THE PRODIGAL Returned HOME; OR THE MOTIVES OF THE CONVERSION TO THE Catholic Faith OF E. L. Master of ARTS In the University of Cambridge. Et tu conversus, confirma fratres tuos, Luc. 22. 32. Printed Anno Domini 1684. THE PREFACE TO THE Protestant Reader. WHensoever it pleases the Almighty Goodness to enlighten with the glorious beams of Divine Truth those who sit in darkness and the shadow of death in so powerful a manner, as that forsaking the perplexed labyrinth of Errors, they betake themselves for repose and safety into the bosom of the Catholic Church; 'tis Satan's policy by his Agents to make the World believe that the motives of their Conversion were but weak and carnal, lest others should follow their example. Herein I have been as deeply censured as others, to whom God has vouchsafed the like extraordinary mercy: Yet truly, whatever calumnies have hereupon been cast upon me by some who have imbittered Spirits, and Hearts swollen with rancour against the Catholic Church, as much as concerns myself, I should for many reason's bave contentedly sat down in silence, rejoicing in the testimony of a good Conscience, if the good of those, upon whom my conversion may have most influence, had not in charity obliged me to refuse no pains that might afford them help or satisfaction in a business of the highest nature and concernment. This was the pressing consideration, which at last prevailed with me to give these Motives of my Conversion a public being, and common air to breath in; that their own eyes might be Judges, what just cause I had to change my Religion, and how much reason there is for them to follow me. Of which I conceive great hopes, when to me it seems impossible for any prudential man, who seriously enters into the consideration of the grounds of Christian belief, with a Soul wholly divested of all prejudices and self-interests whatsoever, earnestly imploring the Divine assistance and direction; I say, it seems to me impossible for any prudential man in these circumstances, not at last to discover the truth of the Catholic Religion, and acknowledge the Church of Rome to be the only high-road to Heaven and Happiness, he will hear a Divine voice whispering Jerim. 16. 16. to him, This is the old path, walk in it, and thou shalt find rest unto thy Soul. Thus by God's blessing I sought, and this rest at last I found; and never found it, till after much pains and study, after many Prayers and Tears, after many Fast and Watch, after many toss and turn, after many sad delays and expostulations, after many conflicts and agonies in Spirit, my resolutions by the powerful workings of Grace on my Soul breaking through all difficulties, did effectually bring me into the arms of the Roman Church. In which I saw no reason to suspect any delusion, when my most serious reflections pass d judgement on it; seeing this happy change was not wrought in me by any humane persuasion, but the God of Truth, did by his immediate inspirations begin this work of mercy on my Soul, when, having no thoughts at all of becoming a Roman Catholic, and finding much bitterness in the ways of sin and worldly vanities, I was earnestly seeking of God, what course I might best take how to please him, and save my precious and immortal Soul. But to prevent all fear of Enthusiasm, pretended illuminations and false lights, (wherewith many poor Souls in our Nation are so miserably misled) God who is as well essential Reason as Goodness, did not only move my Will, but also rationally convince my Understanding, that all Communions professing Christ beside the Roman, were more or less erroneous, and she only the true Catholic Church, according to the constant notion of Antiquity, out of which ordinarily Salvation was not to be expected. And therefore I must fly to her, as to the saving Ark, that I might not perish in the deluge of my sins. So then this change in me was not a passionate distortion of an interessed will, pushing forward the blind understanding to fix suddenly, and adhere pertinaciously to more than the light of reason did clear up to the eye of the Soul, but undoubtedly mutatio dexterae Excelsi, the work of God wrought in my heart by convincing arguments, as the following Motives do sufficiently evidence. Nor could it be to satisfy the inclinations of sensual nature, when I was to forsake my Relations, my Friends, my Temporal Revenues and Preferments, and all worldly contentments; to take up my Cross and follow Jesus by contempt of the world, in the perpetual practice of self-denial and mortification. And happy is he, who had rather have a Cross with Christ, than a Crown without him. Thus the Father of Mercies was graciously pleased by an efficacious call to bring his Prodigal Son Home; For his Church is his House, where he dwells among his Saints on earth with his special presence, to govern