...]ing of that point; yet I see not how this conclusion will follow, [Page 177] therefore all necessary points of Faith are so fully and plainly deli­ver'd to writing in the New Testa­ment under the Law of Grace, that there's no other Rule nor Judge to know and determine how many, and what they are, when contro­verted among Christians. Yet this must follow, or this Text doth them no good for the end they use it, as most certainly it does not.

Which answer likewise takes a­way all strength from that place in the Asts of the Apostles, where the Bereans are commended for search­ing the Scriptures, whether those things were so as St. Paul taught, and they believed before they con­sulted the written Word, upon the Authority of their Teacher, confir­ming his Doctrine to be the Word of God by frequent Miracles. Upon inquiry indeed it could not but be much satisfaction to them to find so much of the Light of the Gospels in­volv'd in the Shadows of the Law; and the Predictions of the Prophets to be so exactly fulfill'd in the per­son [Page 178] of Christ; and about these it was that St. Paul disputed out of Scripture, and for which they search'd after their believing, and and so comes not home to the que­stion. For that the whole Law of Christ or all Catholick Doctrines ne­cessary to Salvation are plainly con­tain'd, and may satisfactorily be prov'd from Moses and the Prophets I presume our Adversaries will not maintain, and so their Argument from hence is at an end.

To that in the 20th. of St. John I answer, that the true sense and meaning of those words is this: That St. John testifies to the World he hath written a Book of the Life and Death of our Blessed Saviour, when the Miracles wrought by him, and therein deliver'd, did sufficiently evidence him to be the Son of God and the true Messias according to his Doctrine, without belief in whose Name they could not be saved. And not that all necessary points of Faith were so deliver'd in this Gospel, as to be intended by him for a com­pleat [Page 179] Rule of Belief, and Judge of all Controversies in Fundamentalls to the Christian World. Neither can any rational man, except blind­ed with Passion, or bribed with Inte­rest, but perceive this latter Expo­sition to be forced, and the other natural. To believe in Christ as the Son of God, and Saviour of the World, is a fundamental of funda­mentals, without which Salvation is not to be had; But to believe this only is not sufficient, nor can be the scope of this Text; when 'tis cer­tain many necessary points of Chri­stian belief are not contain'd in this Evangelist. Who, as 'tis usual with other Sacred Pen-men of Gods Word, ascribes the vertue of that effect to some principal or special causes, though but partial, which proceeds also from other by a ne­cessary concatenation or connexion, to make up the whole and adequate cause of such a product: We are said in Scripture to be saved by Hope; Rom. 8▪ 24: is it therefore of it self sufficient for Salvation? Is therefore Faith ex­cluded? [Page 180] No doubtless, For without Heb. 11. 6, Faith 'tis impossible to please God. Or because, The Just shall live by Rom. 1. 17. Faith, are not good works necessa­ry? What means then St. Paul to tell us, That though we have all Faith 1 Cor 13. 1, 2, &c. without Charity tt profiteth us nothing? He also teaches us, That whosoever Rom. 10. 9 &c. calls on the Name of the Lord shall be saved; Is it therefore enough of it self to bring a man to Heaven? The Truth is, Prayer saves us, good Works save us, Faith saves us, Hope saves us; and therefore properly enough they are said to do it seve­rally, though only conjointly they are sufficient: And when St. John tells us, He writ the Life and Death of Jesus Christ, that thorough Faith in his Name we might be saved; He little dream'd that in after Ages a Generation of men would arise that should affirm he taught; That his Gospel did comprise in particular all fundamental points of Faith sufficient for the Salvation of mankind.

To that in Timothy I answer, First, 'tis evident by the Gontext [Page 181] that the Holy Scriptures of the Old Testament, being such as Timothy had learn'd from his Childhood, (when little, if any, of the New could be written and divulg'd) out of which I am confident our Adversa­ries will not pretend to determine all points of Catholick Doctrine acknow­ledg'd by themselves necessary to Salvation; which quite overthrows their Argument from this place.

Secondly, suppose we should grant it to be understood of the Scriptures of the New Covenant; yet it will not follow from hence that therefore they are a compleat and perfect Rule of Faith, where­by to judge all Doctrines whether they be revealed verities, or not; when from the 4th. Verse 'tis clear to any understanding eye, that St. Paul exhorts Timothy to hold con­stant to the Faith, received princi­pally upon the tenure of Tradition: Which is our Catholick Rule, and to which we must stick close, as he else­where teaches us, Though an Angel Gal. 1. from Heaven should preach the contra­ry. [Page 182] This Timothy was to do, this Traditionary Depositum he was to keep, whether ne had been ver'd or no in the Old Scriptures, or any New written and deposited in the Church. Yet withall, he puts in mind of a peculiar advantage to confirm his Faith received by Oral Tradition, And make him a perfect man of God or Bishop throughly fur­nish'd unto all good works proper to his Pastoral Office, in that from his Infancy he had been brought up in the knowledge of the Holy Scriptures, which are able to make men wise unto Salvation through Faith in Jesus Christ, and are profitable for Teaching, for Arguing, for Reproving, for In­structing in Righteousness the Flock committed to his Charge. And thus indeed it makes against themselves, and for us highly, who makes use of Scripture for a Rule of Faith as regulated and expounded by Tra­dition. But to force the words to speak what they would prove from hence, cannot be without manifest absurdity and contradiction. As if [Page 183] the Apostle should say; Timothy, continue thou in the things which thou hast learned and hast been assured of, knowing of whom thou hast learned them: And yet do not trust Oral Tra­dition, though from the mouth of an Apostle, but the Scriptures only for your Religion.

Thirdly, weigh well the words themselves in the ballance of right Reason, and they will easily be found too light to carry the cause on their side. All Scripture divine­ly inspired, is profitable for teaching, for arguing, for reproving, for in­structing in Righteousness, &c. True, 'tis so, taken collectively; yea, distributively every verse of Scrip­ture is profitable for some such end and purpose as is here specified. And what then? Therefore it is suf­ficient to regulate our Faith in all points necessary to Salvation, and to determine all Controversies in Religion. Good God! As if what is profitable for our Salvation must presently be sufficient for all things required to it. Speak ingenuously, [Page 184] is there such a word as sufficient, or compleat Rule of Faith, or sole Judge of Controversies, or words equivalent contained in this Text? Or doth St. Paul say that Scripture is all-sufficient of it self to perform these Offices without the Churches Interpretation? Because 'tis profi­table in the hand of a Learned Bishop to Teach, to Dispute, to Correct, to Instruct the Souls for whom he must give an account to God; Is it therefore a sufficient Rule for every learner and ignorant Christian to square and cut out his own Faith by, to interpret and judge of according to his own pri­vate Reason, and to compose him­self a Creed, though contrary to Fa­thers, Councils, and the whole Christian World? Does St. Paul say this? Will this Text justify such an inference? Yet this he must say, or this place concludes nothing a­gainst Catholicks.

To the last out of the Apocalypse, and not the least they rely upon in this Controversy; I shall give a [Page 185] brief answer, as seeming to me of all other most impertinent and non­concluding. For the true meaning thereof is plainly this: Whosoever shall presume to add to these Divine Revelations any other than what I have already described in this Book, and endeavour to obtrude them up­on the Church with the stamp of my Authority to gain credit to them; or shall deny any Prophesies herein con­tain'd to be written by me; let such a wretch expect the Vials of Gods Ven­geance to be pour'd on his accursed head, for so wicked an Imposture and Infidelity. Which being evident, thus must run their Argument: God will severely punish those who shall add deceitfully, or substract maliciously from St. John's Prophesies; therefore the Bible's a compleat Rule of Faith, and the sole Judge of Controversies about Religion. An inference too gross to be confuted. Yet from par­ticular premises they draw an uni­versal conclusion; and on such weak and absurd reasonings from Scripture build their Church.

But how English Protostants will defend their Brethren the Lutherans from the wrath of God, I say not for diminishing, but even taking a­way this whole Book of St. John's Revelations from Sacred Canon, I know not. Thus therefore it ap­pears, there is nothing here pro­duced by our Adversaries that proves evidently the all-sufficiency of Scripture for a Rule and Judge to decide all Controversies in Religi­on; that the above-cited Texts but being throughly examin'd, either conclude not for them, or for us. So much we are beholding to our Antagonists.

To conclude, after an impartial and full examination to the best of my Abilities, I finding the founda­tion of Protestanism to be really groundless, and built upon meer uncertainties, I forsook it, and my own self, to rely on the Catholick Church for my Salvation. I re­nounced my own deceitful and weak reasonings upon Scripture, to believe what the Fathers have [Page 187] plainly and unanimously taught, what hath been declared in ap­proved Oeneral Councils, and what hath been delivered by Ʋniversal Tradition from the Apostles to us for the Infallible and undoubted Word of God.

SECT. I.

TO make good this Motive of my Conversion, my first task shall be to lay open the nature of Heresie and Schism from Sacred Scripture, and the ancient Fathers of the Church.

Secondly, I shall make it appear, that the English Church is highly guilty of those sins, by its seperati­on from the Doctrine and Disci­pline of the Roman Church its Ca­tholick Mother.

Thirdly, I shall discover the weakness and insufficiency of those Allegations which are commonly produced to maintain the Prote­stants Separation to be lawful.

The Church of Christ is the high­est Tribunal on earth, a Judicature of Eternal life and death, from whose living voice we receive our Faith, and the grounds of it, as is said and proved before. Whom whosoever will not hear in her de­finitive Sentence in Spiritual mat­ters, Is to be accounted as a Heathen Mat. 18. 18. or a Publican, by the judgment and determination of our Blessed Savi­our. Hence arises an indispensable necessity to Believe as the Church Believes, Explicitly or Implicitly; so that the Faith of the Cardinal and Collier (there being no diffe­rence in men as Believers, but all [Page 190] equally ignorant as such) must be the same, as to the substance, un­der pain of damnation. And as to seperate from her life-giving Com­munion is formal Schism, so to re­cede from her Doctrine in points of Faith with obstinacy, is flat Heresie.

Let therefore Schismaticks never so much pretend Sanctity, or Here­ticks Truth, from hence they may easily be discover'd to be those false Prophets whom our Blessed Saviour forewarns us of, coming to us in Mat. 7. 15. sheeps-clothing, but inwardly are ra­venous Wolves: To be those whom St. Paul describes to his Auditors, telling them, Among your selves shall be men speaking perverse things to draw Act. 20. 29, 30. away Disciples after them, not sparing the flock: To be those whom St. Pe­ter deciphers, There shall be lying 1 Pet. 2. 1. Masters, who shall bring in Sects of perdition, and denying the Lord that bought them, pulling upon themselves speedy destruction: To be those An­tichrists St. John speaks of, They 1 Joh. 2. 18, 19. went out from us, because they were not of us; for if they had been of us, [Page 191] they had remained with us; but by this they are manifest not to be of us: To be those whom St. Jude calls, Raging waves of the Sea, foaming ver. 13, [...] 19. out their own shame, wandring Stars for whom the storm of darkness is re­served for ever. These are they who seperate themselves, sensual, not ha­ving the Spirit. Or as elsewhere,2 Tim. 3. 5. Having indeed a form of godliness, t denying the power thereof.

And therefore St. Paul earnestly desires the Faithful to be of one heart, and of one mind, and that in most moving and soul-melting ex­pressions; I beseech you Brethren, 1 Cor. 1. 10. says he, by the name of our Lord Je­sus Christ, that ye all speak the same things, that there be no Schisms amongst you, but ye be perfectly of the same mind, and of the same judgment. Neither is he less pathetical in this point to the Ephesians; I the pri­soner Ephes. 4. 2, 3, &c. of the Lord beseech you to be careful to keep the unity of the Spirit in the bond of peace. One Body one Spirit, one Hope, one Lord, one Faith, one Baptism. And that this unity [Page 192] might be preserved in the Church, He gave some Apostles, some Pro­phets, [...]er. 11, 12. others to be Evangelists, others Pastors and Doctors, for the perfect­ing the Saints, for the work of the Ministry, for the edification of the body of Christ, 'till we all meet in the unity of Faith, and be not toss'd and carried about with the wind of every Doctrine. And no less earnestly does he desire the Romans to stand upon their guard against all Separa­tists and false Christians. I beseech Rom. 16. you Brethren, says he, observe them who make dissentions and scandals a­mongst you, contrary to the Doctrine which you have received, and void them; for such men serve not our Lord Jesus Christ, but their own lusts; and by kind Speeches and fair words se­duce the hearts of the simple. And being an important point, tells also the Thessalonians, If any one obey not our word, accompany not with such a one, that he may be confounded. And in his Instructions to Titus Bishop of2 Thess. 3. 14, Crete, A man that is an Heretick after the first and second admonition [Page 193] avoid, knowing that such a one is sub­verted and finneth, being condemned by his own judgment. Yea, St. Paul thunders out excommunication a­gainst the very Angels themselves, if they should offer to pervert the Tradition of Faith, by that famous place so much urged against Here­ticks, If we, or an Angel from Hea­ven Gallat. 1. 8, 9. preach unto you any other Gospel then what ye have received, let him be accursed. Upon which words Vincentius Lyrinensis thus descants, Ne forsitan perfunctorie, &c. Lest it should seem to be the superficial effu­sion Commo. ca. 12, 13. of humane passion, and not the decree of Divine reason, he doth in­culcate and strike it home with the pondrous force of a reiterated insinua­tion, as we have pronounced; so I say again, If any preach unto you but what ye have received, let him be accursed. This indeed is a sure Rule of Faith amongst Catholicks, (viz.) Oral Tra­dition of the Church, upon which grounding our selves for what is re­vealed, our Faith is one and the same throughout the whole World, [Page 194] without any change or alteration: which Hereticks forsaking, are tost about (as the Apostle saith) with the wind of every Doctrine, deceiving and being deceived, ever learning, and never coming to the knowledge of the Truth.

From all which appears. First; That Church-Communion consists in unity of Faith and Worship, under the same Rule and Govern­ment of Divine Institution; there being no other way to bring many into the Integrity of a mystical Body.

Secondly, That when Schisms arise in this body by men of perverse minds, to break Church-unity; or Heresies, to pervert Church. doctrine; the Apostles, to prevent such contagious evils, have instruct­ed true Believers to know Schis­maticks, who become such by sepa­rating themselves from the Commu­nion of the Church, whereof for­merly they were Members, and erecting new Churches or Congre­gations; and to discern Hereticks [Page 195] who become such in teaching Doctrines contrary to the Faith de­livered to the Saints by Apostolical Tradition; of which that Church being the only Preserver, of ne­cessity must be the sole Judge of the other.

And thirdly, when such were ob­stinately contumaceous in breaking unity, and corrupting Faith, they did cast them out of the Church by Excommunication, That in delive­ring such to Satan, others might learn not to Blaspheme. And after that dire­ful Sentence, though they did pro­fess the Name of Christ, they were never esteemed as Members of the Catholick Church, but as Heathens Mat. 18. and Publicans, 'till they were re­stored upon repentance.

Answerable to which is the con­stant Doctrine of Antiquity, con­tain'd in the Fathers, as a cloud of Witnesses, not to darken, but clear up Truth, if it be not yet bright enough to discover Heresie and Schisme to us. St. Irenaeus notably describes Church-unity in these [Page 196] words. Hanc fidem, &c. This Faith, L. 1. adv. haec. c. 3. as aforesaid, the Church scatter'd over the face of the Earth doth carefully keep, as dwelling in one House, Be­lieves alike, as having one soul and one heart; Preaches and delivers to her Children alike, as having one mouth. For though in the World are different Languages, yet the vertue of Tradition is one and the same. And neither the Churches which are foun­ded in Germany do believe otherwise; and teach otherwise by Tradition; nor those who are in Iberia, nor those in the East, nor those in Egypt; but as the Sun is one and the same in the whole World, so the Light of the Go­spel shines every where, and enlightens all men with the same beams, who will come to the knowledge of the Truth. And neither he who among Church Governours is powerful in Speech preaches otherwise then these, for none's above his Master; nor he who is less Floquent will diminish Tradition. For Faith being one and the same, nei­ther he who is large in his explications, adds; nor he who is brief takes away. [Page 197] What can be more express for the unity of Faith, and the ground of of it, Tradition?

And St. Cyprian is no less clear for unity of Government, Ecclesiae L. de vni. Eecl. unitatem, &c. Whosoever keeps not the unity of the Church, doth he think he holds the Faith? who disobeys the Church, who forsakes the Chair of Pe­ter, upon which the Church is founded, doth he believe that he's in the Church? Can a Protestant read this, and not see his own Condemnation? This hath been the Original, not only of theirs, but of the Heresies and Schisms in all Ages. Neque enim S. Cypri. Epist. 55. ad Corne. aliundo Haereses obortae sunt, neque nata sunt Schismata, &c. For Here­sies and Schisms, says the same glo­rious Saint and Martyr, have sprung from no other head, but that the Priest of God is not obeyed; nor one Priest for the present in the Church, and Christs Vicar is not thought on: Whom if all Christians obeyed according to the command of God, no man would rend the unity of the Church by Schism; nor pleasing his own fancy, and swel­ling [Page 198] with full sails of pride by himself, out of the communion of the Church, would shipwrack his Faith on the rock of Heresie.

What is Schism, saith St. Austin, but a Separate communon of such, who Cont. Gresco Gram. are united in the same Faith and Wor­ship with the Catholick Church? But Heresie is a diverse belief from the Faith of the Church. So that Schism properly is oppos'd to Charity, be­cause 'tis a breach of Unity: Here­sie properly is oppos'd to Verity, be­cause 'tis a corruption of Faith. To which Schism does so fatally dispose, that that of St. Hierom is no less than an Oracle, Nullum Schismae est, quod Super illud Titi 3. Hae­reticum ho­minem, &c. non sibi aliquam Haeresins confingat; ut recte ab Ecclesiâ rescessisse videcatur. There's no Schism, which doth not in­vent some Heresie, to justify its separa­tion from the Church.

Which is not to be taken so ri­gorously, that every one who errs in a point of Faith is presently to be censur'd for an Heretick. For one may hold what is Heresy, and yet not be an Heretick; (as St. Cyprian [Page 199] holding the invalidity of Baptism given by Hereticks) pertinacy be­ing essential to make an Heretick, after the Churches declaration in the point. Which is manifest by that of St. Austin against the Donae­tists, Haeresis semper pertinaciam ad­junctam L. 4. cont. Donat. ca. 16. habet, &c. Heresie is al­ways joyned with pertinacy, which consists in this; that any one knowing­ly and witingly holds any point a­gainst the Catholick Faith, and ne­glecting the Authority of the Church, makes choice of his own Opinion, and persists in it: Grant some body be­lieves of Christ what Photinus believ'd, being perswaded 'tis the Catholick Faith, I do not pronounce him yet an Heretick, except the Catholick Doctrine being manifested to him, he had rather resist Faith, and choose to adhere to his own Tenet. And there­fore the same Holy Father says of himself, Errare possum, Haereticus esse non volo, Though I may err, I will be no Heretick. Because in all points of Faith he had a mind prepared to submit his private judgment to the [Page 200] publick Sentence of the Church▪ By which means it came to pass, that St. Cyprian holding a material He­resie was absolved, and those who adhered to his judgment, after the Churches determination to the con­trary, were condemn'd for Here­ticks. Whereupon Vincentius Ly­rinensis breaks forth into exclama­tion, O rerum mira conversio, &c.Cont. Haer. ca. 11. O wonderful change of things! the Authors of the same Opinion are Ca­tholicks, but the Followers are adjudg­ed Hereticks: The Masters are ab­solved, the Disciples are condemned; Writers of such Books shall be Sons of the Kingdom, but Hell shall re­ceive the Maintainers of them. For who doubts but most B. Cyprian, that Light of all Saints, and Bishops, and Martyrs, to reign with Christ in everlasting glory? Or who on the con­trary is so Sacrilegious as to deny but that the Donatists, and such like Diseases of Religion, who by the Au­thority of that Council boast that Re­baptization is lawful, shall burn for ever with the Devil in Hell fire?

Thus the Holy Fathers believ'd and taught. And therefore we find St. Hierom in his Exposition of the Creed submitting himself and Wri­tings to Damasus, the then Bishop of Rome, as supreme Pastor of the Universal Church, Haec est Fides, Papa Beaptissime, &c. This is the Ad Dame. Papam in fine. Faith, most Blessed Pope, which we have learn'd in the Catholick Church; in which if any thing be deliver'd not with sufficient skill and circumspection, we desire you to correct it, who professes the Faith and Chair of Peter. But if this our Confession be approved by your Apostolical Sentence, whosoever will find fault with me, will prove himself ignorant or malevolent, or also no Catholick, not me an Heretick. And Optatus concludes the Dona­tists Contra Par­meno. l. 3. not to be Members of the true Church, because they were not in communion with Syricius, who was then Pope of Rome. Neither is St. Austin less positive in determi­ning who are Schismaticks, Ille est Epist. 171. in vera Ecclesia, &c. He is in the true Church, who knows himself by [Page 202] communicatory Letters, (which an­ciently were in use) to be a Member of the Roman Church, in which the Pri­macy of the Apostolical Chair always flourish'd.

More need not be said at present to shew that to be true Members of the Catholick Church is to live in the same communion with the su­preme Pastor thereof, under the same Government, in the acknow­ledgment of the same Articles of Faith, in the participation of the same Sacraments, in the same manner of worship, brought down to us by Tradition from Christ and his Apo­stles: And to be separated from this One and Catholick Communion, after once we have been Incorpo­rated by Baptism, is formal Schism; pertinaciously to contradict her Doctrines of Faith, is formal Heresie.

Thus the Scripture and Ancient Fathers concerning the nature of Heresie and Schism. Now let us see whether the Protestant Church of England, by separating from her Ca­tholick Mother in Doctrine and Go­vernment, [Page 203] be not both Schismatical and Heretical, whatever is preten­ded to the contrary.

SECT. II.

THe Separation of the English Protestants from the whole body of Christians, into a Church by themselves, is a matter of Fact not so Ancient, that it cannot be easily traced.