and provide for them all things conducing to their happiness. From which household of Faith I was an Alien, while I was a Member of the Protestant Church, which stands does jointed from Catholic Unity by a Schism too notorious to be justified. And until we (like true Penitents) return unto our Mother Church which made us Christians, we like Prodigals feeding on rattling Husks of formal Devotion, without any substantial nourishment to our Souls, miserably misspend our precious time, on which inevitably depends Eternity, And this shall suffice by way of Preface for an Introduction. The door is open, enter, and view well the Motives, and the eternal Sun of righteousness, who is the true Light of the World, open thine eyes to see, and guide thy feet into the way of Peace. Yet before the Lecture, I thought good to advise whosoever shall peruse these Papers, that bear is not to be expected that variety of Arguments which may be found in more Judicious Controvertists; but a true Narrative of what principal Motives prevailed with me to forsake Protestanism, and yield myself into the Arms of our Mother Church. And yet methinks they are sufficient to convince the ablest Heads, if they have but hearts resolved to yield to Truth. I must likewise tell thee good Reader, that these Motives had long since seen the light, if some accidental occasions had not retarded their birth into the World. However, though they lost their choicest season of publication, which is, when such Conversions are most fresh in memory, yet 'twas thought fit by persons as well judicious as zealous, that they should by no means live any longer in obscurity, but be set upon a Candlestick in the House of God, to give light to others; and I did acquiesae in their judgement, and was content to have them published for the common good. Read them Impartially, consider them Seriously, and practice Faithfully what God shall inspire into thy Soul. And remember in thy Devotions, Thine in Jesus Christ, E. L. The first Motive, containing the grounds of the Catholic Faith. Sect. 1. AN Introduction. pag. 1. Sect. 2. A prepatory discourse to Church-Tradition, and what it is. pag. 6. Sect. 3. Universal Tradition demonstrated Infallible. pag. 12. Sect. 4. Universal Tradition the Church's Rule of Faith in all Ages. pag. 22. Sect. 5. Tradition asserted against Protestants by Scripture; and the notable advantages thereof above writing. pag. 32. Sect. 6. An introductive discourse concerning the judiciary power of the Church. pag. 49. Sect. 7. That there is a supreme Visible Judge to decide Controversies in matters of Religion instituted by Christ, Infallible in all points of Faith, with an obliging power to belief and obedience under pain of damnation, made apparent from Scripture. Some Reasons thereof. pag. 51. Sect. 8. The Church's Authority or Infallibility taught, and asserted by the Ancient Fathers. pag. 63. Sect. 9 The said Authority of the Church cleared and demonstrated by the constant practice of all Ages. pag. 63. Sect. 10. A further declaration of the Church's Authority or Infallibility in General Councils from Antiquity. pag. 84. The second Motive showing the Protestant Faith without foundation. Sect. 1. An Introduction to the following Discourse. pag. 97. Sect. 2. Heretics from the beginning were accustomed to appeal to Scripture as the sole Rule of Faith whereby they would be judged, the Catholic Church always believing and practising the contrary. pag. 101. Sect. 3. A declaration of the English Protestant's Doctrine; how, and why they make Scripture the only Rule and Judge of Faith. Sect. 4. That the Holy Scriptures are not the sole and perfect Rule of Faith. pag. 125. Sect. 5. That Divine Scripture is not, nor can be a Judge to determine Controversies in Religion. pag. 132. Sect. 6. That private Reason in Controversies of Faith, is not the Interpreter and Judge of the true sense of Scripture, to rely upon for our Salvation. pag. 148. Sect. 7. An answer to some of the principal places of the Scripture upon which Protestants rely for their Rule and Judge of Faith. pag. 188. The third Motive showing the Heretical Schism of the English Protestant Church. Sect. 1. The nature of Schism and Heresy declared from Scripture, and the Ancient Fathers. pag. 188. 2. The Protestant Church of England is notoriously guilty of Schism and Heresy by their separation from the Roman. pag. 203. Sect. 3. Wherein the Protestants plea, that they did not separate from the Church, but were forcibly cast out from her Communion, and therefore the Schism not imputable to them, etc. pag. 212. Sect. 4. Wherein is showed the emptiness of the Plea, that they did not separate from the Universal, but the particular Church of Rome. pag. 217. Sect. 5. The Vindication of the word Catholic to its notion as used by the Church. pag. 224. Sect. 6. Wherein the Protestants Plea of pretended errors to justify their separation from the Roman Church, is confuted. pag. 252. Sect. 7. Wherein the Protestants Plea, that the PopesVuniversal Pastorship is an usurped Power, crept into the Church, and therefore without Schism might be forsaken, is refuted. pag. 273. Sect. 8. Wherein the Pope's universal Jurisdiction in God's Church, is further manifested and made good from Councils, and the Ancient Fathers, grounded on Scripture. pag. 282. The fourth Motive, showing Miracles wrought in the True Church. Sect. 1. A preliminary Discourse. pag. 209. Sect. 2. That Miracles were always vouchsafed to the true Church. pag. 316. Sect. 3. Wherein the nature of true Miracles is declared. pag. 322. Sect. 4. Some reasons of Gods proceeding in this manner. pag. 331. Sect. 5. Some undoubted and most famous Miracles relating to the present Controversies between us and Protestants. pag. 340. The fifth Motive, showing the eminent Sanctity taught and practised in the Roman Church. Sect. 1. An Introduction. pag. 367. Sect. 2. A further Declaration of the Sanctity taught and practised in the Roman Church. pag. 371. 3. A further prosecution of this Motive from the new Doctrines and profane practice of Heretical Communions. pag. 379. The Conclusion. pag. 393. ERRATA. PAge 38. l. 27. r. fallible, p. 44. l. 12. r. other, p. 63. l. 3. r. Catholic Church, p. 73. l. 3. r. Parish, p. 75. l. 10 deal in Councils p. 78. l. 26. r. loud, p. 82. l. 15. r. meanest, p. 86. l. 2. deal of, l. 3 deal that, p. 89 l. 10. r. nonnunquam, p. 90. l. 14. r. by general, p. 112. l. 13. deal or, p. 119. l. 20. r. a too notorious imposition, p. 122. l. 2. deal of, p. 127. l. 24. r. be. p. 148. l. 3. r. absurdness. p. 149. l. 21. deal the, p. 151. l. 1. r. authoritatively, p. 165. l. 22. deal the, p. 176. l. 14. r. deceiving, l. 15. r. obscure, p. 178. l. 20 r whom, p. 182. l. 6. r. puts him in mind, p. 188. l. 3 r. vers●, p. 192. l. 11. r. but, p. 216. l. 15. r. from Christ, p. 218. l. 3 deal a, p, 223. l. 10. r. their, p. 230. l. 4. r. reason thus satisfy, p. 241. l. 23. r. danger, p. 267. l. 14. r. mazes, p. 277. l. 21. r. the least, p. 294. l. 25. del● it; p. 303. l. 18. r. by the divine, p. 329. l. 15, r. possible not only to, p. 333 l 22. r. if incredulous, p. 342. l. 21. r. on Bereng●riu●, p. 352. l 3. r. say, p. 354. l. 23. r. apposite, p. 357. l. 13. r. purified, p. 303. l 15. r. Case, p. 379. l. 3. r. declaim, p. 386. l. 1. r. of a schismatic, p. 395. l. 1. r. prosperity p. 398. l. 8. r. unwilling; The First Motive. SECT. I. That the two chief extern Grounds or Motives of Credibility leading to the Truth of what Christ and his Apostles taught the World, are Universal Tradition, and Church Authority. GOD who at sundry times, and in divers manners spoke unto the Fathers by his Prophets; last of all in the fullness of Time revealed his Will unto us by his Son: So that the Word was made Flesh, not only as a Saviour to lay down his own Life for our Redemption, and Suffer for us, but also as a Lawgiver to instruct us what we must believe, and do for his sake and our own good, if we will be saved. Before this last and perfect revelation of all supernatural means to attain to Life, delivered to the World by Christ; the Jews were the peculiar people of God, their Synagogue the true Church, and their Ceremonial Rights the True Worship, instituted by God himself, to continue in force during that pedagogy. But the eternal Sun of Righteousness appearing, those Shadows were in him fulfilled, and so vanished to give place unto the Gospel, whose glorious Beams were to Enlighten those that sat in Darkness, and the shadow of Death, to the uttermost Corners of the Earth. Hereupon there being a change of the Law, it was necessary there should be a Translation of the Priesthood also, (the time being now come foretold by Malachy, That from the rising of the Sun to the going down thereof, God's Name should be great among the Gentiles, and they should Sacrifice in every place, and Chap. 1. 11. a Pure Offering should be offered to his Name.) a new form of Worship, prescribed a new form of Government erected, new Sacraments instituted, new Precepts delivered, Counsels superadded, agreeable to the Evangelical Law; And in a word, a Catholic Church founded to continue for ever. This Church of Christ, as it is one body, so likewise it was of one heart and of one mind, while Apostolical purity remained unspotted. The Professors were all united in the same Faith, Worship and Government; holding close to Church-Tradition, the Pillar and ground of Truth, without any rent or Schism; Till among Act. 20. 29. 