The Case in short was this, King Henry the Eighth was of the same Faith and Communion with his Pious Predecessors, from the very first Conversion of our Island, and the whole Church in all Ages, 'till [Page 204] the Popes Spiritual Power did cross his Amorous desires. And then (alas) the unruly passion of Love so blinded his Reason, that he could not see, or would not longer ac­knowledge the Primacy of the Church of Rome, which not long be­fore he had so famously maintain'd against Luther the Apostate, that deservedly he was rewarded with the glorious Title of Defender of the Faith. For giving way to his In­temperate pleasure, he fell passio­nately enamour'd on Anne Bullen; who being of a subtil wit, and per­ceiving the King charmed with her Beauty, was resolv'd not to yeild to his Will, unless he would first marry her.

This her resolute denyal did blow up the fire of his Love to a greater height, and he being toss'd up and down with the billows of several passions, determin'd at last with himself to quench those raging flames with her embraces, according to her own terms, though the impendiments seem'd almost insuperable, and the [Page 205] consequences might prove very sad. Hereupon he pretends scruples of Conscience about his Marriage with Queen Catharine, no less then 22 years after their solemn Espousals, sealed with the endearing pledge of Issue to succeed him in the Royal Throne. And upon his hot Devo­tion to his new Saint, he grew sud­denly so tender-hearted in the point, that by all means his former Mar­riage must be disannull'd, that the storm and inquietude in his breast might be appeased. And forthwith Addresses are made to the Pope, to Commissionate Legates in England to hear and determine the business with all possible speed. But the Queen appealing from them to Rome, by the advice of her most Learned and Counscientious Councel; and the Pope understanding the equity of her Case, and how much it might be endanger'd where the King had so much power, accepting of her Appeal, recals the hearing of it to Himself; and after mature delibe­ration, notwithstanding all attempts [Page 206] and political motives to the con­trary, gave it, as he was bound in Conscience, on the Queens side, a­gainst the King. Which indeed was no more then to ratify what before had been adjudg'd lawful both by the Apostolical Chair, with the ap­probation of the Christian World.

His Majesty now perceiving that all hopes were pass'd to procure from Rome a Divoce from his Law­ful Wife, and Vertuous Queen, (whom he could not but Honour, even while he persecuted) and a Dispensation to Marry his Beloved, he grew highly enraged; and passion so far prevail'd, that abandoning Ca­tholick Christian Peace and Unity, he renounces all obedience to the Church, casts the Popes Autho­rity out of England under pain of death to the Acknowledger, makes himself sole Head of the Church in his own Dominions, and consequently Judge in his own Cause, and then no question all things must pass for him, and an usurped power would effect what [Page 207] Justice could not: In a word, he Divorces himself from his most Re­ligious and Vertuous Queen, shakes hands (as I may say) with Religi­on, and joyns himself to Anne Bullen.

This was the original of this fatal Schism; from this impure fountain stream'd a deluge of miseries upon our ('till then) most happy Island. For no sooner had he, to satisfy his lusts, remov'd the rampire of Church Go­vernment, (the sole preservative of Faith and Unity) but an inundati­on of Evils broke in violently up­on us; and with Schism, likewise Heresie, Sacriledge, Oppression, ruine of Churches and Monasteries, extir­pation of Holy Orders, contempt of Religion, by making it lyable to per­petual changes, uncertainties and and confusions, as sad experience hath but too clearly manifested.

Thus was the Protestant Reforma­tion (as they call it) in England first brought forth into the World, and these are the Miseries which at­tended it.

I wish this point might be seri­onsly and impartially weighed, and I doubt not but by God's Grace it would prove to others, as it did to me, a strong motive to return to Catholick Unity.

And here it will not be amiss to take notice what mark the Holy Scriptures have stamp'd upon Schism, and Schismaticks to be known by. Among your selves, saithAct. 20. St. Paul, shall arise men teaching perverse things, to draw Disciples after them. So did their first Refor­mers, being Members of the Catho­lick Church, till they contradicted the Doctrine which they before be­liev'd, with the whole Body of Christianity, to come from Christ himself and his Apostles, teaching new Doctrines to draw Disciples after them, They went out from us, 1 John 2. saith St. John: And so did they, erecting a new communion distinct from the universality of Christians, under a new Church Government; it being never heard of before, that a Secular person should be Head of a [Page 209] Spiritual Body, or that Christ had left such an Oeconomy in his Church. Scripture then condemns them, for it condemns such, Who will not hear Mat. 18. the Church; it condemns such, who 2 Thess. 3. will not obey the word of her Gover­nours; it condemns such, who sepe­perate St. Jude Rom. 16, 17. themselves, who cause Dissen­tion and Scandals, contrary to the Doctrine delivered to the Saints. And such were they as evidently in matter of fact, as any thing that's left upon Record in the World. If therefore, whosoever before them in the like sort separated them­selves from the Church, were ac­counted Schismaticks by all Catho­lick Christians, how came they to be no Schismaticks by their Separa­tion?

Never let them pretend any cause given on the Church's side to justify them; for the Church can give no just cause to her Children to separate from her communion; ex­cept they will say Christ hath not left his Church sufficient means to maintain Unity. Besides, the Fa­thers [Page 210] tell them that 'tis impossible there should be just cause for any to separate from the Communion of the Catholick Church, St. Iraeneus is very plain, It is impossible to receive such an injury or provocation from the L. adver. haere. Governours of the Church, as to make a separation excuseable. And St. Au­stin is as positive, It is impossible there should be any just cause to make a separation from the Communion of all Nations. And therefore Antiqui­tyEpist. 48. judg'd a separation from the body of the Church, how specious soever were the pretences of the dividers, to be a sufficient evidence to prove such, formal Schismaticks by the very matter of fact, without any other argument. I object to you the crime of Schism, says the same Holy Father to the Donatists, which St Aust. cont. Petilian. you will deny, and I will presently prove, because you do not communicate with all Nations. Upon which grounds, if the Ancient Fathers were now living, they must of necessity condemn Protestants, as well as Arrians or Donatists in their days. [Page 211] And thus being condemn'd both by Scripture and Antiquity for Schis­maticks, I know not what, or who can justify their Separation, or the continuers and maintainers of it.

It is not the Votes of a Parliament, whom Christ never made Church Governours, nor Judges in Contro­versies in points of Faith; 'tis not the Acts of a National Synod held by a few Schismatical Bishops, when such Councils even of Catholick Bishops may, and have erred; 'Tis not the consent of two Ʋniversities, either for fear, or flattery, or self­interest renouncing the Papal Au­thority in England, and acknow­ledging the King Supreme Head of the Church in his Dominions; 'tis not any or all of these can bear them out, and make them innocent. Yea, these consequent Acts make their Schism far more inexcusable: For what in the beginning the height of passion might somewhat extenuate, by this solemn deliberation became more voluntary, and so aggravated the former malignity.

However, notwithstanding this undeniable prevarication, they have patch'd up some Fig-leaves together to cover the nakedness of their Schism; and that they are no better, I shall endeavour to make appear in the following Sections.

SECT. III.

SEeing it cannot be denyed, but that the first Reformers were bred in the bowels of the Roman [Page 213] Church, communicating with her before this unhappy rupture, to wipe off from them the odious crime of Schism, they lay the fault upon the Catholick Church for casting them out by force from the Com­munion; whereas Schism is a vo­luntary recession from the Church, and theirs was not, they not separa­ting themselves, but being separa­ted.

In answer to which I say first, that never were any Hereticks or Schismaticks, even whom they ac­knowledge for such, in any Age cast out from among the Faithful, by Sentence of Excommunication for their contumacy, but they might with as much show of reason use the same plea for their justification.

Secondly, how can they impute their separation to the Church, when after her utmost endeavours to main­tain unity, they would by no means be perswaded that it was lawful to communicate with her in Doctrine and Worship; herein preferring their own private opinions before [Page 214] the judgment of the whole Chri­stian world.

But thirdly, how frivolous this plea is, will most manifestly appear, if they will but consider what was acted by themselves wholly antece­dent to the censure of the Church.

That the Church hath just Power and Authority to Excommunicate such of her Subjects who deserve it, is confess'd on all sides. Yea, that she's obliged to cut off corrupted and incorrigible Members from the body of Christianity, (lest others be infected with their errours,) is plain to common sense. And that it was the practice of the Church in all Ages to injoyn the Faithful to ab­stain from Communion with those who pertinaciously maintain'd a different Faith from her, no man can doubt, who knows any thing in Church-history.

Now, when they had voluntari­ly receded from the Doctrine and Government of their Catholick Mo­ther, (or if any compulsion appear'd in the business, it was not on the [Page 215] Churches part, but from their new Spiritual Head the King:) when they had demolish'd Monasteries, ceiz'd on their Revenues, Persecu­ted the most Conscientious of the Clergy, Confiscated the Estates of contradictors, and put to death some, most eminent for Learning and Piety, because they would not pro­stitute their Faith and Conscience to the Kings assumed Authority in Church Affairs: When they had abolish'd the publick Worship of the Church as Superstitious and Ido­latrous, and cast out most of the Sacraments as prophane and unholy things. when they had moulded a Religion according to the policy of State, and Interests of the great ones, who had added to themselves by taking from the Church: When they had forsaken the only certain Rule of Faith, and made way for innumerable Sects and Subdivisions, which they have found too true by sad experience: (God lashing them with their own rod, that they may see their sin in the glass of their [Page 216] punishment.) And lastly, when to fill up the measure of their sins they remained unrelenting and obstinate in their manifold disorders, and miss-called Reformations in the Churches Faith and Discipline when they had done and acted this in a most violent and head-strong man­ner, to the wonder and pity of the understanding World; and all possible means being us'd to reduce them to the Catholick Unity, from which they were fallen, but all in vain: The Church then, and notAnno 10. Eliz. Reg. 'till then, by Authority Christ pro­ceeding according to her duty and constant practice in like cases, to the just Sentence of Excommunica­tion: They cry out not guilty, they are innocent and have done no­thing amiss, the Schism is not to be laid to their charge, who made no voluntary recession from the Church; But to the Church, who against their wills did cast them out. Just as if a Malefactor, who hath made himself incapable of Mercy by his unpardonable offences, should [Page 217] accuse the Judge as guilty of his death, because he pronounces on him the Sentence of Condemnation. Is not this a pretty plea to excuse themselves from Schism? So bad a cause stands in need of better Argu­ments to maintain it self.

SECT. IV.

BUt seeing there is a palpable Schism in the Church by their new erected Ecclesiastical Govern­ment, and they cannot make the World believe that the Church of Rome, not They, was the dividing party and Actors in this separation; being so contrary to the nature and [Page 218] notion of Schism from Scripture and Antiquity, yea, and a common sense; (for how could a Church possibly separate from a Communion where­of they never were Members?) though it should be granted that they made the separation, yet they say, that Schism being a voluntary departure from the Communion of the Catholick Church, they cannot be condemn'd for Schismaticks who only separated themselves from the particular Church of Rome.

But alas! this is no better then a Cob-web Plea to keep Protestants from falling into the Gulph of Schism.

For first, grant that the Church of Rome be but a particular Church, yet as such 'tis a true Member of the Catholick Church; as the most Learned Protestants of the Church of England not only grant, but contend for against other Dissenters, and so they could not separate from the Church of Rome as such, but of necessity they must separate from the whole, with whom she, as part thereof communicated.

Secondly, if the separation was on­ly made from the particular Church of Rome, and not from the Univer­sal, let them shew us any Body of Christians agreeing with their Pro­testant Church in all Material points of Faith and practice, to whom the first Reformers united themselves when they made a separation from their Catholick Mother. If Com­munion with the Greek Church be pretended, 'tis most irrational, when condemned by themselves in their Belief concerning the Procession of the Holy Ghost, Mass, Transubstan­tiation, &c. And indeed if they will be of their Communion, they must agree with us almost in all points wherein they now differ from us, and alledge as just causes of their separation. But how justly, shall be scann'd hereafter. If with the Lutherans, 'tis as vainly pre­tended, for by the Confession of those who made a full search into the Lutheran Tenets, they agree in more points with the Church of Rome against the English Prote­testants, [Page 220] then on the contrary. And 'tis well known that when the Con­troversies were hot between the Remonstrants and Contra-Remon­strants, as Hereticks are always as well fighting among themselves, as against the Church) the Remon­strants plainly asserted, they would sooner return into the Bosome of their Catholick Mother, then joyn in those points with the Calvinists; with whom of all other Sects the English Protestants may most pre­tend to have Communion. Which nevertheless hath as airy a founda­tion as either of the other, when the greatest Patrons and Goliahs of the English Reformation condemn the Calvinists of fundamental Errors, in denying Episcopacy to be jure divino, and the Kings Supremacy in Ecclesiastical matters; and for dif­fering from them in other points contain'd in their 39 Articles and Book of Common-Prayer, their pub­lick Liturgy, and way of Worship. And so while they separate from the particular Church of Rome, as they [Page 221] pretend, and not from the Catholick, from which they grant no man ought to separate; they notwith­standing are found to be left by themselves, a Church of their own constituting, finding no part of Christs Catholick Church, or any other, with whom, when they sepa­rated from the Roman Communion, they actually joyn'd themselves, or do yet, in the belief of the same Articles of Faith, in the acknowledg­ment and submission to the same Church Government, in the partici­pation of the same Sacraments and way of Worship, which are essentially requisite to Church­union.

But thirdly, though no Catholick denyes the Church of Rome, as taken for the peculiar Diocess belonging to the Bishop of Rome, is a particu­lar Church, as well as the Church of Ephesus, or Church of Corinth; and the Pope as Bishop of this Ro­man Congregation belonging to no other Jurisdiction, is a particular Bishop: Yet seeing also, that all [Page 222] Catholick Christians do, and the first Protestant Reformers did believe before their separation, that the Ro­man Church as taken for the whole collection of the Faithful (as holding Communion with the See of Rome, is the Catholick Church;) and that the Pope of Rome, as succeeding St. Peter in his Primacy by divine Right add Institution, hath a Uni­versal Headship and Jurisdiction in Spiritual matters over all particular Churches: I say, the whole Catho­lick World, and first English Refor­mers thus believing before their se­paration, they stand condemn'd for Schismaticks by the most Sacred and highest Tribunal on Earth; not for separating from the particular Church and Bishop of Rome, but from the Communion of the Roman Church as Catholick in respect of the extent of her Power and Jurisdicti­on, and the Pope as St. Peters Suc­cessor, supream Pastor and Head thereof. And this guilt will never be wip'd off, 'till it be evidenced that the Christian World is in an [Page 223] error, and believes a lye; and that the Supream and Universal Juris­diction of the Pope of Rome is but a meer usurpation and innovation in the Church. But this the Prote­stants neither have done, nor ever will be able to do, and yet ought to have been done by the first Refor­mers before they separated; or by the continuers of it, for the justifi­cation. Which is an attempt no less desperate, then to endeavour to perswade the World that the judgment of a few interessed, passio­nate persons, may not only ballance, but also ought to out-weigh and be preferred before the greatest Au­thority and certainty we have on earth.

This is enough to manifest the unity of this Plea to any unbyassed and indifferent judgments. But be­cause Protestants do sadly deceive themselves in being perswaded they are true Members of the Catholick Church, by imposing upon the word Catholick a notion different from the most usual and common [Page 224] sense of the Church in all Ages; and thereby satisfy themselves that their separation is neither damnable nor dangerous, that is, not Schismati­cal; this being a proper place for it, I shall endeavour to undeceive them by applying the word to its genuine acceptation, in which sense it had much influence on my Conversion.

SECT. V.

THe Church is said to be Catho­lick in three respects. First ratione loci, according to universa­lityMat. 28. 19. Mar. 16. 15. Jo. 4. 21. Act. 1. 8. Ro. 1. 17. Ro. 10. 12. Eph. 2. 14. of place, whereby 'tis distin­guish'd from the Jewish Synagogue. For the partition-wall being broken down by Christ the chief corner stone of this Spiritual building, both Jew and Gentile were united into [Page 225] one and the same body of Christia­nity, extending it self into all cor­ners of the World. Hence it is that of St. Cyril, The Church is called Ca­tholick, because 'tis spread over all the World from one end to the other. Whereas before, the true Worship was confin'd to Judaea and the Jewish Nation.

Secondly, the Church of Christ is Catholick, ratione temporis, accor­ding to universality of time from its first existence; because being once founded by our Blessed Savi­ourMat. 15. 14. Dan. 3. 44. Ecclesia ve­ra neminem latere po­test S. Aug de vnit. Eccl. cap. 14. our and his Apostles, 'tis to continue by a non-interrupted visible suc­cession of Pastors and People to the Worlds end. Which is no less ex­press in Scripture than the former. Take it from the mouth of an An­gel, And of his Kingdom there shall Luke 1. 18 be no end. Or if that be not suffi­cient, from the Sacred Lips of Truth Mat. 16. 18. it self, Ʋpon this rock will I build my Church, and the gates of Hell shall not prevail against it. What? but for a time? No, not so; But behold Mat. 28. 20. I am with you always, even to the Worlds end.

This universality is as essential to make the Church Catholick as the former, and hereby 'tis not only distinguish'd from the Jewish Wor­ship, which being Ceremonial and Typical, was but to continue for a time, and to vanish when the Sun of Righteousness appeared: But also from all Shismatical and Heretical Communions of false Christians, who separating themselves from this Catholick Church thus founded to continue for ever, do erect new Congregations distinct from it. Which new-born Communions, whatever were their pretences to separate from the old, though pro­fessing the name of Christ, Catho­licks did never account any more true Members of Christs Mystical Body, or part of the Universal Church, as now Protestants pre­tend to be since their separation, then either Jews or Heathens, who never acknowledged Christ to their Saviour.

Witness St. Irenaeus, We must obey I. 4 contr. Haer. ca. 13 those Priests that are in the Church, [Page 227] those that have a succession from the Apostles, &c. And all the rest who have departed from the original succession (where ever they be assembled) are to be look'd upon as Hereticks or Schis­maticks, and all these fall from the Truth.

Witness St. Austin, whom someEpist. 48. contr. Dom. call the Tongue of the Church, and certainly he speaks her Doctrine, when he tells the Donatists, You are with us in Baptism, in the Creed, and in the other Sacraments of our Lord, but in the Spirit of Ʋnity, and finally in the Catholick Church you are not with us. And therefore he says confidently with us elsewhere, Let him adore Idols, saith the Devil, he's mine; let him remain in the su­perstition of the Jews, he's mine; let him quit Ʋnity, and pass over to This, or That, or any Heresie, he's mine. And no wonder, seeing that cor­ruptio, optimi est pessima, Nothing is so bad as the greatest good corrupted; For though extensive Judaism and Paganism involve a far greater num­ber of damnable errors; yet in­tensive [Page 228] more malignity is often couch'd in Schism and Heresy, by reason of their exceeding perverse­ness and obstinacy, being sins a­gainst the greater light and means of grace to come to the acknow­ledgement of truth.

Now the Protestants finding themselves wholly at a loss in this particular, it being impossible for them to shew a visible succession of their Doctrine and Government in Pastors and People from Christ and his Apostles to this present Age, (which is a sufficient evidence they neither are the true Church, nor any part of it) they will by no means allow the word Catholick in the Creed to be understood of a un-in­terrupted visible succession of Chri­stian Belief and Worship in external Communion, as Antiquity inter­prets it; but referring it to DoctrineS. Aug. Ep. 48. only, will needs have it sufficient to be true Members of the Catho­lick Church, to profess the name of Christ, and believe some Articles al­ways taught and acknowledged, [Page 229] though of a distinct Communion wholly, and in many points of a different belief from the perpetu­ally visible Church. And think they have done enough to prove their Church Universal in respect of time, because the Church of Rome, from whom they separated, did never fail nor cease to be a true Church, though, as these men pretend, much corrupted. Which to my appre­hension is as much as to say, that they who are of different Faiths in a different Communion, are not­withstanding, of the same Faith, in the same Communion; and parts separated from the Body yet actu­ally continue Members of it. And that a Commonwealth of ten years old may justly maintain themselves to be of a thousand years standing, because Monarchy, which they cast out to set up their new Common­wealth, was of such continuance by a visible succession, and agrees with them in some common Principles of Reason and Government. Who can resolve these riddles? Are not [Page 230] these pretty props to uphold the new Protestant Church to be of the Ancient Catholick Faith:

Strange! Can men of Reason sa­tisfy their Consciences in what con­cerns eternal Salvation? What is the Catholick Church but a Congre­gation of Believers united in Faith, and Worship? And yet to hem these men in, Jerusalem must not be as a City at unity with it self, but a body composed of Antipathies and Contradictions. Let them speak in­genuously, will not this way of ar­guing make Arrians, and Donatists, or any old condemned Hereticks to be Members of the Catholick Church as well as Protestants? The Arrians did deny but one point of Catholick belief, and were cast out; And shall the Protestants, who deny many, be kept in, and reputed Members? Shall that absolve the Protestants, which condemns the Arrians? For 'tis not denying this, or that, but any point of the Ca­tholick Faith with pertinacy what­ever it be, (though Heresies may be [Page 231] more or less malignant and dange­rous) that casts us out of the true Church, and makes us cease to be actual Members of it.

Besides, can they as a Protestant Communion have a perpetual vi­sible succession from the Apostles, and yet begin to appear first in the World in the days of King Henry the viii. 100 years since, and some­what more? Is it any thing to their purpose, to produce a visible Con­gregation of Believers in a never-in­terrupted succession of the same Faith with them in sueh point wherein they agree with the Catho­lick Church, when such points are not those which constitute them a Protestant Church, but those where­in they differ from us? If they will with any shew of reason defend their Protestant Faith, as such, to have universality of time from the Apostles, they must produce a vi­sible Body of Christians in Church-Communion, professing those points wherein they differ from the Ro­man Church, and for which they [Page 232] separated from her, and condem­ning those points and practices in her, which they now do. Other­wise to talk of a perpetual succession of the Protestant Religion in a Com­munion from the Apostles to their present Pastors, is no better then a sick mans dream, or any airy Ʋtopia without any real beeing or existence.