30. themselves arose Wolves in Sheeps-clothing, not sparing the Flock; teaching perverse things to draw away Disciples after them; That is, who set up a Congregation of Christians separated from the Communion of that Church which was founded by Christ and his Apostles. And so by this means unity being destroyed, and Faith perverted, Heresy shut up the gate of Heaven, against false Christians, as Infidelity did against Unbelievers. A sad case this; yet not so much to be wondered at, seeing the Apostle tells us, Opportet esse Haereses, There must 1 Cor. 11. 19 be Heresies for the Trial of others, and greater glory of the Truth. And therefore the true Church hath in all Ages been more or less vexed with them. But never more than in these last and perilous days, which since Luther's Apostasy from the Church of Rome have produced such an innumerable brood of New Gospels and Sects; all pretending to believe and practise those Doctrines and that Worship, which were taught by Christ and his Apostles; and to be the only true Church of God, or at least the purest Members of it. Now it being acknowledged on all hands, that they only are the true Church, who believe and observe all points taught by Christ and his Apostles necessary to Salvation, and 'tis impossible, contrary Beliefs and Worships should be all true, and come from the Fountain of Truth, Christ Jesus, those whom a more serious desire and care of their Eternal Good may excite to seek for satisfaction in so important a business, shall upon diligent inquisition, by the blessing of God, find, that the chief extern grounds or evidence ordained by Christ for the guiding us in the knowledge of what was taught and left by him, to be believed and practised to the World's end; and consequently also for discerning which is the true Church among so many Pretenders, are those, according to which the Church of Rome regulates her Faith and Worship; namely, Universal Tradition, and the Authority of the present Church, as shall hereafter be made manifest: And the farther they search into the Rule of the Protestant Religion, that is, sole Scripture interpreted by private Reason or Spirit, exclusively to Tradition and Church Authority; the more they will see such unsteady Maxims are destructive to Faith, and manifestly leading to endless Divisions and Errors in matters of Religion. This Conviction I had in examining the Fundamentals of the Roman and Protestant Religion, and therefore am not to be blamed for the Change I made; and to my understanding, whosoever searches as I did, will easily receive the same satisfaction. SECT. II. A Preparatory Discourse to Church-Tradition., and what it is. THo' whosoever examines aright the Motives of Christian belief, cannot rationally but become a Catholic; that is, find evidence how he may come to the certain knowledge of what Christ and his Apostles taught the World; yet Faith is not grounded on Reason, but Authority; and that no less than Divine, which excludes all possibility of Error. Whatever it is that brings men to know what they must believe, Faith hath for its formal Object Divine Revelation, into which it finally is resolved. So that we believe nothing as of Faith, but what is revealed; and because it is revealed by Essential Verity, who can neither deceive, nor be deceived. Catholics then believe by Divine Faith, Truths only revealed by Almighty God, wherein Protestants agree with us. But Catholics believe the same Truths as they are ascertained, declared and handled down to us by the Testimony of the Church, wherein Protestants are defective; the difference therefore between us in Faith, arises chief from hence, in that we use not the same extern Medium to convey unto our understandings the knowledge of what Truths are revealed, and what not. For could we once agree about this latter, we should soon be of one Heart, and of one mind in all points of Faith, especially when once this Medium is proved to be infallible. As to this Medium therefore Catholics regulate their Faith by the Rule or Standard of Tradition and Church-Authority as the extern Proponent of Faith, a Proponent also evidenced to them by the same Rule to be Infallible, and thus they safely rely on the Testimony of Tradition and Church. Authority in Declaring and Expounding both the Sense of Scripture, and all other Christian Mysteries necessary to Salvation. Whilst on the contrary, Protestants relying on the sole express Texts of Scripture, interpreted by private Reason or Spirit, as their only Rule and Guide in matters of Faith, become unsteady in their Belief, obnoxious to dangerous Errors, and divided amongst themselves into endless Sects and Factions. But because a more clear understanding of this matter in some sort depends on a right notion of Tradition, we shall here define it in the sense it is usually understood by Catholic Divines. Tradition then is the delivery of that Doctrine which was taught by Christ and his Apostles, from hand to hand, descending as such from Fathers to their Children, making up the body