Now the Puritan-Protestants and many other Sects, either not well considering the grounds why the most Learned of the Reformation defend the Church, of Rome to be a true Church and perpetually vi­sible; or else plainly seeing the im­possibility of rationally maintaining their deductions thereon depending; in the storm of a blind zeal against the Church of Rome, split them­selves against another rock, (never caring for perpetual succession and visibility to make them Catholick, confidently assert) that the Church of Christ was over-spread with the infernal darkness of Superstition and Idolatry, that it wholly ceas'd to be a true Church for a thousand [Page 233] years and upwards, more or less, (for they cannot agree among them­selves about the determinate time which gave this fatal period to Christianity) 'till by their blessed Reformation the glorious light of the Gospel did dawn a-new unto the World; and with the ruines of the Whore of Babylon, (hopeful Children to cast such durt in their Mothers face) they did beautify the revived Spouse of Jesus Christ. Wherein they wholly agree with the Donatists of old, who after their separation from the Catholick Church, thought they could not defend themselves from Schism and Heresie, unless they would maintain that the Universal Church was to­tally perish'd, and shrunk into their new-born Conventicle; which hath in it the the mixture of thus much Truth, that no separation from an acknowledged true Church can be justifyable. But this is won­derful, that those very men who pretend so much veneration of Sa­cred Scripture, as to make it the [Page 234] sole and adequate Rule of Christian belief, should (notwithstanding to free their own Religion from Schism and Heresie) affirm the Church of Christ to have perish'd totally for so many Ages; the contrary to which is so plainly contain'd in those Sa­cred Oracles.

Our Blessed Saviour says, That he Met. 16. 18. will build his Church upon a rock, so that the gates of hell shall not prevail against it: The Angel says, Of his Luke 1. Kingdom there shall be no end. Can possibly Jesus Christ be with theMat. 28. 20. Governours of his Church to the Worlds end, to direct them by his special assistance, to pretect them by his irresistable Power, and yet the Devil so far prevail over his beloved Heritage as to ruine it? Can he make good his promise of leading Joh. 14. 26. 16. v. 13. them into all Truth, and yet suffer his Church to be corrupted with damnable errors and practices, as totally to perish? St. Paul says, God hath placed in his Church some Apo­stles, Ephes. 4. 11, &c. some Prophets, others Evange­lists and Doctors, for the perfecting [Page 235] of the Saints, that we might be one and the same faith, and not toss'd and carried about with the wind of every Doctrine. And that the Church is the Pillar and ground of Truth. These1 Tim 3. 15. are plain express Texts for the Churches Indefectibility, needing no Interpreter; as St. Austin saithDe Ʋnit. Eccl. c 16. in the like case of evident places out of Scripture for the univer­sality of the Church against obscure Texts objected by the Donatists. And yet this generation of men will palpably pervert plain Texts of Scrip­ture, rather then confess a guilt in se­parating themselves from their Ca­tholick Mother.

Perkins a great Champion of the Reformed Religion, saith expressy,Exposit. of the Creed, pa. 226. That during the space of 900. years the Popish Heresie had spread it self over the whole Wold.

Calvin affirms, That the Church of Instit. l. 4. c. 18. Rome made all the Kings and People of the Earth drunk with the cup of her abomination, from the first to the last.

Bennet Norton says, The whole Christian World knows that before Lu­ther,Treat. of the Church, p. 145. all Churches were overwhelm'd with more then Cymerian darkness.

Bibliander a Lutheran is very po­sitive, That without all question, from In Orat. ad Princ Germa. the time of Gregory the Great, the Pope is Antichrist, who with his abominations hath made drunk all Kings and People, from the highest to the lowest.

Yet Simon Voyon affirms no lessCatal. Doct. Ep. ad Lect. confidently, That when Boniface was installed, then was that universal Apostacy from the Faith, foretold by St. Paul.

And to name no more, Chamierus saith, That Apostacy averted the whole body from Christ.

Consider well these expressions, and then tell me if any thing can be more contrary to Sacred Scripture. Lay them close together that the op­position may more visibly appear. The Church is builded upon a rock, and the gates of Hell shall never pre­vail against it. Of his Kingdom there shall be no end. I will send you [Page 237] the Spirit of Truth, who shall lead you into all Truth. The Church is the Pillar and ground of Truth. Thus teaches Scripture.

Now these new Pastors tell us, That Heresie (which is the strongest bar of Hell gates) overspread the whole Christian World. That all Churches were overwhelmed with more than Cymerian darkness. That there was an universal Apostacy from the Faith. That Apostacy averted the whole body from Christ. Are not these Doctrines directly contrary to each other? Now which shall we believe? For both we cannot, 'till contradictions be both true: Are not these rare men to make Apostles?

Yet before I part with them, I will ask them one question in St. Austin's words, wherewith he ex­postulates the same case with the Donatists: In Scripturis didicimus Ep. 166. ad Donat. Christum &c. In the Scriptures we have learned Christ; in the Scrip­tures we have come to the knowledge of the Church. These Scriptures are com­mon to us both; why do we not from [Page 238] them keep as well the same Church, as the same Christ? And afterwards, If for the verity of the Scriptures ye believe in Christ, whom ye read of, and see not; wherefere do ye deny the Church, which ye both read and see? A Church, which the same Father assures you, The Prophets have In Psal. 30. L. de vti. cred. c. 7, 8, &c. more plainly spoken of then Christ himself, to prevent mistakes in a mat­ter of so great moment. A Church, which the Scriptures assure you, shall (as militant) continue in a visible succession to the end of the World, as triumphant, world without end.

After this one Catholick and Apo­stolick Church was founded in the World, and began to spread it self into all corners, the Members of it were called Christians, to distinguish them from all not professing Christ. But when some of themselves arose teaching perverse things to draw away Disciples after them; and so separating from the Church, where­of once they were Members, erected new Communions; then those Chri­stians who stood firm, adhering fast to [Page 239] the Church and Doctrine establish'd by Christ and his Apostles, were called Catholicks, to distinguish them from such false Christians, who had separated themselves into Schisma­tical or Heretical Congregations. Which if the Protestants would con­sider aright, they would never ar­gue thus incongruously. The Ro­man Church is not the Catholick Church, because it comprehends not Us and others in her Communi­on, who are Christians: when Ca­tholicism in its genuine notion de­notes an Universal Communion of true Believers, continuing in the Faith and Worship first deliver'd to the Saints, in opposition to all Sects of Christians divided from it, though never so many or so numerous. Which separation from a Mother-Church is as manifest in the Pro­testants as in the Arrians, or any o­ther Schismatical Hereticks, who might as well have objected to the true Church, from which they sepa­rated, that she was not Catholick, because they professing the Name [Page 240] of Christ, and holding most points of the Christian Faith, were not Members of her Communion.

So then, a Catholick is a Christian communicating with that Church in Faith and Practice, which was foun­ded by Christ and his Apostles. Which Church, doth evidence it self for such, by a perpetual visibility and succession from that time to this present Age: By consequence he is no Member of any new Communi­on of Christians, gather'd together by some Doctor teaching contrary to the aforesaid Church and Faith received.

Neither would there have been any need of adding Roman to the word Catholick had not Hereticks arose, denying the Church of Rome to be Mother and Mistress of all Churches, and St. Peter's Successor to be the supreme visible Head and Pastor of the Faithful; and yet in their divided Communions preten­ding either to be the only true Church, or a part of it. But then true Believers did, and do common­ly [Page 241] call themselves Roman-Catholicks to distinguish themselves from all such false Churches: And a Roman-Catholick, is in plain English a Mem­ber of the Church of Christ found­ed by the Apostles, scatter'd over the face of the whole Earth, in Communion with the Bishop of Rome as supreme Head and Pastor of it. Which the word Catholick by it self signifies as vertually, this only more expresly. The Church always being very careful upon emergent occasions to express her self by distinctive marks or terms, sufficient to point out the only safe and high-road to the haven of Hap­piness; that those belonging to her charge might not shipwrack their Faith on the rock of Heresie, or be swallowed up in the gulph of Schism. And those who are without might know their dadger, and fly to the saving Ark, to preserve themselves from perishing in the deluge of their sins.

Hereupon with the Ancient Fa­thers, to be a Member of the Ca­tholick [Page 242] Church, or of the Roman Church, signifies the same thing; and to be a Catholick, is to be in Communion with the Roman Bishop. Qui Cathedram Petri, &c Who hath forsaken the Chair of Peter, upon which the Church is founded, doth he perswade himself that he's in the Church? So that St. Cyprian, St. Hie­rom De vnit. Eccl. ca. finding divisions in Syria, and every one being greedy to gain such a person to their Communion, gave them this Answer; I communicate Ep. 58. ad Dam. Pa­pam. with him, who communicates with the Chair of Peter. Which they all pretending to, and it being not pos­sible for them to be all Catholicks in divided Churches, he earnestly de­sises of Damasus then present Pope, Even by the Cross and Sufferings of Christ to write unto him with whom he might communicate in such di­stractions. As is manifest at large in his 58 Ep. to the said Bishop. And in his 57 Ep. to the same Pope a­mong much more, he hath these words; Ego Beatudini tuae, id est, Cathedrae Petri communione consoci­or, [Page 243] &c. I communicate with your Beatitude, that is, the Chair of Pe­ter, I know the Church is built on that rock, Whoever eats the Lamb out of this House, is a prophane person. So then in St. Hierom's judgment, He was no Catholick who did not communicate with the Bishop of Rome; and whoever in Church-di­visions adher'd to him, could not be otherwise: The Catholick Church be­ing founded on the Chair of St. Peter, as a rock to remain for ever, maugre all the malice of her enemies.

The words related by St. Ambrose De Obit. Satyri. of his Brother Satyrus, are home to this purpose. Rogavit, &c. He de­manded (saith he) whether he was of the same judgment with the Catho­lick Bishops, that is, the Roman Church. Optatus Milevitanus provesL. 3. cont. Parme. the Donatists not to be Members of the Catholick Church, Because they were not in communion with Syricius, the then Bishop of Rome. And St. Austin tells every Christian, He may Epist. 162. & 163. know himself to be in the True Church, if he be a Member of the Roman [Page 244] Church by Communicatory Letters (in use Anciently) in which the Pri­macy of the Apostolical Chair always flourish'd. Of which this also is a manifest argument, in that the Fa­thers to convince Separatists that they were no Members of the Ca­tholick Church, by shewing the true Church to have a perpetual visible succession of Pastors by Divine in­stitution, always made use of the succession of the Roman Bishops, reckoning from St. Peter to the present Bishop then in possession of the Apostolical Chair. So St. Irenae­us adver. haer. l. 3. ca. 3, 4. St. Aug. l. cont. Epist. Manich. quam vocant Fundamenti, ca. 4. St. Athana. Orat: 2. cont. Arianos. Epiph. haer. 27. St. Cypri. l. 1. Epist. 6. &c. And at present in the common use of the word (the best key of language) in the mouth of our Adversaries, all Christians in Communion with the Roman Bishop are called Catholicks. St. Austin observes the same in his time. Velint, nolint, &c. Will they, nill they not, (says he) Hereticks [Page 245] and Schismaticks themselves cannot but call a Catholick, a Catholick. And therefore advises to hold the Christian Religion in the Commu­nion of that Church which is Catho­lick, and so call'd even by her Ad­versaries.

In vain therefore do Protestants pretend to be Members of the Ca­tholick Church, if the Fathers be Judges, not communicating with the Church of Rome, acknow­ledged by them to be true: And as vainly will the Puritans have the Church of Rome cease wholly to be a Church, to make themselves a true one; being both alike condemned by Antiquity. Neither can they possibly escape the force of St. Au­stin's dilemma, wherewith he set upon the Donatists. Did the Church Lib. 1. cont. Gaud. c. 7. perish, or did she not? If she did, what Church then brought forth the Donatists? (We say, what Church then brought forth the Puritans? Where received their first Founders their Faith and Baptism? From whom had they deliver'd to them [Page 246] the Sacred Oracles?) This argu­ment strikes them dead. S. Austin proceeds, If she did not perish, what madness mov'd you to separate your selves from her, on the pretence of avoiding the communion of bad men? This argument confounds the Pro­testants who acknowledge she did not perish, and yet will not confess the madness of their separation; but endeavour to justify it, though the same Father affirms positively, We Epist. 48. are certain, no man can justly sepa­rate himself from the communion of all Nations. And again, All sepa­ration L. 2. cont. [...] p. Parme. made before the drawing of the net on shore (alluding to the Parabo­lical expression of the day of judge­ment, Mat 13. 47, &c) is damnable, and the sin of Schism, which sur­passeth all other crimes. This is so home and punctual, that to quote any more will be superfluous; nei­do I see, admitting the Holy Fa­thers Authority, what can rational­ly or satisfactorily be reply'd by our Adversaries.

But thirdly, the Church is Ca­tholique, respectu hominum saluando­rum; in respect that as many as are saved are called to be Members of it: Therefore 'tis said Acts the 2. v. 47. That there were added to the Church dayly such as should be saved. And St. Paul tells us, Quos praede­stinavit, Rom. 8. 30. hos est vocavit, &c. Whom God has predestinated to Grace and Glory from all eternity, those he in time calls out of the World into the Congregation of the Faith­ful, (which is the proper notion of [...] in the Original, from whence comes the word Ecclesia) that in the Communion of his Catholick Church they may make their calling and election sure, by working out their election with fear and trem­bling. Testimonies of the Fathers in all Ages are very copious to this purpose. View a few of many.

The Holy Catholick Church (saysL. 14. Mo­ral. ca. 2. St. Gregory the great) teaches, that none can be saved except within her; affirming that none can be saved in any­wise who are without her. Whosoever Ep. 152. ad Donat. [Page 248] (says St. Austin) shall be separated from this Catholick Church, how lau­dibly soever he thinks he lives, by this only wickedness in that he's divided from the unity of Christ, he shall not have life, but the wrath of God abideth on him. And again, Being Do vnit. Eccl. c. 19. out of the Church, and divided from the collection of unity, and bond of charity, thou shouldst be punish'd with eternal fire, though burn'd alive for the Name of Christ. St. Fulgentius his Schollar hath the fame, l. de fide ad Petrum, ca. 37, 38. St. Cyprian's words are little different. Do they De vn c. Eccl. think (says he) Christ is amongst them when they are assembled out of the Church of Christ? No, though they were drawn to torments and execution for the confession of the Name of Christ, yet this pollution is not wash'd away, no not with blood; this inexpiable and inexcusable crime of Schism is not purged away, even by death it self. Which is no more then what they have learn'd from the great Doctor of the Gentiles, when he says, Though 1 Cor 13. 1, 2 3. I give all my substance to maintain [Page 249] the poor, and though I give my body to be burn'd, and have not charity, it will profit me nothing. And the reason is, because 'tis a sacrifice without charity, which Schism de­stroyeth. For charity (saith St. Au­stin) no man transports out of the Church.

Are not these loud Alarms in the ears of Protestants, and all other Separatists, to awaken them from their present Lethargy, and make them sensible of their sad condition? Can they hear these terrible accents, and yet continue to deceive them­selves with the specious Name of Reformed Christians? While they are divided from the Communion of the Catholick Church, can their mo­rally good Lives, their civil Conver­sation, their formal Piety without the power thereof, their Saint-like zeal, which in the preciser sort dazels the eyes of common People, who think all is gold that glisters; Can any, or all of these save their precious and immortal Souls? No, they cannot; For out of the Catholick [Page 250] Church (saith the same St. Austin) Epist. 48. cont. Do­nat. &c. they may have Faith, they may have Sacraments, they may have Scrip­tures, they may live laudably, they may do good works, they may suffer death it self for the Name of Christ, all this they may do, and have, but out of the Church Salvation they cannot have.

Thus the Ancient Church always taught, and we with them. And this all Hereticks and Schismaticks will sadly find true without repen­tance. But God of his mercy make it work effectually on them, as it did on me, to bring them into the bosom of the Catholick Church. I will close up this discourse with that famous place of St. Austin, Mul­ta L. cont. Ep Fund. ca. 4. sunt quae in Ecclesiae Catholicae gre­mio me justissimè teneant. Tenet consensio populorum & gentium; te­net auctoritas miraculis inchoata, spe nutrita, charitate aucta, Vetustate fir­mata; tenet ab ipsa sede Petri Apo­stoli, cui pascendas oves suas post re­surrectionem, Dominus commenda­vit, us (que) ad praesentem Episcopatum [Page 251] successio sacerdotum; tenet postremo ipsum Catholicae nomen, quod non fine causa inter tàm multas haereses sic ista Ecclesia sola obtinuit, ut cum omnes haeretici se Catholicos dici ve­lint, quaerenti tamen peregrino alicui, ubi ad Catholicam conveniatur, nul­lus haereticorum vel basilicam suam vel domum audeat ostendere. Ista ergo tot tanta (que) Christiani nominis charissima vincula recte hominem te­nent credentem in Ecclesia Catholica, etiam si propter nostrae intelligentiae tarditatem, vel vitae meritum, veri­tas nondum se apertissime ostendat. Apud vos autem, ubi nihil horum est quod me invitet ac teneat, sola perso­nat veritatis pollicitatio. Which is to this effect, That the consent of Na­tions, an Authority set up with Mi­racles, nourish'd with Hope, increas'd by Charity, establish'd by Antiquity, the uninterrupted succession of Priests in the Chair of Peter the Apostle to the present Bishop; and lastly, the very name of Catholick most justly kept him in the Catholick Church, while only the empty name of Truth did keep [Page 252] a noise and ratling among Schisma­ticks, wholly destitute of all these ar­guments to work upon a rational un­derstanding.

And let any man, who desires sincerely to follow Truth and save his Soul, judge, whether these mo­tives which kept St. Austin in the bosome of the Catholick Church after his Conversion, ought not to convert him to become a Member of the same Church, and keep him in it.

SECT. VI.

BUt they object further, that the Church not only may, but did err in points of Faith and Wor­ship; [Page 253] and that they separated not from the Church of Rome, but from her Errors and Corruptions, that they might not communicate with her in her sins.

But certainly, whoever impar­tially considers what has been said in the precedent, and some other Secti­ons concerning the Churches Inde­fectibility can never think it possible that such gross errors and corrup­tions could invade the Church to her utter ruine.

The Church of Christ, which is the pillar and ground of Truth, (and could not be so, was she her self lyable to error in points of Faith) hath always been more Faithful in keeping the Depositum of the Go­spel intrusted to her inviolate, and unspotted from all blemishes of cor­ruption, which unreasonable men, that is, Schismaticks and Hereticks have endeavoured by all means pos­sible to introduce, thereby to de­file the Virgin-purity of Christ's Spouse; contending so earnestly for the Faith once deliver'd to the [Page 254] Saints, that in this Holy quarrel she was ever very liberal of her dearest blood, willing rather to undergo the greatest tortures, then it should suffer in the least manner. Yea, so vigilant and eagle-ey'd hath she been hitherto in the discharge of this important duty, that no Autho­rity, Learning, or Sanctity of any person whatsoever could introduce the least innovotion in Religion, without vigorous opposition and condemnation. As is evident in Origen and Tertullian, those won­ders of their times; to name no more, being a thing so obvious in Church History. See Vincentius Ly­rin. ca. 23, 24.

Moreover, all points of Christian belief being taught and establish'd in the Church by Christ and his Apostles, and as such conveyed down to us ever since that time, by Universal Tradition, and for the most part most visible practice, as the Sacrifice of the Mass, Prayer for the Dead, Invocation of Saints, &c. 'Tis altogether impossible the [Page 255] Church should fall into such dam­nable errors as are imputed to her by our Adversaries, except so many millions of Christians, of different Nations and Languages, scatter'd over the face of the whole earth, should to no purpose in some Age conspire together to teach the World a palpable lye, in direct opposition to what they had received, and in matters whereon depend no less then the eternal Salvation of themselves and Posterity; a thing inconceiv­able to humane reason. But impos­sibilities clouded in plausible terms shall be asserted for truths, before some men will confess themselves Schismaticks in separating from the Roman Church; and Infallibility must err, before they be condemn'd as erroneus, who yet confess them­selves Fallible.

But let us suppose (though it be not true) that the Church was ly­able to errors in matters of Faith; can these men, who accuse her to be erroneous, assure us that they err not in the accusation? For being [Page 256] by their own confessions Fallible, that is, not certain whether what they affirm be true or no, unless they can evidence that those are errors indeed which they lay to the Churches charge, no man can ra­tionally believe them, seeing the publick judgment and attestation of the Church to the contrary is incom­parably of far greater Authority, and will overpoise whatever amounts to less then demonstration. And in all Justice, the right ought to be thought on the Governouts side, 'til the revolters from them, by pro­ducing causes sufficient to justify the withdrawing of their obedience, make the contrary undeniably clear to every eye.

They are the accusing Party, the Church defends her right; without a definitive Sentence can be no de­cision. What Judge will they there­fore stand to in this Controversy? We know they ought to submit to the judgment and determination of the present Church, her voice being as it were the voice of God in de­claring [Page 257] what is of Faith, or not; and cannot but wonder that they will not also acknowledge it, when our Blessed Saviour says plainly ofLuke 10. 16. Church Governours, He that heareth you, heareth me, and he that despiseth you, despiseth me, and who despiseth me, despiseth him that sent me. And1 Thess. 4. 8. St. Paul, He that despiseth these things, despiseth not man, but God, who hath also given to us of his Holy Spirit. But because by her they already are convicted and condemned, and therefore refuse to stand to her de­termination, (as Hereticks and Schis­maticks have done in all Ages) will they refer it to Antiquity, and let the Ancient Fathers give the Sen­tence? This they cannot rationally refuse; neither in word (to make a flourish,) do some of the most Learned of the Protestants, but on­ly pretend to reform the present Church, that they may conform to Antiquity, and undertake to rectify the Church of Rome in points where­in she hath forsaken her primitive purity.

But they are at great variance and in disorder amongst one ano­ther, in that they cannot agree when Religion began to be adulte­rated, and when these errors crept into the Church. For being no less then damnable errors, as they pre­tend, in things practical and daily in use by so great a Body, and therefore notoriously visible, and speaking aloud their original, seeing they can assign no certain time (a task impossible, as we have before shewn) when first they were brought into the Church, 'tis an undeniable argument that they are not innova­tions, but of Apostolical practice and institution: According to that famous Rule of St. Austin, Quod ubi (que) ab Ecclesia Catholica observa­tum est, &c. Whatever the Catholick Church observes in all places, if we find it to have been instituted by no General ouncil, we must believe it to have come from the Apostles them­selves to us by Tradition.

Some of them allow the Spouse of Christ to continue in her Virgin [Page 259] purity for the first five or six hun­dred years, 'till the time of Gregory the great, that glorious Saint and Pope, so affectionate to our Coun­trey, and justly called our Apostle. Others think this confession too li­beral, and will have the Mystery of Iniquity to begin sooner, (which is true if understood of Apostates from the Church, not of the Church Apo­statizing,) and so with them this defection from the Faith, by the mixture of Antichristian Doctrines and practices, must invade the Church immediately upon the first 300 years after Christ, or there­abouts, some maintaining this, o­thers that Pope to be the Antichrist; every one fancying a time, which they conceited most advantageous for their purpose. For after tryal finding that the Fathers of the first 600 years could not be admitted Judges in the Controversy without a manifest condemnation of them­selves, they warily retreated within the first 300 years of Christ, which being times of hot and bloody per­secution [Page 260] more or less, and little then written by the Fathers of the Church, they thought nothing considerable could be produced against them, within those Ages for their condem­nation in the present Controversies not then started; or what was upon record, might easily some way or other be evaded. So that they will have the light of their new Gospel to be tryed only by dark times, as to the decision of the present points; like Litigants, who will admit only of such Witnesses who can say little, or nothing to the cause in hand; and by all means will have those de­barr'd to speak who can give suffici­ent evidence against them. For no rational cause possibly can be given why they should assign 6, or 5, or 300 years after Christ for the begin­ning of the Apostacy from the Faith, (as if Christ should just then forget his promise of p [...]rp [...]tual assistance and guidance of his Church into all Truth, or else not be able to per­form it) more then any other time; but only they were resolv'd, wh [...] [Page 261] they found those Doctrines and practices to be evidently asserted by the ancient Fathers which they con­demn as Erroneous and Idolatrous, they would determine That to be the time when the Church grew rot­ten and corrupted. And so, after all their seeming veneration of Anti­quity, the Ancient Fathers shall not be any Rule whereby to judge of their Faith and Worship; but their Faith and Worship shall be a Rule whereby to judge when the Fathers are, or are not erroneous, A sure way, I confess, for a new Religion.

But they cannot escape so neither without condemnation, & that even by their own confessions, so impos­sible it is for those who contradict Truth, not to contradict themselves also; and to confute themselves while they oppose her. For take the first 5, or 600 years after Christ to be the limi [...]s of primitive Purity, and 'tis manifest from their own Cham­pions, that what they call errors, as just causes of their separation from the Church of Rome, are Catholick Verities.

'Tis true (saith Whitaker,) what Cont. 2. q. 5. c. 7. Calvin and the Centurists have writ­ten, that the Ancient Church did err in many things, as touching Limbo, Free-will, Merit of Works, &c.

I confess (saith Tulk) Hierom,Riot Brist. pag. 36. Austin, Ambrose, &c. hold the In­vocation of Saints.

Most of the Fathers (saith Kemni­tius)Exam. Con. Trid. p. 3. p. 2000 did not dispute, but avouch that the Souls of Martyrs heard the Peti­tions of those who Prayed to them; they went to the Monuments of Mar­tyrs, and invocated Martyrs by Name.

As long as we stand to Councils and De Noto. Col▪ 1559. Fathers, we shall remain always in the same Errors. So Peter Martyr, Which words being indefinite, may as well involve the Councils and Fa­thers of the first 300 years, their ut­most refuge in Antiquity, as after▪ Ages.

But Whitguift an English Prote­stant Defen. p. 473. Bishop, put it out of all doub [...]; for he affirms, That all the Bishops and Learned Writers of the Greek and Latin Church too, for the most part [Page 263] wrre spotted with the Doctrines of Free-will, Merit, Invocation of Saints.

It was a custom (saith Calvin) 1300 years ago to Pray for the Dead. Inst. l. 3. c. 5. para. 10. But all of that time, I confess, were carried away into Error. Which computed from the time he writ, must of necessity adulterate the Church in the days of her pre-ac­knowledg'd Purity. And Dudi­dius plainly acknowledges to his Brother Beza, That if it be true Apud Be­zam Ep. 1 which the Fathers have profess'd with mutual consent, 'tis altogether on the Papists side. What can we desire more, as to the judgment of Anti­quity, for our justification?

Thus these men while they pre­tend only to forsake errors, and re­form Religion, by cloathing the the Church, a new with the snowy garments of primitive purity, con­fess unawares, enough to condemn themselves out of their own mouths, and flatly give the lye to what they produce for their justification. They flee to Antiquity to absolve them [Page 264] from error, and yet accuse the same Antiquity as erroneous. But while they thus condemn the whole Church, Councils, and Ancient Fa­thers of errors, certainly they could not intend that their own single words should be of any Authority, or deserve to be credited by ra­tional men. Who desires more sa­tisfaction in this particular, I refer him to that most excellent Treatise call'd, The Protestants Apology for the Catholick Faith; which in an ar­gument ad hominem is unanswer­able, and plainly demonstrates that Protestants must upon their own grounds either become Catholicks; or else confess that their Faith and practice is not the Faith and Practice of the Ancient Church. With whom to consent, is, notwithstanding the Plea of these men, to defend their separation from the Church of Rome their Catholick Mother not to be Schismatical.

Some therefore seeing their Church not only to totter, but whol­ly to fall, while it pretends to stand [Page 265] on the legs of Antiquity, have with greater zeal, though with less rea­son, invented another way to justi­fy their Schism; and will have no Authority at all attributed to the Fathers and Councils, the constant practice and Tradition of the Church, for decision of the present Controversies; but affirm all things to be uncertain upon that score, though never so plainly and unani­mously asserted; and the Sacred Scripture independent on them, must be sole judge, and give the decisive Sentence by it self. Which position (if made speak out,) says thus much, that since the Apostles days there's not one sufficient witness of what they taught the World to believe and practice as Christ instructed them; but that the Doctrine of the Church is to be brought to the touchstone of Scripture by every one in particular, and after exami­nation to be accounted counterfeit or true, accepted or refused, as fancy and private reason shall de­termine. For after these magnifi­cent [Page 266] pretences of their great vene­ration of Sacred Scripture, and de­ferring all to it, this is the up-shot, and their Faith is finally resolv'd in­to no safer Principle. A Position so wholly destructive of the certain­ty of Christian belief, so inconsistent with the majestick gravity of Reli­gion, such a never▪ dying Hydra of Schisms and Heresies, that I know not what can make a surer way for Atheism to triumph over the ruines of Christianity. And had our Fore-Fathers been of this judgment and practice, doubtless before this time the Cross of Christ had not been the glory, but contempt of Nations.

Besides, methinks, they cannot but see, that while they flee to to Scripture as sole Judge in these Controversies, and deny all Church Tradition and Attestation, they thereby take away those Sacred Oracles of Divine Truth also; when 'tis confess'd by all who can pretend any right to reason, that there's no possible way for us to know un­doubtedly what is the Word of God, [Page 267] or not, but by the Tradition of the Church.

Moreover, if the written Word must be sole Judge, seeing the Scrip­tures themselves send them to the Church, obliging them to stand to her determination in such Cases (as is manifest by what hath been said) are they not confounded upon their own grounds, and must obey the Churches decisive Sentence in all Controversies of Faith, or else deny to stand to Scripture? In such in­extricable waves do they miserably loose themselves who obstinately de­fend so bad a cause.

But if notwithstanding these Pa­ralogisms and self-contradictions, the Scriptures must still be sole Judge in the present controverted points, and they will have them to speak for them against us; except it be so convincingly, that the Propositions by the very connexion of terms can­not be denyed without some impli­cancy, they are in as bad a case as they were before. For if the places produced are justly lyable to vari­ous [Page 268] interpretations, can they think it reasonable that their private glos­ses should be preferred before the publick judgment of the Church, to whom we owe the Scriptures them­selves, and from whom we ought to receive as well the sense of Scrip­ture, when 'tis controverted as we do the Letter? I know in their po­pular discourses they make fine flou­rishes, and after a long combat with pretended monstruous errors of the Church of Rome, they clap their wings, and crow triumphantly upon their own dunghill, demanding of their deluded Auditory, whether the Church of Rome or Scripture is to be believ'd? This is their custom, but 'tis not the question. For let them produce but one sentence out of those Sacred Oracles of Truth, that in express terms contradicts the Doctrine of the Church of Rome in any one controverted point, for which they pretend just cause of se­paration, and it would be something to the purpose; but who can ima­gine that Catholicks who have taught [Page 269] the Protestants that the Scripture is God's word, should themselves in express and positive terms deny the Doctrine of it.

And therefore seeing the questi­on is (if Scripture alone was to de­side the Controversies) whether the sense and meaning of the Holy Ghost in those Sacred Writings, is to be taken upon the credit of Ecclesiasti­cal Tradition, or new-born inter­pretations of some few private men; certainly none, except much over­sway'd by passion or interest, can prefer the bare conjectures and pro­babilities of those Interpreters be­fore the evidence of such Authori­ty. Especially the Scriptures them­selves witnessing, That things in them 2 Pet. 3. 15, 16, 17. difficult to be understood, are wrested by the unlearned and unstable to their own destruction. And the experience of all Ages making it evident, that the Interpretation of Scriptures by private Spirits in a sense contrary to the attestation and practice of the Church, hath been the very source and fountain of all Heresies. And [Page 270] in such cases there's no possible way to be secured from seduction and fal­ling into errors, but by firmly ad­hering to the Doctrine and Tradi­tion of the Church. Sine ego, sive quis alius, &c. If I, or any other (saith Vincentius Lyrinensis) will dis­cover the frauds of new-born Here­ticks, and shunning their snares abide sound and firm in the right belief, he must by the help of God fortify his Faith with a double bullwark; first the Authority of Divine Law, and then the Tradition of the Catholick Church. For Sacred Scriptures being lyable to such variety of Interpretions, that almost so many men, so many minds; Novatian, Photinus, Sabel­lius, Donatus, Arius, Apollinaris, Belagius, Nestorius (Lutherans, Cal­vinists, Protestants, Anabaptists, In­dependents, Fanaticks, &c.) every one pretending the Scriptures to stand for them according to their several glosses and expositions, of necessity to shun the Labyrinths of so many errors, we must follow the line of Apostolical Writings, as handed to us by the [Page 271] sense and Tradition of the Catholick Church.

And yet if we should exclude the universal Tradition of the Church, with the undoubted Testimonies of Councils and Fathers of all Ages (by which Protestants stand con­victed of Schism and Heresie beyond all rational contradiction) from ha­ving any thing to do in the decision of these Controversies, granting all that they desire, let bare words of Scripture be taken according to the exactest Criticisms of private rea­son, in the judgement of Learned and Un-interessed men, and even upon that score those Sacred Oracles of Divine Truth will cast it clearly on the Catholicks side against our Adversaries. And if they cannot be convinced from them to be Heretical in all material points of Faith where­in they differ from us, yet as much as concerns the formal part of Schism and Heresie, they stand there­by as manifestly guilty of those hai­nous sins as ever any one who sepa­rated from the Churches Doctrine [Page 272] and Communion; yea, and by Protestants themselves condemn'd for Hereticks. But never any place hath been produced by them from the Scriptures against the Church in the present Controversies, as to evi­dence her in any one point erro­neous; But Catholicks have suffici­ently shown, that by such endea­vours they have troubled those wa­ters of Life with the mud of their corrupted fancies, and by injurious distortions forced them to speak what never the Holy Ghost in­tended.

What remains therefore, but that Protestants acknowledging them­selves to be a Congregation Fallible and subject to error in points of Faith, confess also that they never afforded a more pregnant demon­stration of their Fallibility, than in assering the Catholick Church to have erred, whereby their separa­tion from her Doctrine and Com­munion might be justified.

SECT. IV.

YEt another Plea they have, that the Popes Universal Authority and Primacy over the Church is a meer Usurpation and Tyrannical, and consequently to oppose and ex­pel the exercise of such a Power out of England, or where ever else 'tis introduced, cannot be a Schism, but a Godly Reformntion, by re­ducing the Government of the Church to its primitive institution, as founded by Christ and his Apo­stles. These are fine specious words, [Page 274] and will be found nothing else in their due examination.

For it being of Faith in the Ca­tholick Church, that a Primacy or Supreme Jurifdiction in Ecclesiasti­cal matters over the Universal Body of Christianity in St. Peter and his Successors, (the Bishops of Rome) is of Divine Institution, and main­tain'd by her, as so taught, and practic'd in all Ages; yea, and the Popes being in peaceable possession of such an Authority in England for about 1000 years by confession of Protestants themselves, (being a thing not to be denyed, as notori­ously evident from unquestionable Records in Church affairs) to deny such an Authority to be lawful, and thereupon to withdraw their obe­dience from such a Government, without any more adoe, declares them Schismaticks, unless first by rigorous demonstration they prove it to be a meer usurpation. For 'tis not abus'd Scripture, much less other Testimonies either justly suspected or wrested to their purpose, that [Page 275] can weigh any thing against the self­proof of so long a continued posses­sion; the like to which cannot be shown by any Authority upon Earth, to fortify their right against opposers. I say, nothing but rigo­rous demonstration will serve their turn in this case, which no pre­scription can evacuate.

But when the Papal Authority was first cast out of England, God knows, they were thinking on other matters; Lust and Self-interest had quite blinded the eye of reason in King Henry the 8th. and his flatte­rers, resolving first upon the fact, and then endeavouring to maintain it just and lawful. But with such weak Arguments as may be strong proofs to induce all un-interested Souls to believe the contrary; though indeed the strength of our evidence against them needs no help from the feebleness of their defences. How­ever thus liberal they are to us a­gainst their wills.

No cause actually working, can but produce effects correspondent [Page 276] to the nature of its activity▪ No man can deny this, but he must de­ny his reason. If therefore the Pope's Supremacy over the Univer­sal Church was introduced by Ty­ranny and Corruption, 'tis morally impossible that such novelty as an universal Usurpation in matters of the highest concern should insensibly creep into the Church without dis­covery, and invade the whole Chri­stian World without opposition, and this too in producing notori­ously visible effects, which necessa­rily must accompany such an innova­tion. Doubtless such a change in a matter of pretended Divine Insti­tution, would have made a strange clamour and confusion in the Chri­stian World. One may as well main­tain, that the bloody alterations of Government in our Island, have crept into the Nation, and after the sad miseries of so long a war leaving behind it evidences to every eye, no man can tell how, or be sensible when, and in what manner those grand mutations hap'ned. Yea, [Page 277] this might be defended with more show of reason, those alterations being in Temporal matters, acted in a corner of the World, and there­fore more easily brought about with lesser noise and better stifled in their birth, that they might not be trans­mitted to posterity, then this usur­pation in a Spiritual Government, founded by Christ himself to conti­nue for ever, over all the Nations of the Earth, in those things which concern the eternal Salvation of their Souls.

Those reverend Witnesses of our Ancient Faith the Holy Fathers, who were so tenacious and careful of Christian Customs, and the Doctrine once deliver'd to the Saints, that they have exactly ob­serv'd and register'd in the least in­novations of Faith or practice which new Teachers would have brought into the Church, and were always more ready to part with their lives than any one point of their Religi­on, would they have quietly suffe­red the Government of the Church [Page 278] (the sole Conserver of its Doctrine) instituted by Christ himself to be changed, and not generally com­plain, contradict, oppose, register and publish it to the whole World, that they might know it to be a us­urpation, a spurious issue, no plant of our Heavenly Fathers planting, and therefore to be abominated and rooted out? It is incredible, that they who were so eagle-ey'd to ob­serve, and eager to contradict mat­ters of far less moment; should in a business of such concernment be wholly silent and betray the Truth. For if they have declar'd the Bishop of Rome's supreme Power and Juris­diction in Gods Church, as Suc­cessor to St. Peter in his Primacy, to be an usurp'd Authority and of humane invention, and as such op­pos'd it; let them show it out of their Writings, that we may know when, by whom, and by what means 'twas introduced into the Church, so as to invade the whole Body of Christianity. And if they cannot, as most certainly they can­not, [Page 279] (having labour'd in vain to do't for above these 100 years, and their own differences about the time, when 'twas first brought in, being a manifest proof, it can never be assigned, and confess'd so by the most ingenuous among them) seeing 'tis a Government that hath been in quiet possession of the Christian World time out of mind, with a belief of its divine institution, handed as such to us by Universal Traditi­on, unless they will divest them­selves of reason, they cannot but acknowledge, that, ab initio fuit sic, 'tis as old as Christian Religion; and all those Schismaticks who dis­obey so Sacred a Power under the pretence of usurpation.

The Divine Right of the Pope's Supremacy in Spiritual matters be­ing thus vindicated, those pretences of a Godly Reformation, and re­ducing Church Government to its Primitive Institution, fall to nothing of themselves; what they call Re­formation being a violent usurpa­tion of anothers right, and upon [Page 280] what Motives, is too notorious to be justified.

'Twere much to be wish'd, they would lay to heart how in the late Revolutions by Gods most remark­able judgments on them, those very weapons which they us'd against Papal Power have been taken up by the Presbyterians, to the ruine and extirpation of Eposcopacy for some time: And those Zealots in the same sort as handsomely cudgell'd by the Independants, all equally pre­tending a Godly Reformation, and reducing Religion to its primitive Purity.

Here I might conclude this Mo­tive of my Conversion (wherein I have been very large, because Schism being a matter of fact is more discernable by ordinary capacities, than disputes of things more ab­stracted from sense, and consequent­ly it is more easie to discover to all Seperatists the danger of their con­dition, that they may return to Ca­tholick unity) especially considering the proof wholly lyes on our Adver­saries [Page 281] side, to demonstrate so long a continued Government as the Pope's Primacy over the Catholick Church to be a meer Tyrannical U­surpation; or else to stand unanswe­rably convicted of Schism for re­nouncing such an Authority, evi­denced unto us by Universal Tra­dition, which is our tenure in points of Faith. However, in that many poor Souls not knowing or not con­sidering the strength of universal practice and immemorial possession on the Catholicks side, are still se­duced and kept in error by some places gleaned here and there from Sacred Scripture, and the Writings of Antiquity wrest'd to their purpose, that they may evidently see that all such verbal proofs from dead Letters are made to speak what the Au­thors never intended; I shall, ex abundante, to give them all possible satisfaction in a matter of so great consequence, produce such clear Testimonies from undoubted Re­cords of Antiquity, speaking the Faith and practice of the primitive [Page 282] Church in the point of the Pope's Supremacy, to be the same with the new present Church of Rome, that more cannot be required by men of Reason.

SECT. VIII.

WE holding St. Peter to be constituted by Christ him­self the Head and Prince of the Apostles, that is, to have a Supreme Power and Jurisdiction in Gods Church peculiarly entrusted to him, and the Pope's universal Pastorship [Page 283] to be founded on the Primacy of St. Peter as his Successors; the Te­stimonies we are producing, must make good too things.

First, that the Ancient Church be­lieved St. Peter to be Prince of the Apostles, and Head of the Univer­sal Church.

Secondly, the Bishops of Rome succeed him in that Authority and Jurisdiction.

Here the Fathers first declare their belief in these particulars. I begin with Anacletus Pope and Mar­tyr immediately after the first Cen­tury, speaking the very words of the present Church, Haec Sacro­sancta Ann. 101. Epist. 3. ad omnes Epist. Romana, &c. This Holy, and Roman, and Apostolical Chair hath obtained the Primacy, and eminen­cy of Power over all Churches and the whole Congregation of Christian Peo­ple, not from the Apostles, but from our Lord and Saviour, as he said to Blessed Peter the Apostle, Thou art Peter, and upon this rock will I build my Church.

Julius the first of that Name in the Roman Chair, writing to the Bishops of the East in behalf of St. Athanasius, that invincible Bull­wark for the Catholick Faith againstCent. 4. Ep. ad ori. Episc. the Arrians, is no less express and punctual to our purpose, Sicut B. Petrus Apostles, &c. As Blessed Pe­ter was chief of the Apostles, so the Roman Church consecrated in his Name, by our Lords institution was first and Head of the rest; and all great Churches and Assemblies of Bishops should have recourse to her as to the Mother Church and Supreme. I have put these too together, be­cause Popes, which cannot dero­gate from their Authority, our Ad­versaries having nothing justly to say against them.

St. Irenaeus surely was no Prote­stant in this point; affirming, The most ancient known Church to all men, L. 3. cont. haer. c. 13. founded and establish'd at Rome by the two most famous Apostles Peter and Paul, brought down by succession of Bishops to his time, to be that Church to which by reason of its more [Page 285] powerful principality, every Church, that is, all the Faithful over the World ought to resort.

Tertullian calls St. Peter, The Rock of the Church, and the Bishop In praeser. c. 22, 36. of Rome the High Priest, and Bishop of Bishops.

Origen is clear, When (says he) the chief charge of feeding Christs sheep was given to Peter, and the In ca. 6. Ep. ad Roma. Church founded upon him, &c. There was required of him the confession of no Virtue, but Charity. Relating to that place in the 21 of St. John's Gospel, where is described, when and how our Blessed Saviour in­vested him with this Supreme Pastor­ship and Jurisdiction.

We, (saith St. Cyprian, as theEpist. ad Ju mouth of the Church,) hold Peter the Head and Root of the Church, But that famous place elsewhere is more full and convincing. The enemy per­ceiving De vnit, Eccles. his Idols to be forsaken, and his Temples to be deserted by the mul­titude of Believers, invented a new deceit to gull the unwary by the name of Christian, raising Heresies and [Page 286] Schismes to corrupt Verity and subvert Faith. This is, O Brethren, because we have not recourse to the Origen, nor seek to the Head. Which if we would consider and examine, there would need no long Treatise, nor many arguments to find out the Truth. Our Lord said to Peter, Thou art Peter, and upon this rock will I build my Church, and the gates of Hell shall not prevail against it. And again, af­ter resurrection, saying, As my Father sent me, so send I you, &c. Yet to John 20. 21, &c. manifest unity, he constituted one Chair, and by his Authority he dispos'd the Origen of that Ʋnity to begin from one [...]. The rest of the Apostles were that which Peter was, the Primacy was given to Peter, that the Church of Christ might appear to be one, and one Chair.

Here are couch'd many things re­markable. First, That all Hereticks and Schismaticks are not true Mem­bers of the Catholick Church, but meer nominal Christians.