of the Faithful. This is the true notion of Tradition among us Catholics, and it matters not whether it be called Divine, Apostolical, or Universal, being only the same thing expressed by divers adjuncts: For it is called Divine, because Christ our Lord, as well true God as true man, is the Springhead of it. It is called Apostolical, because the Apostles immediately received from him things so delivered, and Preached them to all Nations. And Universal, because Attested by the Catholic Church of all Ages to have been handed to her as originally proceeding from Christ and his Apostles. And to prevent all mistakes, let Protestants take notice that the Church of Rome, sends not her Children only to search for what is Divine or Apostolical Tradition in matters of Faith and Discipline out of the Writings of the Fathers, or other Libraries of Books filled with dead Words, which are subject to various Interpretations by Critical heads, without any hope of Agreement; and can have no Authority dependent on Tradition; (though upon this account she has infinite advantage against all other Communions in the World, to justify her Faith and practice, in any unbyass'd Judgements.) But sends them to a visible, living Oracle, Oral Tradition, that is, the voice of the present Church, attesting that what she teaches as of Faith, she so received from the Age immediately foregoing, and so from Age to Age, from Millions of Sons to their Fathers, up to the Apostles, and the Sacred Mouth of Christ himself. From Church-Tradition thus explained, briefly may be drawn those Positions. First, that the Doctrine taught by Christ and his Apostles, comprises all points necessary to salvation. Secondly, That all such points taught by Christ and his Apostles have been continued in the Church from believing Fathers to their Children, by an uninterrupted succession, without Diminution or Addition, and shall so continue for ever. Which involves these two Propositions; that nothing comes to us upon the tenure of Faith but what is of Tradition. (Yea, though contained in Scripture, seeing we only are ascertained what Books the Apostles wrote, and what is the true sense of them, by Tradition.) And that there are no new points of Faith in the Christian Church, quoad Substantiam, as to the substance of what is revealed; the present Church only believing what it received from precedent Ages. Which assertion whosoever opposes, contradicts not me, but the Sublime Angelical Doctor St. Thomas, expressly teaching that in Doctrina Christi & Apostolorum &c. 22ae. 1 q. ar. 10. ad 1am. & 2am. Et in 1a. par. q. 32. ar. 4. corp. In the Doctrine of Christ and his Apostles, the Truth of Faith is sufficiently unfolded; but because perverse men pervert the Doctrine of the Apostles and other Doctrines and Scriptures, to their own Destruction, as is said in the 2 Ep. of St. Peter, and the last Chap. Therefore the explication of Faith was necessary against arising Errors in aftertimes, not containing another Faith, but the same more cleared. Thirdly, That this universal Tradition, or handing of Christian Doctrine by oral Teaching, and visible practice of the Christian World, is, and was the constant Rule of Faith, as well after as before the Scriptures were written, and received by the Church. The first Thesis or Position, though it hath been denied by some Heretics, as namely the Montanists; yet is not controverted between us and Protestants. The proof lies upon the second; which being demonstrated, the third will follow of itself, and cannot be denied with show of Reason. SECT. III. The clearness and certainty of Tradition in delivering Matters of Faith. NO other extern prudential evidence or assurance in matters of Divine Faith, (whose efficient Cause is Divine Grace,) is necessarily required, than a Moral certainty, that what is proposed to be believed as of Faith, is the very same Doctrine which was taught by Christ, and his Apostles. Which assurance neither is, nor can be had among Protestants, who build their new Church upon their own confused and unsteady Interpretations of Scripture: But is manifestly to be found in that Communion of Christians, viz. the Church of Rome, which grounds its Faith as to such evidence, upon Universal Tradition; a Principle not well liable to Error, and therefore cannot rationally be expected to fail those who rely upon it. As I shall endeavour to demonstrate thus. Christian Religion is supernatural, descending from Heaven to us by Revelation; that is, such a one, as is not to be learned but from Almighty God and his Missioners; namely from Christ and his Apostles; and so successively from them brought down to us by Church-Profession. Wherefore the Apostles being Commissionated by him to whom was given all Power in Heaven and Earth, to this end and purpose, delivered to the World wholly and