Secondly, that Heresie and Schism in their own nature are as damning [Page 287] sins as flat Idolatry, being Satan's new-invented snare [...] to catch poor Souls, and his utmost endeavours to keep up his tottering Kingdom after the promulgation of the Gospel to all Nations.

Thirdly, That unwary Souls are only taken by these ginns of the Enemy, who have not recourse to the Visible Head of the Church, in communion with whom Truth is on­ly to be found.

Fourthly, That St. Peter is this visible Head of the Church, consti­tuted by Christ himself; first by Promise, afterwards by Commission. The Promise, Thou art Peter, and Mat. a6. upon this rock will I build my Church, unto thee will I give the Keys of the Kingdom of Heaven. The Com­mission, Feed my Lambs, feed my Joh. 21. Sheep; Being words spoken to St. Peter, and no other Apostle.

Fifthly, To prevent an Objecti­on, that they were all Apostles as well as Peter, and therefore equal in Authority, he grants they were equal in the Apostleship as much as [Page 288] concerns an illimited Power and Commission to Preach the Gospel to all Nations, and so they were all foundations of the Church. But St. Peter in a more peculiar and emi­nent manner was a rock on which the Church was founded, in as much as he was made their Head, and su­preme Pastor of the Faithful.

To whom St. Hierom wholly ac­cords, affirming, That although all the Apostles were alike in Apostleship, yet Christ for the better keeping of Ʋni­ty L. 1. adv. Jouin. c. 14. and Truth would have one to be Head of them all; that a Head being once constituted, occasion of Schism might be taken away. Neither is he less punctual in asserting the Bishop of Rome to succeed Peter in this Primacy, writing thus to Pope Da­masus, Ego Beatudini tuae, id est, Cathedrae Petri communione conso­cior, Ep. 57, & 58. &c. I am joyn'd in Communion with your Holiness, that is, the Chair of Peter; I know the Church is built upon that rock; whosoever eates the Lamb out of his Family, is a Prophane person. Whosoever is not in Noah's Ark, perishes in the flood.

Ask St. Austin his Faith in thisTract. 56. in Joha. point, and he tells us, The Primacy among the Apostles by special grace is pre-eminent in St. Peter. And else­where he calls St. Peter, The Head Ep. 86. of the Apostles, the Gate-keeper of Heaven, and the foundation of the Church. And what he believ'd con­cerning the Power of his Successors is evident by these words, Sedenti Ep. 162. in Cathedra Romanae Ecclesiae, &c. The whole Christian World in the transmarine and remotest parts of the Earth, is subject to him who sits in the Chair of the Roman Church.

St. Gregory also assures us, that he knows no Bishop but is subject to the See Apostolick. And that the care and Principality of the Church L. 4. Epist 32. Ep. ad Maurit. hath been committed to St. Peter the Prince of the Apostles, and yet he is not called Ʋniversal Apostle. That is, as if there was no other Apostle but He. Thus vindicating the su­preme jurisdiction and Primacy of the Roman Bishop as St: Peter's Suc­cessor against John the proud Patri­arch of Constantinople, arrogating to [Page 290] himself the Title of Universal Bishop in a sense contrary to the Doctrine and practice of the Catholick Church.

To cite more at large would be tedious; but to these might be ad­ded the Epistle of St. Marcellus Pope and Martyr to the Bishops of the Province of Antioch, concer­ning the Primacy of the Chair of Rome. Leo the great Ser. 3. Anniu. Assump. & Ser. 2. in Nat. S. Petri. & Epist. 89. S. Athana. Ep. ad Fae­licem. S. Ambr. in ca. 2. ad Galatas. & l. 6. ad Lucam c: 2. S. Epipha. haer. 51. S. Chrysost. Hom. 55. in Matt. Optatus Milevit. l. 2. cont. Parm. Fulgentius de Incar. & gratia c. 11. Prosp. l. 2. de Voca. Gentium ca. 6. Euseb. Ep. 3. Campaniae, &c. And many others, but these may suffice.

This harmony we find among the Ancient Fathers concerning the su­preme Pastorship and Jurisdiction of St. Peter and his Successors the Bishops of Rome, while they speak severally in their Writings. Let us now hear them speak united in Ge­neral Councils, the most Sacred and [Page 291] Supreme Judicature that is on Earth in things that concern our Eternal Happinefs.

The General Council at Florence Ann. Ch. 1234. declares the Faith of the Catholick Church in these words, Definimus S. Apostolicam Sedem, &c. We de­fine that the Holy Apostolick Chair and Pope of Rome, hath Primacy over the whole World; and that the said Pope of Rome is Successor to S. Peter Prince of the Apostles, and true Vicar of Christ, and Head of the Ʋniversal Church, and Father and Pastor of all Christians; and that full Power was given to B. Peter by our Lord Jesus Christ to feed, rule and govern the Ʋniversal Church, as is contain'd in the Sacred Canons of Oecumenical Councils. Which though celebrated but 400 years since and upwards, yet I first produced it, because not only subscribed by the Latine Fathers, but by the Greek Church also, and taken out of more Ancient Councils, as the words ex­press, and former Acts make good.

For in the first General CouncilAnn. Ch. 325. at Nicaea, so famous for Anathema­tizing the Arrian Heresie, it was de­fined, That who holds the See of Rome is the Head and Chief of the Patriarchs, seeing he's the first, as Peter to whom Power is given over all Christian Princes, and all their People, as he who is Vicar of Christ our Lord over all People and the Ʋni­versal Church of Christ.

The General Council of Chalceden Ann. Ch. 451. Acti. 16. consisting of above 600 Fathers, after mature deliberation, declare, That all Primacy and Chief Honour, according to the Canons, is to be kept for the Archbishop of old Rome. Which is not so to be understood, as if the Sacred Constitutions of Gene­ral Councils first gave this Supreme Authority to the Roman Bishop, but upon several occasions the Councils defin'd this Supremacy of Jurisdicti­on to belong of right to the Bishop of Rome by Divine Institution. Else how could the sixth Canon of the first General Nicene Council say, Ecclesia Romana semper habuit pri­matum, [Page 293] The Church of Rome always had the Primacy. And by what te­nure she held it in their judgments, is manifested in the Preface of the said Council in these words, Eccle­sia Romana, &c. The Church of Rome by no Synodical Decrees was set over the rest, but by the Evangelical voice of our Lord and Saviour obtain'd the Primacy. And in the second Ses­sion of this Council of Chalcedon, after the Epistle of Leo the great then Pope to the Fathers was pub­lickly read, confirming the Nicene Creed against the Arrians, there arose an unanimous acclamation, Haec Patrum fides Apostolorum fi­des, &c. This Faith of the Fathers is the Faith of the Apostles, we all be­lieve so, all Orthodoxal believe so; let him be accursed who believes not so. Peter hath spoke by Leo, &c. Which last words signify nothing, if they had not believ'd Leo then Bishop of the Roman and Apostolical Chair to succeed St. Peter in his Faith and Jurisdiction. I am sure the same Leo believed so, when he tells us, [Page 294] That our Blessed Saviour said only to Ser. 3. An­niu. Assump. St. Peter, I have prayed for thee that thy Faith fail not. And chose him alone of all the World to be set over the vocation of all Nations, and all the Apostles, and all the Fathers of the Church, by a peculiar Commission to feed and govern his whole flock.

Besides, in the third Session they stile him, Ʋniversal Archbishop and Patriarch of old Rome; and after­wards give sentence against Dioso­rus in the name of Leo and St. Peter, to acknowledge and testify thereby that they believ'd him to succeed St. Peter in his Universal Pastorship. Which Title of Universal Bishop, though St. Gregory the great out of Humility refuses, as not used by his Predecessors, and bitterly inveighs against it in that sense, the then Pa­triarch of Constantinople did proudly arrogate it to himself: Yet 'tis most certain and evident from the same Epistles, he did maintain it to belong by Divine right to the Bishops ofL 4. Ep. Ep. 31, 34. L. 7. Epis [...]. 30. Rome as St. Peter's Successors, that very Supremacy and Jurisdiction in [Page 295] Gods Church, which all Catholicks now attribute to the Apostolical Chair. And whoever confesses the thing, we will not quarrel with him about the Name. If our Adversa­ries will assert with St. Gregory, That the care of the whole Church is L. 4. Ep. Ep. 32. L. 11. ca. 54. L. 7. Ep. Ep. 63. committed by our Lord himself to Pe­ter the Prince of the Apostles. That the Roman and Apostolical See is Head of all Churches. That all Bishops found in fault are subject to it: We shall not much press him to call the Pope of Rome Universal Bishop; neither ought he in that sense which St. Gregory condemned. And in­deed the usual stile of the Church is not to call the Pope Universal Bishop, but Bishop of the Universal Church.

More may be seen to this point in the Letters of the said Council to the same Glorious Pope Leo. And in the first Act of the Council of Constantinople under Menas, they address themselves to Pope Agapetus in these words, To our most Holy and most Blessed Lord Archbishop of old Rome▪ and Oecumenical Bishop. To [Page 296] which may be added Conc. Sardi­cense Gener. ca. 3. Synod. Rom. sub Sylvestro ca. 20. Conc. Tolet. 1 sub finem assertionis fidei. Conc. Milet. ad Innocent. Papam, ejus (que) respon­sum, Conc. Turon. ca. 21. Conc. Afric. ca. 15. ad Papam, Celestinum, Syno. Rom. 4. ca. 3. Conc. Bracanse primum ca. 23. Conc. Aurelian 4. ca. 1. &c. with many more, which none ver'st in the Acts of Ecclesiastical Synods can be ignorant of; and these may suffice being so full and punctual to the purpose.

If to these Testimonies so unde­niably asserting the Popes Suprema­cy over the whole Church we should add universal practice, which from undoubted Records would appear by the Popes calling of General Councils, presiding in them perso­nally, or by their Legates, confir­ming their Acts; by Appeals to the Apostolical Chair from all parts of the Christian World in Ecclesiastical Causes, by determining Contro­versies, reforming Abuses, by inve­stiture of Bishops, Depositions, Cen­sures, [Page 297] erecting new Sees, Conver­sion of Nations by ApostolicalAnn. Ch. 596. men, and in particular of our Na­tion by St. Austin and his Fellow Monks sent hither by St. Gregory the Great, and in a word, by their Au­thoritative ordering and care over all the Churches of the Christian world; the prosecution of these par­ticulars would swell whole Volumes, and therefore not here to be under­taken. But by what has been said 'tis apparently manifest that our Ad­versaries herein cannot be of a diffe­rent Faith from us, but they must also forsake the Ancient Church.

Now the places a Sacred Writ by which the Ancient Fathers usual­ly prove their Belief in this point, are principally two; our SavioursMat. 16. 18. words to St. Peter, I say unto thee, thou art Peter, and upon this Rock I will build my Church, and the gates of Hell shall not prevail against it: And I will give unto thee the Keyes of the Kingdom of Heaven, &c. The other John the 21. 15, 16, 17. verses, Jesus said to Simon Peter, Simon [Page 298] Son of Jona, lovest thou me more then these? He said unto him, yea Lord, thou knowest that I love thee. He said unto him, feed my Lambs. He said to him the second time, Simon Son of Jona lovest thou me? He said to him, yea Lord, thou knowest that I love thee. He said to him again, feed my Lambs. Hee saith to him the third time, Simon Son of Jonas, lovest thou me? Peter was sorry that he said un­to him the third time, lovest thou me? and said unto him, Lord thou know­est all things, thou knowest that I love thee. Jesus said unto him, feed my Sheep. These I say, are the principal Scriptures which the Ancient Fa­thers make use of to prove St. Pe­ters supreme Jurisdiction in Gods Church, and his Successors the Bishops of Rome; as may be seen by most of the Testimonies before alleadged, and might be shown by many more. I shall produce but two or three.

Ecce clavis regni caelestis, &c. Be­hold, Peter received the Keyes of the Kingdom of Heaven, power of bind­ing [Page 299] and loosing is given to him: The care and government of the whole Church is committed to him; AreL. 4. Ep. Ep. 32. St. Gregory's words relating to these Texts, and vindicating the Primacy of St. Peter and his Successors the Popes of Rome; as may be seen at large in his Epistle to the Emperor Maritius.

Petra dicitur Petrus, &c. PeterSer. 47. is called a rock, saith St. Ambrose, because as a stone immoveable he bears up the compacted body of the whole Christian Fabrick. Though 'tis not denyed but the Ancient Fathers sometimes take this rock to be St. Peter's Faith, whereof he had then newly made confession; however more unanimously they expound this Rock to be St. Peter's Person as Head and Pastor of all the Faithful. But never understood it of St. Pe­ter's Faith as separated from his per­son. So the Rhemish Testament, Ma­donate, &c. upon the place do assure us.

As for the Text in St. John hearDr [...]. S. J [...] Eusebius Emissenus expound it, Our [Page 300] Lord first committed his Lambs, and then his Sheep to Peter, because he made him not only a Pastor, but the Pastor of Pastors. He's therefore the Pastor of all, for besides Lambs and Sheep there's nothing in the Church. And though Protestants will not see it, yet St. Gregory says, 'Tis plain to all that read the Gospel, that from our Lords own mouth the charge of the whole Church was deliver'd to Pe­ter Prince of the Apostles. Insomuch that as Maldonate hath observ'd up­on the place, there was never any Father, Greek or Latine, who ever understood or expounded it in a contrary sense.

So then Scripture-grounds the Ancient Fathers had for their belief in this point. Upon which Scrip­tures notwithstanding they did not rely as barely consider'd in them­selves, but as so expounded by the universal Practice and Tradition of the Church, the only Infallible In­terpreter of the written Word, and unerring Rule of Catholick Faith. Which being apply'd to these Sa­cred [Page 301] Texts, make them speak clear­ly our belief to any Impartial under­standing; and therefore considering the Fathers Faith and practice, they could not be lyable from them to other Interpretations. Of which this is a manifest Argument, in that they first of all began to expound them otherwise, who deny St. Peter's and the Pope's Supremacy.

Which yet they cannot do with­out much injury to the Sacred Texts upon their own grounds. For if, abstracted from Church-tradition and practice, they be with all their circumstances impartially weighed in the ballance of reason, they very much declare a peculiar power in­trusted to St. Peter in the Oecono­my of the Church, not at all im­parted to the rest of the Apostles.

For here's a promise of the Keyes of the Kingdom of Heaven made to St. Peter alone, though the rest were present; I will give unto thee the Keyes of the Kingdom of Heaven; and whatsoever thou shalt bind, &c. And this singular promise is usher'd [Page 302] in with singular circumstances, all relating solely to St. Peter. For up­on our Saviours interrogation, Pe­ter making an express Confession of his Faith in these words, Thou art Christ the Son of the living God; our Lord gives him in particular a so­lemn Benediction, saying, Blessed art thou Simon Bar-Jona, and I say unto thee, thou art Peter, Et supra hanc Petram, alluding to his name (the very name our Blessed Saviour gave him when he chose him to be an Apostle; and 'tis remarkable, that1 Joh. 42. having immediately before called him Simon, he now calls him Peter, which signifies a Rock, of which no reason can well be given, but that the allusion to this name of his by the next words might let him and the rest understand, that he was the per­son design'd, upon whom, as upon a Rock, the Church should be foun­ded in a peculiar manner) and upon this Rock will I build my Church. And then follows, I will give unto thee the Keyes of the Kingdom of Hea­ven, &c. Now put them together, [Page 303] and sum them up, Blessed art thou Simon; I say unto thee thou art Peter, Et super hanc Petram, I will build my Church, I will give unto thee the Keyes, &c. Doubtless all these par­ticularities concerning Peter, and none else of the Apostles, though all were present, must in all reason a­mount to thus much, That St: Peter was to be invested with some eminent Authority over all the rest.

And as St. Peter had good grounds from these particularizing circumstances solely, relating to himself, upon so solemn a promise, to believe and expect that it would be fullfill'd, when the time design'd for it by Divine Wisdom was fully come, by the collation of some ex­traordinary power peculiar to him­self:Joh. 21. So we find in the other fore­quoted Texts, that Truth it self was as good as his word, expresly and by name intrusting to St. Peter the Charge and Government of the Universal Church, by a Commission repeated thrice, for the greater cer­tainty that the promise before made, [Page 304] was hereby fullfill'd; and withall to leave a greater impression in his mind of the dignity and difficulty of the Supreme Office and Pastor­ship, wherewith he only now actu­ally was invested.

'Tis frivolous to say they are but admonitory expressions to mind St. Peter of his duty in doing the work of an Apostle, when the words car­ry as much in their face, an Autho­ritative Commission, as; Go teach all Nations, spoken elsewhere to all the Apostles. Let them give any con­vincing reason why, Feed my Lambs, Feed my Sheep, spoken by the foun­tain of all Jurisdiction to an Apostle, should not be an Authoritative Com­mission, as well as, Go teach all Na­tions? Matt. 28: Besides, had they only been admonitory words to excite St. Pe­ter to the work of his Apostleship, they would have been as necessary to have been spoken to all the rest as to him, who were equally Apo­stles with him; and therefore not now minded of their duty, because afterwards they were all to receive [Page 305] power from above by the descent of the Holy Ghost upon them, for the performance of that great and glo­rious work.

So then being a Commission, and only given to St. Peter, it must ne­cessarily follow, that he was thereby invested with some Spiritual Autho­rity which the other Apostles had not, though all Apostles. And the question put to St. Peter by our Blessed Saviour immediately before the words of his Commission, have no small influence to prove a Supe­riority of Power to be instated up­on Him above the rest. For being asked, Simon Son of Jonas lovest thou me more than these? Those words of command Feed my Lambs, Feed my Sheep, do not correspond, nor are at all emphatical, as what follows relates to them, if thereby no Au­thority more, or above the rest, was not imparted to him as a re­ward of his extraordinary affection, in that he loved our Lord and Savi­our more then the rest of the Apo­stles. Moreover, in short, as St. Pe­ter [Page 306] did profess his Faith before the rest, when this supreme Authority was promiss'd to him, so now our Saviour would have him profess his love especially above the rest, when he conferr'd upon him this Juris­diction.

Thus if these places be expoun­ded according to the light of pre­sent circumstances, in all reason Scripture makes for a Supremacy in Peter above the rest of the Apostles. And (as hath been shown) the An­cient Fathers from these Texts una­nimously assert, That the Church was in a special manner founded on St. Peter, in being constituted Ʋni­versal Head and Pastor of it. To which if we add the voice of the present Church attesting it to be a Universal Tradition, handed to her as such from Age to Age, the uner­ring Rule of Catholick Faith, it a­mounts to an Infallible certainty, and puts the question out of all question and further dispute. And how un­safe it is, and dangerous, to forsake the direct Texts of Scripture, the [Page 307] the constant interpretations of the Ancient Fathers, and the consent of the whole Christian World, in matters of the highest concernment, and to rely upon the bare Autho­rity of private and new▪ invented glosses of a few interessed and con­fessedly Fallible Doctors, or our own more vain presumptions, let any sober-minded man be judge.

And whether the Protestant Church of England in separating from her Catholick Mother, the Church of Rome, can possibly be upheld from falling into formal and notorious Schism, leaning only on such unstable grounds.

SECT. I.

IT being manifest by what hath been discuss'd in the precedent Motive, that the Protestant Church of England is undeniably guilty of Heresie and Schism in a high manner, by their wilful separation from the Church of Rome in Faith and Go­vernment; and thereupon the univer­sality and perpetual visibility of the true Church by a never interrupted Succession of Believers, teaching and practising the same Faith and Wor­ship from the Apostles to these pre­sent days, have been in some sort handled as points co-incident and con-natural; I shall not make any large discourse of them severally, though they did not a little contri­bute to my Conversion, but contract their strength into one Syllogism; and so proceed to show what effica­cy [Page 310] Miracles wrought in the Catho­lick Church, for visible confirmation of her Faith and Worship to come from Heaven, ought to have up­on our Adversaries, to reduce them to the bosom of that Chuch they have forsaken. The Argu­ment runs thus.

The true Church of Christ hath Universality, perpetual visibility, and Succession of Pastors and People, from Christ and his Apostles to this time, and so to continue to the Worlds end, inseparably annexed to it.

But no Schismatical or Heretical Communion of Christians can pos­sibly be universal, or have a perpe­tual visibility and Succession of Be­lievers in those points which consti­tute them a distinct Communion from the Catholick Church, of which they were Members before their se­paration.

Therefore no Schismatical or He­retical Communion of Christians can be the true Church of Christ.

That the Minor, or second pro­position belongs to the Protestant Church of England, is manifest from the former Motive, where 'twas evidenced to be Schismatical and Heretical; which once prov'd con­cerning any Communion of Chri­stians, 'tis implicatory in ipsis terminis to say, that 'tis, or can be universal visibly Successive from Christ and his Apostles to this time; being all one as to assert, That it was founded by Christ and his Apostles, and yet began afterwards by a voluntary sepa­ration from the true Church so founded; (which is the Essence of Schism) and that they were a Congregation Believing, Ordaining, Preaching and Administring Sacraments, before they had a Beeing in the World: That is, they were, and were not at the same time.

The Major, or first Proposition, is manifested from Scriptures and Fa­thers briefly thus.

From St. Matthew, Behold, I am Mat. 28. 20. with you always, even to the end of Word. From St. Luke, He shall reign Luk. 1. 33▪ [Page 312] in the house of Jacob for ever, and of his Kingdom there shall be no end. From St. John, The Comforter, the St. John 14. 16, 17. Spirit of Truth shall abide with you forever. From the promise of God, All Nations shall flow unto it. FromIsa. 2. 2. the Commission of Christ, Go teach Mat. 28. all Nations. Which clearly demon­strate the Church of Christ, from its first foundation to be Catholick, both in respect of Time and Place,

This also is the Doctrine of the Fathers. 'Tis only the CatholickL. 1. ca. ult. Church hath the true Worship and Ser­vice of God, saith Lactantius. Let Praefa. in l. [...]ar. the Doctrine of the Church be kept (saith Origen) which is deliver'd from the Apostles by order of succession, and remains in the Church to this very day. See more in Iren. l. 1 c. 3. St. Aug. Ser. 131. & 181. de Temp. de Ʋnit. Eccl. c. 2. Tert. contra Judaeos.

For the perpetual visibility of the true Church in an un-interrupted Succession of lawful Pastors and true Doctrine, Scripture is very co­pious. I shall name a few. A City [Page 313] seated on a Hill cannot be hid. The Mat. 5. 14. Is. 2. 2. Psal. 18. mountain of the house of our Lord shall be prepared on the top of mountains. In sole posuit tabernaculum suum;Isa 59. 21. My Spirit which is thee, and my words which I have put into thy mouth, shall not depart out of thy mouth, nor out of the mouth of thy Seed for ever. All Dan. 7. 13, 14. Nations, Tribes, and Tongues shall serve him, his power is an eternal power that shall not be taken away, and his kingdom shall not be corrup­ted. Thou art Peter, and upon this Mat. 16. Rock will I build my Church, and the gates of Hell shall not prevail against it. Christ gave some Apostles, some Eph. 4. 11 &c. Prophets, some Evangelists, some Pastors, some Doctors, for the per­fecting of the Saints, for the work of the Ministry, for the edification of the Body of Christ, &c. 'Till we all meet in the unity of Faith, and be not as Children toss'd about with the wind of every Doctrine. See more in Esa. 62: Ezek. 37. Matt. 5. 15. &c.

From which, and such like places, this Major Proposition is evident. As also from Antiquity, We must [Page 314] seek for Truth among whom the Suc­cession L. 4. de hae: c. 45. of the Church from the Apostles, and the Purity of Doctrine is main­tain'd in its Integrity, So St. Iraeneus. What I believe (says Tertullian) I re­ceived L. de praesc. c. 37. from the present Church, the present Church from the Primitive, that from the Apostles, the Apostles from Christ. And St. Austin tells us, That the succession of Priests from the Contr. Ep. Fund. c. 4. very seat of Peter to the present Bishop held him in the Church. Which if it shall not continue here on earth to the end of the World, to whom did our Lord say, Behold I am with you alwayes to the Worlds end? It is easier L. 3. de Bapt. cont. Donat. (saith St. Chrysost.) that the Sun should be extingush'd then the Church should be obscured. Concerning which, St.De utilit. cred. c. 7. Austin assures us, The Prophets have spoken more plainly and manifestly then of Christ himself. And there­fore 'tis no wonder (the same Saint affirms) That the Church hath this most certain mark that it cannot be hid. Cont. Petil. c. 104. And certainly it is not hid except to those that are lost, the Children of perdition; who seeing will not see, [Page 315] and hearing will not understand. Who shut their eyes against a light set upon a Candlestick, and are so blind as not to see so great a moun­tani as the Catholick Church. As the same Father complains of the Here­ticks of his days.

From which premisses thus prov'd, it invincibly follows, that the Pro­testant, L. 3. cont. Parm. and all other Heretical and Schismatical Churches, being wholly destitute of these inseparable badges or marks of the true Church, viz. Universality, perpetual visibility by an uninterrupted Succession of Pa­stors and People from Christ and his Apostles to this time, cannot pos­sibly be the true Church, Whose buil­der and preserver is God. All which manifestly belonging to the Church of Rome, and those in Communion with her, by most undoubted Re­cords of all Ages; it likewise, as inevitably follows, that this Church of Rome only is the true Catholick Church, and all other Communions but false Worshippers.

Thus briefly of these indubitable marks of the true Church from Sa­cred Scripture, so much made use of by the Ancient Fathers to reduce the Hereticks and Schismaticks of their times to the Catholick unity, that I may not too long detain you from beholding Miracles wrought by God in his Holy Church for the confirmation of our Faith.

SECT. II.

SUch is the Sublimity and Purity of Christian Doctrine, so su­blime in respect of knowledge, so pure in respect of practice, that if there was nothing else to witness that it came from Heaven, they of themselves are sufficient evidences, that the Author of it can be no less then of incomprehensible Wisdom [Page 317] and infinite Holiness. Notwith­standing as God was pleas'd by won­derful Signs and frequent Miracles to set his Sea [...] to attest the truth of it, that it might find entertainment from contradictors; so in after Ages (in opposition not only to all false Religions, who deny Christ, and maintain their Worship to be right, but also to many seduced Christians, who pretend to have among them the Purity of this Doctrine) the same infinite Goodness hath more or less continued Miracles in his Church, that we may see with our eyes, what we ought to believe with our hearts, and not be deceived by false Teachers.

This Heavenly Testimony God vouchsafed to the Jewish Worship whilst it was in force; and there­fore cannot in reason be denyed to the Christian Church, being in every respect a Ministration much more Divine and Glorious, and no less standing in need of such a Priviledge. Moses brought forth the Children of Exod. Israel from the house of bondage in [Page 318] signs, and wonders, and mighty deeds. The Sun stood still at the Prayer of Jos. 10. Joshua; and went back 15 degrees Isa. 38. at the earnest request of Hezekiah. The bones of Elizeus the Prophet rais'd a dead man to life. The constant cure Joh. 5. 3, &c. of Lame and Diseased persons in the Pool of Bethesda immediately after the motion of the water by an Angel, was a standing Miracle, &c. All which, with many more, were evi­dent Testimonies of the Divine pre­sence among them; that the Crea­tor and Governour of Heaven and Earth was their God in a special manner, and they his peculiar Church and People. To which might be added, their many Prophets of ex­traordinary Power and Sanctity, not only miraculous in their pre­dictions, but sometimes mighty in signs and deeds. Though 'tis ob­servable that St. John the Baptist, though more then a Prophet, then whom none greater was born of women, yet did no Miracle to attest his Mission. Doubtless not without some singular cause; perhaps because [Page 319] the Jewish Synagogue was then ex­piring and giving place to the Chri­stian Church, as a Handmaid to her Mistress, or glimmering twi-light to the Sun arising in beams of Glory.

The most remarkable Miracles of our Lord and Saviour Jesus Christ, are left unto his Church by the Evangelists, in the History of his Life and Death, That we might be­lieve, and believing have Life Eter­nal by him. After the Holy Apostles had received Power from above by descent of the Holy Ghost upon them, to fit them for the great work of converting all Nations to Chri­stianity, what wonders and signs were frequently wrought by them in the first planting of the Gospel, are made famous, and wellknown to usActs. in their Acts, related by St. Luke of Divine Authority. And how in after Ages, to this present, the Truth of Christian Belief was attested to all men by signs from Heaven, more or less wrought in the Catholick Church by her Professors, is manifest by the undoubted Records and Histories of [Page 320] the whole Christian World. Yea our Adversaries themselves, who areMagdebu. Centuria. no friends to Miracles, have distinct­ly set down and asserted manifold wonders wrought successively in the Church for 1300 Ages after Christ; and why they should not as well be­lieve the Miracles of the 14th. Cen­tury and upwards wrought in the same Church, related by as credible Authors as the former, with as much evidence of certainty, no man can imagine; but that they were resol­ved Miracles should cease before their Church had a Beeing in the World, lest they should justly be thought to introduce a false Religi­en, having not the voice of Divine Miracles to attest it. Wonderful! The frequent use of Miracles was afforded to the the first Promulga­tors of the Gospel to give give it rooting, and afterwards for increase; and no sooner comes their Religion up, but down goes Miracles to gain credit to It. As the Fathers must loose their Authority, and begin to be erroneous, when they manifestly [Page 321] assert what condemns their Doctrine: So Miracles also must be put to si­lence, and witness no longer to the Truth, because they will not speak for their Religion. And indeed themselves being wholly destitute of Miracles to confirm their new Faith, and confessing they had been so long continued in the Roman Ca­tholick Church, they were necessita­ted (if they would be obstinate in their way) though against all evi­dence of Authority, to deny any such to be now wrought in her, least thereby they should confess that she only is the true Church of Christ.

But that the strength of this Mo­tive may the better appear, I shall in the further prosecution of it; first, declare wherein consists the nature of true Miracles. Secondly, I shall set down the causes why God is pleas'd to work such signs and wonders in, and by his Church. And thirdly, I shall cull out, among infinite, some special Miracles which relate to our present Controversies; [Page 322] being no less then so many Seals from Heaven stamp'd upon them in Divine Characters, as visible evi­dences of Truth on the Catholicks side: And those who assert the con­trary, do, as it were deny God's at­testation, who can neither deceive, nor be deceived.

SECT. III.

A True Miracle is an effect beside the ordinary course of the whole Creation; and so above the Power of any Created entity, vi­sible or invisible Man or Angel. De­us solus qui sacit mirabilia magna; 'tis God alone who worketh such wonders, being the products of no less then Omnipotency it self. For the order of the Universe in the concatenation of Causes and Effects [Page 323] being set a going by the Infinite Wisdom and Goodness of our great Creator, the first mover, not by necessity of nature, but as a most free Agent according to the good pleasure of his will▪ when it seems good unto him, he can act besides this appointed course of nature; either by producing the effects of secondary causes without their con­currence, as by restoring sick and maimed persons to their perfect health and soundness in a moment, by a word; or (as we read in the Acts Acts 3. 7. ca. 4. 30. ca. 5. 3. ca. 19 11, 12, &c. of the Apostles) by Aprons and Hand­kerchiefs, and such like things, which having first touch'd the Bodies of his Saints, are applyed to the parties ill-affected for their recovery. Yea,Act. 5. 15, 16. the very shadow of St. Peter did cure many sick and infirm persons, who were expos'd in the Streets, lying in their Beds as he pass'd by. Or else by restraining and curbing in the innate vertue of secondary causes from producing such effects, to which by nature they are deter­min'd necessarily in the present cir­cumstances; [Page 324] as when the furious flames did not consume the threeDan. 3. 22, &c. Children in the fiery furnace; yea, not so much as the smell of fire took hold on their Garments: And as when the Sun was darkn'd at our Blessed Saviours passion, the Moon being in opposition to it in its natu­ral course. Or else by producing some effects beyond the activity of created Agents, to which second causes, though strain'd to the utmost with their united forces, cannot extend themselves; as causing two bodies at the same time to be in the same place, as when our Blessed Sa­viour came into his Disciples through the doors shut; or raising the dead to life again, as Lazarus was by our Blessed Saviour.

Notwithstanding our Souls being clouded with ignorance, so that we apprehend not the utmost energe­tical vertue of created causes, many things which are effected by a power secret and unknown to us, are ac­counted by us, (though falsly,) true­ly Miraculous; which indeed are [Page 325] either but Phanta [...]mes and meer deceptions;Vide S. Tho. 22 ae. q. 178. a. 2 in corp. that is, things not really done, but only seem so. Or if real­ly produced, and not in appearance only, they are done by the applica­tion of natural causes, though indis­cernable to dim-eyed reason. Vera mira, truly wonderful to us, because effected by a secret vertue: But not Vere Miracula, not true Miracles in their nature, created causes produ­cing them in the hand of quick­sighted, strenuous and nimble Agents. Of which sort are all those wonder­ful things which Magicians and Wit­ches bring to pass by the Power and assistance of the Devil. Such as the Aegyptian Magi wrought to harden Pharaoh's heart, that he might not think Moses was sent from God, or did by a Divine Power work true2 Thess. 2. 9 &c. Miracles to confirm his Mission. And Antichrist will come in great Power, and signs, and lying wonders, accor­ding to the operation of Satan; not true Miracles the only and peculiar work of Omnipotency. Antichristi De Civ. Dei l. 20. c. 19. opera possunt dici esse signa menda­cii, [Page 326] &c. The works of Antichrist (says St. Austin) may be c [...]ll'd lying won­ders, either because he shall deceive mens senses by Phantasms seeming to do what indeed he does not; or if they be true Prodigies, yet they shall draw men to believe a lye. For they shall give credit to that man of sin, as if he brought them to pass by a DivineJoh. 14 12. Power, though only are effected by natural causes unknown to them.

Now though all things are alike easie to Omnipotency, and so no Miracle properly greater then ano­ther,1 p q. cv. a. 8. corp as having eye to the Power pro­ducing such effects: Yet as more or less exceeding the faculty of created causes, and looking that way, they are truely said to be more or less Mi­raculous according to that of our Blessed Saviour Who believes in me, the works that I do he shall do also, and greater than these shall he do. And therefore Miracles by St. Thomas are marshall'd into three Heads or Classes.

First, those which wholly exceed the power of created Causes in the [Page 327] very substance of the effect. As the Sun standing still at the Prayer of Joshua; going back at the request of Hezekiah. A mortal body to be glo­rified, as in the transfiguration of our Blessed Saviour. Transubstantiation in the most holy and dreadful Sacri­fice of the Mass. Which are the greatest of Miracles, and in no sort produceable by the utmost Powers of created nature.

Secondly, such which transcend the faculty of nature, yet not if we have an eye to the thing it self that's done, but the qualification of the subject, in whom 'tis done or effected. That is, natural causes can produce the substance of the Miracle, but never in the present circumstances. As to give sight to the blind, or raise the dead to life; And does in daily vital productions, but not to one dead, As Lazarus and Tabitha were: And can give sight, but not to one blind, As he who was born so, cured Joh. 9. by our Lord and Saviour. However these being Miraculous only in re­spect of the subject wherein such [Page 328] effects are brought to pass, yet are altogether above the vertue of se­condary causes, and so as true Mi­racles as those of the first Classis.

The third and lowest sort are those which exceed the faculty of Nature; neither according to the substance of the effect, or subject wherein they are produced, but only accor­ding to the manner and order of their production. As when persons, not incurably sick or lame in the hands of Artists with an ordinary concur­rence of the supremest cause, are sud­denly restor'd to health and soundness without the help of Physick, Chyrurgery, or the usual proceedings in such cases. And so the Apostles speaking with divers tongues, which are attainable by time and industry in subjects capable of such perfections, yet in them was miraculous, in that they being igno­rant, were suddenly endowed with such extraordinary knowledge and elo­quence, to the amazement and confu­sion of their enemies. Of which sort are also sudden Thunders and Light­nings, Winds and Storms, when se­cond [Page 329] and immediate causes are not so big with such effects as to be deliver'd of them; but rather in all probability promising the contrary to the best sighted understandings in such matters.

Now such miracles as these, though always produced by a divine power when Holy persons are the Instruments, yet may, and some­times are (when God permits) wrought by Magick and compact with the Devil, who can so improve natural causes, as on a suddain to bring forth such effects. Which be­ing possible to Omnipoteny, and consequently not true Miracles in a strict and proper acceptation, but in a large sense so call'd from the won­derful manner of their production; if the Catholick Church had no other but such to attest her Doctrine to come from Heaven, they could not simply of themselves be sufficient evi­dences of the Truth of Christian Religion, and that the Workers of them are sent by God. However such wonderful effects, when they Manifestly tend to destroy the king­dom [Page 330] of Satan, invincibly prove their origen to be from the Author of Holiness. And therefore 'tis not difficult to discover when these won­ders are effected by a Divine Power and assistance, and when by the help of the Devil. Namely, when either the Sanctity of the person is such as is no way lyable to be suspected to have any dealing with the Powers of Darkness: Or if this be wanting, when the Purity of the Doctrine, as a glorious ray beaming from the Sun of righteousness, is such, that a confirmation thereof in such a man­ner cannot rationally be thought but to come from Heaven: Or when God is pleas'd, besides these inferior won­ders, to work also such Miracles by the same person, or others professing the same Faith, which cannot really be produced by any but himself. Of which his true Church was never destitute, and no other Communion could ever boast, or justly challenge.

SECT. IV.

WHen the infinite Power, Wisdom and Goodness of God is pleas'd to work Miracles in his Church, ordinarily the Instru­ments he makes use of to produce such effects, are persons eminent for Sanctity. Yet not so, as that we ought to make the number or great­ness of their Miracles the rule to judge of the degrees of their Holi­ness. Yea, 'tis not an Infallible ar­gument to conclude such an one to be a Saint; for the grace of work­ing Miracles being conferr'd upon the true Church, principally for the edification of others; a person not justified, and so not righteous in the sight of God, may be a wonder­working Instrument to save his Brethren, and yet himself become [Page 332] a Reprobate. Of which we need no more evident testimony then from the mouth of those Pleaders in St. Matthew; Lord have not we Prophe­sied in thy Name, and in thy Name Ch 7 22, &c. cast out Devils▪ and in thy Name wrought many Miracles? And yet they receive this dreadful Answer, I know ye not, depart from me ye workers of Iniquity. The cause where­of St. Austin gives us, Admonet nos Lib. 83. Quaesti. 79. qu. Dominos, &c. Our Lord puts us in mind that we may understand wicked men also to do some Miracles, which Saints cannot do. Therefore they are not granted to all Saints, least the weak should be deceived with a most pernicious errour, supposing greater gifts to be in such deeds than in works of righteousness, by which we purchase eternal life.

Now God confers this grace and wonderful power on his Church: First, for the confirmation of the Christian Faith, as his visible Seal set to it, that 'tis true and came from Heaven, as the only means to bring us thither; and ought to be enter­tain'd [Page 333] as such, by all who desire to save their precious Souls. This is manifest from the Promise of our Blessed Saviour to his Church, Mark 16. 17. These sings shall follow those that believe, in my Name they shall cast out Devils▪ they shall speak with new Tongues, they shall take up Ser­pents, and if they drink any deadly thing, it shall not hurt them; they shall lay their hands upon the Sick, and they shall Recover. This is the Promise.

See the performance in the 20 ver. And they went and Preached every where, our Lord co-operating and confirming the Word with signs follow­ing. For so the Eyes of their Au­ditors might tell them the Doctrine they heard was from God, and no humane invention, and therefore inexcusable incredulous. As in the 16 verse, Whosoever Believes and is Baptiz'd, shall be saved, but who be­lieves not shall be damned. Hence it is, that Signs are said to be for Un­believers, that by such evidences of Truth they may be Converted, [Page 334] and all the ends of the Earth see the Salvation of our God.

And this way of Divine attesta­tion, the wisdom of God hath thought good to use, as most pro­portionably to our present capaci­ty, and consequently most likely to produce the effect for which 'tis in­tended. For Truth entring into the the closet of our Soul through he port of our Senses; as by the in­nate light of the understanding, with an ordinary concurrence of the prime cause, man can attain to some degree of the knowledge of God by natural effects, and is utterly inex­cusable if he does not: So to induce us to the belief of things wholly su­pernatural and unattainable but by Divine Revelation, he's pleas'd some­times by extraordinary and super­natural effects, namely Miracles, to work upon our Senses, that we might believe and be saved; or we rendred inexcusable, when unbelief shall be laid to our charge. And therefore 'tis said, [...] believes not Mar. 16. 16. are condemned already. As having [Page 335] nothing to say for themselves, in that they so wilfully shut their eyes in Sun-shine. that they might not see and be converted. And our BlessedJoh. 15. 22, &c. Saviour says elsewhere, If I had not done those works among them which none other hath done, they had not sinn'd, but now they have no excuse for their sin.

But as Miracles are to beget Faith where 'tis not, so the next use of them is to give strength and growth to it, where 'tis already planted, least at any time we should have a heart of Infidelity to depart from the Truth received; either by flat Apo­stacy, which more rarely happens; or by Schism and Heresie, which are Satan's commonest snares wherein he catches unwary Souls to their de­struction. What can they say for themselves, to whom in so much Heavenly Light the Cross becomes a stumbling-block, so as to fall away from their stability; or once fallen, if they will not rise again, and be re­call'd into the bosom of the Catho­lick Church by the voice of such [Page 336] wonderful works crying aloud after them; even sufficient to engrave Faith in a rocky-hearted Jew, and introduce belief into very Infidels?

From whence appears the absurd­ness of that Protestant Thesis, That all Miracles are now ceased in the Church. For besides indubitable testimonies from clouds of Witnesses enough to satisfy any rational man, these causes yet continuing, viz. Infidelity, Heresie and Schism, God will also still continue the same super­natural effects to beget or confirm supernatural Faith in the Souls of men. But why they are not so fre­quent as in the first planting of the Gospel, this may be one reason, in that the true Church being mani­fested to the World by those Mira­cles, which more or less in every Age are wrought in her Communi­on, and her's only, entitle her justly to all the rest confirming the same Faith, which others cannot claim by the like evidence. For the prin­cipal end of Miracles being for the confirmation of true Faith, taught [Page 337] by Christ and his Apostles to the World, either to give it birth or growth, if God did vouchsafe to work in the same manner such won­derful Signs and Prodigies by any persons in other Communions than his Catholick Church, they could not be sufficient Testimonies from Heaven of Divine Truth, but be instrumental likewise to set a lustre on deeds of Darkness, and harden poor seduced Souls in erroneous Worship. Neither had the Ancient Apologists for the Christian Faith rationally made use of Miracles as a convincing argument of the Truth thereof, if Infidels, or others, could have produced justly the like evi­dences to give Testimony to their false Religion. See Heb. 2. ver. 3, 4. St. Joh. 5. 36. ch. 7. 31. ch. 9. 30. ch. 10. 28. ch. 15. 22, 24. Hence St. Gregory, Quia carnales adhuc, &c.Hom. 2. in Evan. Because the Disciples being yet carnal could not understand his mysterious words, he proceeds to a Miracle, a blind man receives his sight before their eyes, that who understood not the [Page 338] words of Divine Mystery, Heavenly deeds might work Faith in them.

Thirdly, God works Miracles in his Church to manifest the extraordi­nary Sanctity of some persons to whom he's pleas'd to vouchsafe a special Honour, and thereby pro­poses as singular examples for others to imitate in their glorious walk­ings. And this is done either while they are living, or after death by their Sacred Relicks and Interces­sion; and sometimes in both they are alike glorified by him who only works Miracles, whomsoever he makes choice of for the Instruments. Which no false Worshipers in the World can challenge to their Pro­fession. Yet that such have been, and are still wrought by Saints in the Communion of the Roman Ca­tholick Church, there are as good proofs to evidence it to the World, as that there was such a man as Hen­ry the 8th. once King of England. Which certainty none pretend to deny.

And though Protestants cannot lay claim to any true Miracles for the confirmation of their Faith and practice, yet how fain they would have their new Religion so attested, is manifest in that they greedily catch at shaddows, and interpret any thing that's somewhat strange and not ordinary, as the singular actings of God in their behalf. Or if any among them observe some au­sterities in the contempt of worldly Pleasures and Contentments, (which is so frequent among Catholicks,) presently this is a Sanctity without parallel, and by the wind of vain­glory is puffed up to the Prodigious greatness of a wonder. And I con­fess, if all rare things are Miraculous, this among them may justly be so accounted.

To these I might add the mani­festation of the power of his God­head, and the riches of his Good­ness towards his Church, by such extraordinary workings, beside the course of universal nature, to make up the number of his Elect and con­summate [Page 340] them in Glory But these last are not proper to my present purpose, and the former related rea­sons are those for which God is pleased principally to work Mira­cles in the true Church; and ought to be operative upon rational Souls, to bring them to the knowledge, and the embracing of the Truth.

SECT. V.

ST. Austin having related someDe Civi. Dei l. 22. c. 8. Miracles wrought upon De­votes at St. Stephens Shrine by his spe­cial intercession, whereof himself was an eye-witness, affirms, That if he should record all that he knew to have been done in those Territories, he [Page 341] must fill Books. And so might I too, with much more reason, if I should set down but the tenth of those which concern the present Contro­versies between Protestants and Us, having confin'd my self to no less li­mits then the Christian World, affor­ding innumerable Miracles, the truth of which cannot justly be questi­on'd, because deliver'd to our know­ledge with as much certainty as mat­ters of fact are capable of. How­ever I shall be brief, and only select out some few which I conceiv'd most convincing to Souls yet hardned with unbelief. And had wholly spar'd this labour, but that I know particulars are pr [...]ssing and power­ful, being fallen unhappily among Gospellers, who besides other evi­dences of Truth, will not believe except they see signs and wonders to attest our Faith. And which is far worse, as the Scribes and Phari­sees Mat. 12. 38. demanded of our Blessed Sa­viour, A sign from Heaven to witness he was sent from God, when a Mira­cle just now wrought before their [Page 342] eyes was yet warm: So this evil ge­neration, while they are surroun­ded with the Heavenly light of Mi­racles wrought in the Church, yet seeing will not see, and ask of us a sign from Heaven to confirm our Doctrine. Which that we are not destitute of, I hope what follows will give them satisfaction.

I begin with the Blessed Sacra­ment of the Altar, which our Ad­versaries call our Idol, being it self the greatest of Miracles, or rather a concourse of many in a most won­derful and mysterious manner, and therefore hath been attested often­times by others to confirm our Faith in a point so far transcending the comprehension of our intellectual powers. And were so operative,Circa an. 1050. among other Arguments; one Be­rengarius, the first that ever denyed the real presence of Christ in the blessed Eucharist, that he recanted and abjured his Heresie, to believe as formerly he had done the un­doubted Doctrine of all Ages.

St. Bernard saying Mass in theIn vita Ber. c. 2. ca. 3. Cathedrall at Millain in a great Assembly, they presented to him a Woman who had been a long time vexed with a Devil, earnestly re­questing his help, with a strong be­lief that God would free her by his Intercession. Being overcome with their intreaties, and the miserable Object, proceeding in the Sacrifice, as oft as the Sacred Host was to be signed, he turning towards the wo­man, made also as often the sign of the Holy Cross upon her. Which how ill the unclean Spirit could en­dure, he quickly discover'd by more lamentably tormenting the poor wretch. The Holy man having now finish'd the Lords Prayer i [...] the Ca­non, makes a fiercer on-se upon the Enemy; for putting the most Sacred Body of our Lord and Saviour up­on the Paten, and holding it over the womans head, said, Ʋnclean Spirit, thy judge is present, a Power above thee is present, resist now if thou canst; he's present who being ready to suffer for our Salvation, said, now shall [Page 344] the Prince of this World be cast forth. This is that Sacred Body which was assumed of the Blessed Virgn, that Body which was nail'd unto the Cross, which was laid in the Grave, which rose from Death, which in the sight of his Disciples ascended into Heaven. Wherefore in the dreadful Name of this Majesty I command thee, thou Malicious Spirit, to depart out of this hand-maid of God, and presume not hereafter to touch her. Whereupon the unclean Spirit playing the Devil indeed, by exceedingly tormenting her, because his time was short, in rage and fury left his habitation, as soon as the Pax was given, after the Saints return unto the Altar. And she being so miraculously re­cover'd, gave thanks to the Almigh­ty goodness, and beholding the happy Instrument of her deliverance, cast her self humbly at his feet.

Thus our most merciful and powerful God was pleased to re­ward the Faith of his People, to magnify his Servant in their sight, and manifest his invisible Deity un­der [Page 345] the visible species by this won­derful effect. And truly methinks, those very words spoken by so great a Saint, and confirm'd by so evi­dent a Miracle, if well consider'd and laid to heart, could not but as well dispossess the Sacramentarian Hereticks of their Devil of Unbelief concerning this dreadful mystery of our Holy Faith, as they did that Woman of the unclean Spirit, wherewith she had been so long vexed. A Miracle no less famous then evident, for it follows in the Author, Fugato diabolo ingens per Ecclesiam tollitur murmur, &c. The Vita S. Ber woman being dispossess'd, the Church ecchoed with sounds of joy, old and young bless God sor't, and what was done at Millian is noised abroad through all Italy.

At Brussels in Flanders some Jews Ann. Ch. 1442. having stollen the Consecrated Hosts out of the Tabernacle of St. Catha­rine's Chappel, on Good-Friday fol­lowing with intention in despite of our Blessed Saviour, to put to death again, as much as lay in their Power, [Page 346] the Lord of Life, stabbed the Sacred Hosts with Pen-knives and Bodkins; from which wounds miraculously issued out drops of Blood to their great astonishment and confusion. At which being horribly amazed and terrifyed with the apprehension of some present judgment to fall upon them, not daring to touch the Sa­cred Hosts, they sent for one Catha­rine, formerly a Jew, now a Chri­stian, and confessing to her what they had done, and what had hap­ned, desired her to take away the Consecrated Hosts, and keep the whole business secret from the Chri­stians. She promised; but trou­bled in Conscience at the horror of the Fact, carrying with her the Blessed Hosts, revealed it to the Clergy of the City. Whereupon af­ter a full tryal and examination, the said Jews were condemned to be Burnt for this most execrable Im­piety, and Executed accordingly. Part of which miraculous Hosts being kept in the aforesaid Chappel, and part in the great Church of St. Gu­dile [Page 347] in the said City, God was plea­sed to work many Miracles upon such persons who resorted thither out of special Devotion to the said wonderful Hosts; the blind recove­ring their sight, the sick their health; the lame their Limbs, leaving their Crutches behind them as monuments of Gods extraordinary mercy by Gods means vouchsafed unto them. Of all which there's no reason to doubt, being attested by Witnesses beyond all exception, and thereup­on approv'd by authoriz'd persons, were committed to the publick Re­cords of those places, for the confir­mation of the Churches belief in the mysteries of that most wonderful Sa­crament, so much Blasphemed by Jews and Hereticks.

Pontianus relates, That one PaulL. 5 de Mirahil. Form having stollen two Consecrated Hosts, sold one of them to the Jews, who out of malice and contempt stab­bed it, saying, If thou be the God of the Christians, manifest thy self. Whereupon to their confusion, and con­firmation of our holy Faith, Blood mi­raculously [Page 348] issued out of the dreadful Host. Which being discover'd, thirty eight of them were Burnt at Knob­lock in Brandenburg, and all the rest banish'd out of that MarquesateL. de locis Com. p. 87. Epist. 116. for this horrible Fact. As 'tis record­ed also by John Mandevil a Prote­stant, and Osiander a Lutheran.

I cannot but relate what Thomas Waldensis our Country man relates he was an eye-witness of in St. Paul'sTom. 2. de Sacr. ca. 63. Church in London, Where one of Wickliff's Disciples, who renewed the Heresie of Berengarius in these parts, being commanded by the Arch­bishop of Canterbury, to acknowledge the real Presence of Christ in the Blessed Sacrament, and adore him; he refusing, said, A Spider deserv'd more veneration than the Eucharist. And forthwith from the roof descended a monstruous Spider to his Blaspemous Lips, which the standers by could hardly keep from running into his mouth, which had spit worse Venom against our Saviour.

Who desire further satisfaction in this particular, let them consult Pas­chasius [Page 349] de corp. & Sang. Christi. Al­gerus de Sacramentis. Among the more Ancient St. Cyprian de lapsis, Prosper. de praedict. part. 4. cap. 6. S. Greg. l. 2. Dialog. & Petrus Dia­conus in vita S. Gregorii.

As for the Catholick practice in having recourse to the intercession of Saints glorified, and veneration of their Sacred Reliques, Antiquity and all Ages abound with unquestio­nable Miracles, as so many Seals set upon them by the hand of God for their approbation. St. Austin re­latesDe Civit. dei l. 22. c. 8. Epist. 103. Ser. 31, 32, 33. many; the certain knowledge of some of them being conveyed to his Soul through the windows of his own eyes, the rest famous and of undoubted verity. See also Greg. Turon. l. 1. de gloria Martyr. Baro­tom. 5. an 416. Niceph. l. 4. Hist. Eccl. ca. 9. Theod. Ser. de donis col­latis intercessione Martyrum. One or two will not tire the Reader:

There was one Martial a chief man his rank, Aged, and much abomina­ting S. Aug. l. 22. de Civ. c. 8. the Christian Faith: Who being dangerously sick, and much importun'd [Page 350] with the Prayers and Tears of his Daughter and Son in Law, who were Christians, to be Baptiz'd; refus'd, and in sullen indignation thrust them from him. His Son in Law thought good to go to St. Stephen's Memory or Shrine, and Pray there earnestly for his Conversion. Which performing with great devotion in sighs and tears, and so departing from the Altar took some Flowers, and at night laid them at his Fathers Head. He took his rest, and behold before morning cryes out to send for the Bishop, (who then by chance was with me at Hippo) and understanding he was absent, desired his Priests to come to him. They came, he confesses his Faith in Christ, and was Baptiz'd among the wonders and joy of them all. And afterwards as long as he liv'd, for he liv'd not long after, he still had in his mouth, Christ receive my Spirit; which were the last words of Blessed Stephen when Martyr'd by the Jews.

God was pleased to reveal by a Vi­sion to St. Ambrose where the Bodies of the Holy Martyrs Gervasius and [Page 351] Protasius lay buried, and 'till then uncorrupted, in a place not well be­fitting those Sacred Reliques. Their Graves are open'd, their Bodies taken up, and while they are carried in so­lemn Procession to be honourably In­ter'd in the Cathedral of that City, many possess'd with unclean Spirits were perfectly cured; and a certain Citizen well known to all the Inhabi­tants, who had been blind many years, hearing the noise ask'd the cause of their present Jubilee: Being told it, he leap'd for joy, and desired to be led to the Bodies, whither being come, he begg'd to be admitted to touch with his Handkerchief the Bier made Holy with those Sacred Reliques: He did so, and applyed it to his Eyes, and forthwith recover'd his sight, to his ex­ceeding great joy, and admiration of them all, giving glory to God for vouch­safing such Honour to his Saints. St. Austin mentions this also in his 9th. Book of Confess. chap. 7. and de Ʋnit. Eccl. c. 10. St. Ambr. Epist. 85. ad Sororem. & Ser. 91. Whole Volumes might be writ of undou­bted [Page 352] Relations of this nature, and yet Protestants will not believe, but follow prophane Vigilantius, says St. Austin and the Catholick Church what they can to the contrary.

For the confirmation of Purga­tory, I shall insert one or two Mira­culous Relations out of Venerable Bede; whom I have made choice of because our Countryman, and as of great Learning, so of singular Inte­grity, which other circumstances concurring in him, render his Histo­ry most unquestinable. I give you not all, nor always his words, but am Faithful to his sense and mea­ning.

A noble young man by name Imma,L. 4. Hist: ca. 22. in a battel between Ecgfrid King of North-humber and Edilred King of Mercia, being left for dead among the slàin, at last reviv'd, and seeking help was taken by the Enemy, and carried to their Governour; before whom counterfeiting himself a Countrey Fel­low that brought Provision to the Ar­my, care was taken for him; and be­ginning to gather strength, command [Page 353] was given to fetter him with Chains, that he might not escape by night; but by no means could he be bound, seeing no sooner were they gone who bound him, but the Chains loosed of them­selves. For he had a Brother by Name Tunna, a Priest and Abbot, who hearing he was slain in the battel, came to seek his Body, and finding one very like it, carryed that away for the Body of his Brother to his Monastery, where he honourably interr'd it; and took care that many Masses should be said for the Absolution of his Soul. By reason whereof none could bind him, but forthwith he was loosed. The noble man, whose Prisoner he was, began to wonder, and suspecting Magick, de­manded of him the cause thereof: Who answered, I have a Brother who is a Priest, and I know, he supposing me to be dead, says Mass often for me, as if I was in another life, where my Soul might be loosed from pains by his in­tercessions. This pass'd on, and be­ing perfectly recover'd, he sold him to another; but what kind of bonds so­ever were put upon him they were all [Page 354] loosed; but most commonly after the third hour, when Masses are usually celebrated, All which he relating to his Brother after his Redemption, his conjectures were found to be real Truths. And many hearing these things from the foresaid man, were inflamed with Faith and De­votion to Pray, to give Alms, or offer to our Lord Sacrifices of the Ob­lation for the deliverauce of their de­ceased Friends. For they understood that the saving Sacrifice was prevalent for the everlasting redemption of Soul and Body. This History I had from some who heard it from the person him­self on whom this Miracle was wrought, and therefore have inserted it for an undoubted Truth.

The other is in the 13th chap. of his 5th. Book of the foresaid Histo­ry, whereof I shall only take so much as I conceive opposite to our present purpose.

In these days a notable Miracle to be equall'd to those of old happ'ned. For to stir up the living from a Spiri­tual death, a certain man, by name [Page 355] Drithelm, dead for some time, was raised again to his Natural life, and related many things which he had seen worthy to be remembred. An Housholder he was in the County of North-humber, living Religiously with his Family. Whom sickness sei­sing on, and encreasing dayly, at last agonizing, died in the beginning of the night. But reviving about break of day, and sitting up suddenly, the weep­ing Watchers fled away for fear, his Wife only, whom love had fixed, (though trembling and quaking) stay'd behind, Whom he comforting, said, Fear not, for I am truly risen from Death, and permitted to live again among Mor­tals: But from henceforth in a far other manner then I have been ac­customed. And presently rising, went to the Chapel of the Village, and con­tinuing in Prayer 'till day, then di­vided his Estate into three Portions; one for his Wife, another for his Chil­dren, and the third, which he reser­ved for himself, he without delay di­stributed to the Poor, that he might have Treasure in Heaven. And not [Page 356] long after, being now freed from the cares of the World, he came to the Mo­nastery of Mailros, which is almost surrounded with the River Tweed. And taking the Tonsure, liv'd in a private Cell which the Abbot had pro­vided, and there continued to the day of his death in such Contrition and Austerity, that though his Tongue were silent, his Life did speak what won­ders he had seen above others. Now the Vision was this.

My guide, said he, had a shining countenance and bright apparel, we walk'd in silence, and (as I thought) towards the Solstitial rising of the Sun▪ At last we came into a Valley of vast breadth and deepness, but of infinite length, which being scituate on our left hand, did present unto us one side very terrible with enraged flames, the other not less intolerable with storms of Snow and Hail overturning all things. Both were filled with Souls of men, which seem'd now and again to be toss'd hither and thither as with the horrible violence of an impetuous tempest. For not being able to en­dure [Page 357] the fury of the excessive heat, (poor Souls!) they threw themselves into the midst of the insufferable cold. And when they could find no rest nei­ther in those Winter quarters, again betook themselves to the torrid Zone, &c.

Knowest thou, said my Guide, all these things which thou hast seen? I answered, no, he replyed; that Valley, which you behold so terrible with into­lerable heat and cold, is that place wherein the Souls of those are to be pa­cified and chastis'd, who deferring to confess and amend their wickednesses, fly at last to repentance on their death­beds, and so leave their Bodies; who yet, because they confessed and repen­ted, though but before their departure, shall at the day of Judgment be all re­ceived into Heaven. But the Prayers of the Living, and Alms, and Fasts, and especially the saying Masses do help many, that they may be freed be­fore the day of judgment, &c.

And this I had, says S. Bede, from one Genegils a Monk and Priest, of a very holy and rigid life, who often [Page 358] convers'd about these things with this miraculous Liver, so famous for his wonderful Austerities and Visions, that both by word and deed he wrought powerfully on many to repent and spend their time well, on which depends ever­lasting bliss, or eternal misery.

And yet Protestants are never the better, refusing to believe that there is never a Purgatory for peni­tent Souls thoroughly purg'd at their departure from their Bodies, though this man and others have been sent from the dead to testify to the World the truth thereof. Which I confess I cease to wonder at, when I consider, that they are deaf to the living voice of the Ca­tholick Church.

If I should proceed in relating what wonderful Miracles God hath been pleased to work for the Appro­bation of a Monastical Life from Heavenly, by men famous in that Angelical Profession, both in for­mer and later Ages; as St. Benedict, St. Bernard, St. Dominick, St. Fran­cis, St. Teresia, St. Ignatius, I should [Page 359] utterly destroy my intended brevi­ty; and therefore refer you to their Lives faithfully transmitted to Po­sterity. But especially to the won­derful Life of that great Saint and Patriarch of Monastical Profession in the West, S. Benedict, which the Church owes to that famous Light and Doctor St. Gregory, deserved­called Englands Apostle.

For he was embarqued, and on his way to bring the glad tydings of the Gospel to our Nation, though recall'd to Rome against his will and inclination. And afterwards when advanc'd to the Popedom, he sent St. Austin and his fellow Monks to perform what he intended. WhoAnn. Ch. 596. succeeding in the Holy attempt, and converting Edilbert King of Kent with his People, and from thence diffusing the Christian Faith by de­grees into other parts, did Preach and establish all those doctrines, rites and Ceremonies practis'd at this day by the Church of Rome, as Prote­stants confess, being fore'd to it by the evidence of unquestionable Re­cords. [Page 360] And yet now esteem'd by them but as Superstitious Innovati­ons, though God has been pleased to own them for his, and confirm the word and practice of the said Teachers with following Miracles, which were wrought so frequently by the Holy Monk St. Austin, that B. Gregory exhorts him him to Humi­lity in these words, I know most dear L. 1. Hist. S. Bedae c. 31. Brother, that Omnipotent God hath shown great Miracles by you to the Na­tion whom he would have elect. Where­fore 'tis necessary that concerning this Heavenly gift you rejoyce with trem­bling, and tremble with joy. You may rejoyce in that the English Nati­on is brought to inward Grace by these outward Miracles. But fear, least by reason thereof the infirm mind should exalt it self in presumption; and while 'tis extoll'd with honour abroad, be depressed at home with the levity of vain Glory, &c.

And why these Miracles wrought by the said Saint in his Apostleship should not be evidences, as well of his Mission and Doctrine, as those [Page 361] accompanying the first Promulga­tors of the Gospel to the World, no reason sufficient can be given. This I am sure of, as they converted In­fidels, so they stop'd the mouths al­so of the Britains who long before had received the Christian Faith, and in some few external Observance differ'd from him. About which the British Bishops and the said Apostle meeting to make up a per­sect unity between them, when nei­ther Arguments, nor advice, nor entreaty, nor reproof could pre­vail to perswade them to the Catho­lick customs in the observation of Easter, Tonsure, and some other Ce­remonial Rites in Baptism; A blind man was brought in, and they up­on tryal not obtaining of God a Mi­racle for the confirmation of their practice; Tandem Augustinus just a necessitate compulsus, &c. (they are St. Bedes words) At length AustinHist. l. 2. ca. 2. forced with just necessity, bowed his knees to the Father of our Lord Jesus Christ, beseeching him, that he would restore to the blind man his lost sight, [Page 362] and by the corporal illumination of one. Spiritual Grace might enlighten many Faithful hearts. Hereupon im­mediately the blind man receives his sight, and Austin is extolled by all for a true Preacher of the Supreme Light. Then the Britains confess indeed that they perceived it was the true way of righteousness which Austin Preached.

This I had not specifyed, but that I know some English Protestants, against all History and common sense, derive their Religion from the An­cient Britains: Who differ'd only from the Apostle of the Saxons and his Converts in some few External Rites, which afterward in tract of time they generally receiv'd, and in the interim acknowledg'd to be wor­thy of acceptation, while the fresh wounds of deeply-resented injuries were the greatest cause of non-con­formity.

One more I cannot pass over in silence, because I conceive it such as may much conduce to the convicti­on and conversion of our Adver­saries. 'Tis to be found in the Life of St. Bernard to this effect.

In the part of France about Thou­louze, L. 3. c. 5. one Henry an Apostate Monk by deceitful words perverting the Souls of many with Heretical Doctrines, prevail'd so far that every where thereabouts the Grace of Baptism was denyed, Prayers and Oblations for the dead were mock'd at, Invocation of Saints derided, Excommunications of Priests, Pil­grimages of the Faithful, building of Churches, Consecration of Oyl and Chrisme, and all Ecclesiastical Constitutions, were despis'd. Our cause in England.

St. Bernard being intreated by the Catholicks sadly lamenting to see so many poor Souls seduced to follow an Apostate, as if he had been an Apostle, was conquer'd by their Prayers, and came thither to hinder the further spreading of so contagi­ous an evil, and to try his skill on the infected. Where Preaching with wonderful demonstration of Spirit, as well as admirable Eloquence, he in a short time instructed the Ig­norant, strengthned the Weak, re­call'd [Page 364] the Wanderers, restored the Subverted, put to sil nce the Per­verters, God confirming his Doctrine with signs following. I shall relate but one so home and evident, thatCap. 6. l. 3. praed. 'tis enough to convert and confound all Contradictors.

During these his travails in the work of an Evangelist, being come to the City of Sarlet, the Sermon ended, they brought to the Servant of God Bread to be blest and distri­buted among the Faithful, as is the custom in Catholick Churches. Which he blessing in the Name of God, with his hand elevated making the sign of the Cross, said, By this ye shall know that the Doctrine which we Preach is true, and the things which Hereticks would perswade you to, are false, if your Sick tasting this Bread, shall be recover'd.

A venerable Bishop present, fea­ring the tryal, said, They shall be healed if they take it believing▪ To whom the Holy man replyed in a full belief of the event, I say not so, but such as tast it shall be healed, and [Page 365] thereby know us to be truly sent of God. Whereupon a great company of Di­seased persons tasting of the said Bread, forthwith recover'd, Praying God for such singular manifestations of his Truth and Goodness. And the Fame thereof spread round about.

Now what more express Testi­mony by Deeds can be given from Heaven for Prayer for the Dead, and Mosses for them, Invocation of Saints, Consecration of Chrisme, &c. which were then opposed by those Hereticks, and now denyed by the Protestants, their Successors in false Doctrine, against the conviction of Miracles from Heaven.

And now I have done with this Motive, only give me leave to say, that if Protestants could produce the like Miracles to attest their Faith and practice, they would make the World ring with the noise of them in every place, and crying Victory, set up their triumphant Banners with this, or some such like Inscrip­tion or Motto, God with us against [Page 366] the Roman Church. And then add some such Invective as this in their Popular Sermons, See what hard­hearted Wretches the Papists are, who wholly given over to a reprobate sense, will not acknowledge our Doctrines to be glorious and revealed Truths of Je­sus Christ, which he hath witnessed for such to the whole World by the thundring voice of Divine Miracles.

SECT. I.

FRom works of Wonder, we pass to works of Piety, to point out to us the true Church of God; which, though less admired, yet are far more precious, as being that Di­vine Seed, the Fruit whereof is e­ternal Glory. For we Spiritual Tra­vellers, [Page 368] cannot come to rest our selves in the Heavenly Jerusalem, but by walking perseverantly in the path of Holiness.

Now, this Holiness is not to be had but in the true Church, whose attribute is not only Catholick, but also Holy, as we profess in the Creed, and distinguishable by it in the Ef­fects from all different Communions whatsoever; who, though they may cloak their deformity with Angeli­cal appearances, yet in reality are Synagogues of Satan, having a form of Godliness, and denying the power thereof. And the truth is, though by sad experience I found that the Pro­testant Church, (especially that part of it which I judg'd more pure in Doctrine,) could not lay claim to much Sanctity, still crying down the Puritans for meer Hypocrites, whose zeal in their way did shine far brighter to dazle vulgar eyes▪ yet such prejudice I had conceiv'd a­gainst the Church of Rome by my education in a contrary Religion, that I thought her really Antichristi­an, [Page 369] and Holiness to have no more agreement with Her, then light with darkness, or Christ with Belial. So that after the Divine Goodness, by strowing Thorns in my indirect ways, had made me sensible what a bitter thing it is to forsake Him, the Fountain of living Waters, for bro­ken Cisterns; and had put me upon a serious Inquisition to find out Truth and Holiness, to follow Them: it was no less wonder then satisfaction to me, to meet with such heavenly Doctrine, and such holiness of Life in the Roman Catholick Church, and no other Communion divided from Her: And I plainly discover'd, that Protestant Leaders could not detain their followers in Schism and Heresie, but by keeping them in ignorance of the right Faith and Worship of the Roman Church, and laying to her charge such Doctrines and Pra­ctices which are not justly imputable unto Her. Yet this Motive was set more home to my heart, when my eyes were made happy spectators of some of that innumerable Company [Page 370] of her Members, who in the continu­al exercise of most sublime Spiritua­lity, live more like Angels then men, though in mortal Bodies. But most of all, when our Lord was pleased so to shine upon me with the extra­ordinary light of his countenance, as to bless my weak endeavours, in following (though afar off) those Stars of the first Magnitude, beauti­sying his Heaven on Earth in their glorious courses. And truly I have from hence such a strong persuasion of Truth to be in the Church of Rome, wrought in my Soul, that, was there no other Motive to con­firm me in the Catholick Religion, my heart very much deceives me, if I should not upon this score rather forgo my life, then forsake my pre­sent Faith to become a Protestant. Thus, by the grace of God, this wrought on me; and that it may work on others, I thus proceed.

SECT. II.

OUr Creed assures us, that Holi­ness is a badge of the true Church, that being one Article of the twelve, I believe the Holy Catho­lick Church. The Psalmist tells us, That Holiness Beautifies the House of Ps. l. 92. God for ever. We learn from our Blessed Saviour, That a tree is known Mat. 7. 16, 17, 18. by its fruit; and therefore as a good tree cannot bring forth bad fruit; so a bad tree cannot bring forth good fruit. The great Apostle of the Gentiles informs us, That Christ gave himself Eph 5. 26, 27. for his Church, cleansing her by the laver of Baptism in his word, that he might present her to himself a glorious Church, not having spot or wrinkle, but that she might be holy and unspot­ted. And beside Precepts, the Evan­gelical [Page 372] Law doth councel us to walk in a way of sublime perfection, by following Christ our Master with no ordinary Cross on our shoulders; which Protestants think insuppor­table, yea impossible, and 'tis so in­deed to flesh and blood. But he who invites us to it, hath born the burden of it himself, that it might become not only tolerable, but easie and delightful to willing Souls. Else we had never heard from his Sacred Lips. Qui potest capere, capiat, He Mat. 19. [...]2. that can receive it, let him receive it. After he had told us of those who make themselves Eunuchs for the Kingdom of Heaven. And after­wards, If thou wilt be perfect, go and ver. 21. sell all that thou hast, and give to the poor, and thou shalt have treasure in Heaven, and come and follow me. And to make this Heavenly Coun­sel more operative, assures us, That whosoever forsakes House, or Brethren, ver. 29. or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for his Name sake, shall receive a hundred fold, and also inherit everlasting life.

Now the rayes of this sublime Ho­liness do not only shine forth glori­ously in the Lives of Catholicks; a­mong whom multitudes of Souls en­flamed with the fire of Divine Love, by forsaking whatsoever is near and dear to flesh and blood, by a gene­rous and wonderful contempt of the World, the Honours, Riches, and Glory of it, by Crucifying even the Lawful Pleasures of the Flesh, by a perfect abnegation of their Wills in exact obedience to Spiritual Di­rectors, by wholly devoting them­selves to a Life of Spirituality, in the continual exercises of Prayer and Mortification, Do perfect Holiness in the fear of God. These are those Angels on earth who make them­selves Eunuchs for the Kingdom of Heaven; who breathing after per­fection, and panting after Glory, make God their only Treasure; who with Mary, chusing the better part which shall never be taken from them, do forsake all things whatso­ever to follow Christ. These are those Virgin-Souls, Who cleansing 2 Cor. 7. 1. [Page 374] themselves from all defilements of Flesh and Spirit; or as St. Paul else­where Phrases it, Sollicitous to be holy in Body and Spirit, are altoge­ther1 Cor. 7. 32, &c. busied about the things of our Lord, how they may please him. Who spend their lives in voluntary Afflictions, in wonderful Austerities, in much Patience, in admired Cha­stity, in Love unfeigned, in pro­found Humility, in Watchings and Fastings, in Solitude and Silence, in Prayer and Contemplation, in ab­straction from Temporal Affairs, that no ordinary pollutions of sin contracted by conversing with the World may sully the purity of their hearts, which only makes them pre­cious in the Eyes of their Spiritual Bridegroom, and in a most inexpres­sible manner united to him. And indeed by these means vigorously prosecuted with perseverance, they at length arrive to such a transcen­dency and forgetfulness of all crea­ted things, to such a contempt and annihilation of themselves, to such a Heavenly-mindedness and atten­tion [Page 375] to God only, to such glorious manifestations of him, to such a gust­ful knowledge of his infinite per­fections, to such an experimental apprehension of the Divine pre­sence within them, to such an un­speakable fruition and repose in him with the full extent of their wills, that in a manner they become deify'd, and enjoy as much of Hea­ven as Souls are capable of in mortal Bodies. Which most intime union and communion with God, so sublime and ravishing, none either are, not can be partakers of, who walk not in the use of the same means, where­by it only is attainable.

For purity of heart is a necessary and the immediate disposition to di­vine union, and according to the degrees of Holiness in the Soul, this glorious union is more or less parti­cipated. Now the nature of Sancti­ty consisting in a separation, as well of persons as things and places from profane and common uses, with a special reference to God; or as some explain it, importing principally two things: [Page 376] First, Purity in being wash'd from the filth of sin, and drain'd from the pol­luting commixture of terene dregs; (which the Greeks had an eye to in expressing a Saint by the word [...], that is, one without Earth.) Second­ly, Firmness and Stability in the wayes of God; it necessarily fol­lows, that those Happy Souls more especially attain to this transcen­dent union with God, who become perfect Nazarites in separating them­selves from the World and the things of it, that they may the better love, and please, and serve God with all their Heart, with all their Mind, and with all their Strength: And to con­firm their Wills in these endeavours after the perfecting of Holiness, do by Religious vows offer themselves to God, that he may be wholly theirs, and they wholly his for Time, and for Eternity.

Now I appeal to Protestants them­selves, whether these means of Sanctity are to be found among them, who not only practice not, but deride and Scoff at this sublime [Page 377] way to perfection in the Church of Rome, making themselves merry with our Devotions. But as Wis­dom, so Holiness is manifested by effects in her Children. And there needs no more to testify who is their Father.

And if any doubt whether such earnest endeavours after Holiness, and this sublime way of walking with God, by having our Conversation in a manner continually in Heaven while we are on earth be the con­stant Doctrine of the Roman Church, if they will be pleased to consult Catholick Authors, they may receive abundant satisfaction from that in­comparable Book of the imitation of Christ, the Heavenly Writings of St. Francis de Sales Bishop of Ge­neva, the excellent Works of Ludo­vicus Granatensis, so famous for practical Divinity, that sublime Piece of Spirituality the Scale of Perfection; and to name no more, Sancta Sophia; for Books of this nature are infinite.

And if they desire to see the best Commentaries of such Heavenly Doctrines; in those happy Countries where Catholick Religion is publick­ly profess'd, they may (waving the failures of some, who like as in the Colledge of the Apostles, such is humane weakness, deviate from what they are taught, and what they profess,) be eye-witnesses of the Angelical Lives of thousands of Ho­ly persons, to their admiration, and confusion also, if they will not be moved to repentance by such exam­ples. And methinks, the most un­derstanding Protestatents, who ac­knowledge for glorious Saints many who live and die in the Roman Arms, when a Protestant Saint was never heard of, and notwithstanding will not tread in their Holy Steps, do sufficiently condemn their own practice, and in effect say, We know the way to Heaven, but will not take it.

SECT. III.

NO man can be ignorant that the Religion of Protestants doth disclaim against the practice of this super-eminent Sanctity, and con­demns it in Catholicks as meer Su­perstition and Will-worship. For­getting, or not regarding that 'twas first councel'd by our Blessed Savi­our, Preach'd unto the World by his Apostles, and practis'd in all Ages of the Church. Indeed for Protestants to have commended it, and yet not to follow it; was too gross an absurdity to gull the World withall, and would have given too palpable a lye to the godly name of Reformation. They were resolv'd therefore to enlarge the narrow way [Page 380] to Heaven, thus straitned for more security in a business of highest con­cern, by abolishing the glory of Christianity under the pretence of Christian liberty: And they easily perswaded themselves that a sense­pleasing Religion back'd by the Se­cular Power, (as it was in England by King Henry in its first Introducti­on,) and advanced by Temporal Interest in impoverishing the Church to enrich greedy Courtiers, would over-ballance in Carnal minds the strict Austerities of Catholick Purity: Or, to make the best construction of this strange piece of Reformation on the Clergy's part, who had a hand in the business, when they saw no­thing would quench the Avarice of the sensual King, but the Revenues devoted for ever to the maintenance of extraordinary Devotion, they thought it policy not to withstand his will, but to flatter him by pal­liating the matter with specious colours. Especially when they con­sidered that the Rich Bishopricks, and Cathedral Preferments might be [Page 381] the better preserved, when this auri sacrae fames in the Great ones who were sharers with his Majesty in these Spoils of the Church, could not but be appeased by engrossing to themselves so many Rich and Sumptuous Monasteries and Reli­gious Houses, the Glory and Envy of our Nation. For I am perswaded the Clergy in this change were not all well pleased in this particular. And I remember a remarkable say­ing of Doctor Jackson, a Protestant of no mean note, sadly complaining in these words, or to this effect, If three persons in the Sacred Trinity had been as great an eye-soar to us as three Monasteries in every Shire, we should have been as well reformed Atheists, as reformed Christians.

But whatever were the Motives of several Interests in erecting a Re­ligion founded on State-policy, this is most certain, that the Substantial practice of eminent Sanctity was ba­nish'd out of England at the same time with the Catholick Faith.

Neither was the birth of the Pro­testant Church in England the death only of super-eminent Holiness, but its malevolent influence did cool the fire of true Devotion in all sorts of Christians who gave it any enter­tainment. For no sooner had this tree of Reformation took rooting in our Land, but it spread it self into arms and boughs on every side, plentifully yielding the bitter Fruits of Dissoluteness, Uncharitableness, Oppression, Envyings, Back-bitings, Strifes, Ignorance of necessary Truths, Curiosity in knowledge, vain and frothy disputes, staggrings in Faith, Spiritual Pride, contempt of Eccle­siastical Authority. Irreligion, Pro­faneness, Sacriledge, Abuse of Holy things, casting off the Sacraments, Blasphemies, Atheism; and in short, whatsoever is contrary to true God­liness, and Evangelical Precepts of Jesus Christ. So bad a tree could not bring forth better Fruits where­soever once it took sure rooting, so notorious and visible to the World, that the Arch-reformers themselves [Page 383] could not but confess it, and to their shame and conviction have left it upon record to Posterity.

'Tis fit Luther the first Founder of this new Faith should have the precedency in delivering his Ver­dict. Give him Audience while he tells us, that, Mundus ex hac Doctri­na, &c. The World by this Doctrine Con [...]. 2. Daw. 1. Adventus. daily becomes worse. Now seven de­vils are entred into every one, who for­merly were only possess'd with one. Whole troops of Devils now get into mens hearts, that in this so glorious light of the Gospel they are more co­vetous, more crafty, more unjust, more inhumane, more stubborn then formerly they were in Popery. And observe it, that he confesses those evils did proceed from his new Doctrine, not occasionally, but as the natural fruit of it. And if ever he spoke Truth after his Apostacy, here we have't. For they that con­sider what an innundation of evils broke in upon a great part of the Christian World, upon his breaking from the Catholick Church, and [Page 384] Preaching a new Gospel first in Ger­many, may very well think that nowApoc. 20. 1, 2. was the time come, For unchaining Satan, and Hell was broke loose to torment us mortals here on earth.

Witness Calvin, In exiguo illorum numero, &c. Amongst the small num­ber of them who have forsaken PopishIn c. 11. Dani. v. 34 Idolatry, the greatest part of them are full of Perfidiousness and Treacheries. They outwardly profess a notable Zeal, but if examined inwardly, you will find them abounding in deceits. Nei­ther indeed could a false Faith bring forth any other but a counterfeit Holiness. For these are those Hy­pocrites whom our Blessed Saviour speaks of, That are ravenous Wolves Mat. 7. in Sheaps. cloathing; that cleanse Mat. 23. 25. the outside of the cup and platter, lea­ving the inside full of rapine and un­cleanness. Or, Like whited Sepul­chers, ver. 27. which appear beautiful to men, but within are stuff'd with dead mens bones, and putrefaction. These are those Reprobates concerning the Faith fore-told by the Apostle, Ha­ving 2 Tim. 3. 5, &c. a form of godliness, denying the [Page 385] Power thereof. Those Saints of the highest elevation in their own con­ceits, whom St. Jude calls, Clouds ver. 12. without water, darkening only the splendor of the Gospel, not making it fruitful in good works by any re­freshing influences of real Piety: Which the same Calvin discern'd so clearly through these clouds, thatComm. in 2. Pet. 2. 1. he confesses, Vix eorum decimus, &c. Hardly the tythe of those who gave their name to the Gospel, (that is, who left the Church of Rome to be of their Religion) did it for any other end then to wallow in wantonness more free­ly without restraint.

Andreas Musculus affords us like­wise as ample a testimony, extracted from him by evidence, of Truth against his will. Quod si verita­tem, L. de no­viss. die. &c. If we will confess the Truth, we cannot but testify this concerning us Gospellers, that no men in the whole World are more given to Whoredoms, Ʋsury, Circumventions and Deceits, then our selves.

Bishop Andrews, perhaps the greatest Scholar that ever England [Page 386] bred of Sehismatick, and in whom was some relish of Catholick Piety, in his Sermon upon, Bring forth Mat. 3. 8. fruits worthy of repentance, hath words to this effect, We have taken away Auricular Confession, and in­stead thereof brought in Auricular Pro­fession. Our Religion is good at In and In, we are all for hearing Ser­mons, for taking in, but we bring forth nothing, no fruits I am sure wor­thy of repentance. And in his Ser­mon upon, (um jejunatis, &c. When Mat. 6. 16. ye fast, be not as the Hypocrites, &c. he speaks after this manner, The Ro­manists will needs have us to be those locusts St. John saw coming out of the Apoc. 9. 2. bottomless pit to plague the earth. Now the locusts are devouring Creatures, all belly; and truely while we are such enemies to religious fasting, I know not how to answer their accusation. So that the words made use of by our Blessed Saviour against the wicked Servant in the Parable (Luke the 19, 22.) Ex ore tuo te judico, Out of thy own mouth I will judge thee, may fuly be applyed to the Protestant Church [Page 387] accused to be false at the bar of Justice, Ex ore tuorum judicaberis, What need we further proof or witness, when thy dearest Sons and greatest Patrons do give in evidence for thy condemnation?

Neither could it possibly be other­wise, where ever their new Faith took possession. For the affecti­ons of the will, which are the feet of the Soul, walking after the light of the understanding, the eye there­of, their practice of necessity must be answerable to their Doctrines: The first wheel of a Clock gives mo­tion to all the rest. The effect can­not but follow the nature of its cause. Do men gather grapes of S Mat. 7. 16 S. James 3. 11. thorns, or figs of thistles? Can a poi­sonous fountain send forth wholesome streams? When the Protestant Re­form condemns it for Superstition to forsake all sensual contentments to follow Christ, and account it abomi­nable Will-worship to live in per­petual Virginity, that we may in a holy vacancy from all earthly en­eumbrances, mind only the things [Page 388] of God: could it be, but the Love of the World, Luxury, and Carna­lity would take deeper rooting in the hearts of men so poisoned, and bring forth fruit of that nature more abundantly, while manur'd with such Dung-hill Doctrines? When they with much vehemency preach down Merit of good works (which they con­demn, because either they do not, or will not understand in what sense the Church holds it) as derogatory to Christs sufferings; was it possible but a general decay of Piety should follow among them, and good works in a maner be confin'd among Catholicks, who believe that a cupMat. 10. 41, 42. of cold water given to the meanest of the houshold of Faith for Christs2 Tim. 4. 7. sake, shall not loose its reward; and a Crown of Justice shall be ren­dred by the just Judge to all who fight the good fight of Faith with perseverance? And well had it been for poor England, if the current of the Protestant Gospel had stopt in the omission only of good works, for then the streams which make [Page 389] glad the City of our God, might more easily have return'd into their won­ted channel; but their self-interested Religion hath swallowed plentifully what the Piety of Catholick Ages had devoted to the perpetual Ser­vice of the most high God.

When they so labour to disgrace Church-Tradition, and bring it in contempt, that in the Interpretation of Sacred Scripture private reason may be admitted for the Judge of Faith; do they not inevitably open a passage to an everlasting deluge of Heresie and Schism in the Church? Can this be denyed after the miseries of so much experience? In vertue of such a Principle, must not men ne­cessarily become lovers of themselves, high-minded, proud, blasphemous, dis­obedient 2 Tim. 3. 1, &c. to Spiritual Superiors, re­sisting the Truth, reprobate concerning the Faith, ever learning, and never coming to the knowledge of the Truth? The very Hereticks St. Paul fore­warns us of, that we may shun them. For says he, From such turn away. I would not here willingly be too tedious.

Only good Reader, give me leave to tell thee, that there are other deadly fruits naturally springing from this fatal tree of Reformation; as disobedience to Magistrates, Tu­mults, Seditions, Rebellions, Blood­shed, Murders, Assassinations, Ra­pins, over-turnings of Kingdoms, changings of Governments, and all those miseries which accompany the worst of evils, a Civil War; (the dregs of which cup of Gods dis­pleasure our poor Island hath so deeply drank of, that reeling and staggering up and down she knew not where to stand or fix, 'till at length she happily pitch'd upon her true and right Basis for Temporal Power, Charles the II. our Dread Soveraign) all necessarily flowing from Principles of the Protestant Religion. A certain Argument that it cannot come from God, who is the God of Order, and not of Con­fusion. For their new Faith being brought into the World and propa­gated by disobedience to the Church of Rome, and casting off her Eccle­siastical [Page 391] Authority: when they had thus shrunk up the sinews, or ra­ther quite broke in pieces the reins of spiritual Government establish'd by Jesus Christ to continue for ever, it was not possible the secular Magi­strate could long stand firm though, guarded with the Sword: But if he would not suffer his subjects, so minded, to do what ever seems good in their own eyes, and cast Religi­on into a mould they fancy most agreeable to Scripture, and the pu­rity of the Gospel of Jesus Christ, they would (this gap once made in the hedge of Government,) gather head, and when ever they found it feasible take up arms against him as a destroyer of Christian Liberty, a violator of their Consciences, an Antichristian and Bloody Tyrant, a Persecutor of Gods Saints; and if they thrive in the attempt, take all Power into their own hands, and make themselves Lords and Masters as well of their Soveraign as of their Brethren. For it could not be ra­tionally thought that men would [Page 392] long suffer a Religion to be impos'd upon them by a Secular Prince and his Councellors, who themselves had contradicted in points of Faith the Authority of the Church, and consent and practice of the whole Christian World: And whether the transactions and strange revolutions in our Native Country, during the Civil War and subsequent usurpati­on, do not make this Truth a Histo­ry, let the World judge. And that the same hath been attempted, or really effected, in what ever places the Protestant zeal took any con­siderable footing, the Chronicles of other Nations are sad Witnesses.

Thus false Prophets, and false Doctrines, whatever the pretences be, may be known by their Fruits;Mat. 7. 16, 17. the [...], or mark our Blessed Sa­viour refers us to in such Cases. From all which it appears, That the general Piety and singular Sanctity taught and practis'd in the Church of Rome, proceeds from the Author of all Holiness; and that their tree of Reformation could never take rooting [Page 393] or influence from Heaven, which brings forth such evil fruits upon the earth.