entirely the Law of Jesus Christ; making so long stay in those places principally in which by mutual consent they had chosen to plant the Gospel, till by often inculcation it was written in their hearts, and by practice so confirmed and cleared to their Judgements, that rationally they could not mistake or doubt concerning any points so delivered; all things being by this means sufficiently provided for the constituting and governing of the Church. Now though the Apostles were many, yet being all taught by the same Master, impowered by the same Commission, and guided by the same Spirit, in all parts of the World did bring up their Disciples in the belief and practice of the same Doctrine and Discipline to continue for ever, so that all particular Churches, though of different Nation● and Languages, founded by several Instructers, and so far distant from one another, yet did harmoniously meet in the unity of Faith in all points Traditionary whatsoever. Neither could it be otherwise, they only believing what was taught them by the Apostles: and these only teaching them what they received from Christ, and were Infallibly directed in by the extraordinary assistance of the Holy Ghost. Amongst which Apostolical Doctrines, one main Article was, That there should be in all Ages to the World's end, an Universal Visible Body of Pastors and People, termed a Catholic Church, Divinely assisted and authorised to preserve, teach and hand down to Posterity, without Error, all Truth's necessary to Salvation. This Catholic Church thus founded, practised and taught their Children what they received from the Apostles; condemning by her Authorative Rule of Tradition all such for Heretics and schismatics who taught any contrary Doctrines, and divided from them. By this easy method all Critical Disputations about points of Faith were cut off, having only to inquire what had been taught and practised from the beginning, and to receive all Doctrines witnessed for such by the voice of the 1 Tim. 3. 15. present Church, The Pillar and ground of Truth, and consequently Infallible in her Attestation. Who leave this Rule, must needs be obnoxious to Error; but how those who stick close to so safe a Principle should fail, is morally inconceivable. For such Traditionary Doctrines (abstracting from Authority) cannot lose, but gather strength by time, because the multitude of Believers increafing, and delivering to their Children all points of Faith as they received them, the Tradition becomes more famous and universal, carrying along with it a greater evidence of Truth, and moral Impossibility to be deceived. Unless we will say that the Mystical Body of Christ so diffused and numerous, can forget to day what they believed and acted yesterday, and so ignorantly mistake; or knowingly conspire together to teach their Children to receive any Doctrines as originally proceeding from Christ and his Apostles, which yet they never had from their immediate Forefathers upon that tenure. Questionless that such a Body of Christians should be wrought upon wilfully to damn their own and others Souls, by attempting to gull the World to their faces in a business of no less than Eternal Interest; or that in things of so high a nature, so visible, so easily contradicted, they should prevail to introduce the belief of a noonday Lye, is surely to be ranked in a high degree of Impossibility. And whososever sees it not as such, I know not whether all the Hellibore in Anticyra will cure him. For where can one pick a hole in the everlasting coat of universal Tradition, to make a way for Error or Heresy to creep in at? Does it not shine bright in the visible Practice and Profession of the Church scattered over the whole World, so continually exposed to all men's Eyes and Ears, that it cannot be conceived, how Doctrines so delivered, should be innovated without discovery and opposition, or perish unless with the ruin of Christianity? If Protestants considered this aright, they could not deny the presence of the Body and Blood of Christ in the Blessed Eucharist by a real change of the Consecrated Elements; subjection to the Bishop of Rome as Supreme Head of the Church under Christ; Invocation of Saints and Angels, the Sacred use of Images, Veneration of Relics, private Confession to a Priest, Indulgences, Extreme Unction, Purgatory, Prayer for the Dead, to be Apostolical Doctrines; being handed Traditionally to us from Age to Age, by an Universal and more Visible Practice than the Scriptures themselves; which yet they receive, as the Word of God, upon the same Authority: Neither could they demand of us a farther proof of what carries along with it in its very face, an Evidence of Credibility beyond all Exception. Nor ask of us in what secret Repositaries of the Church these Traditions of the Church are preserved; when they might in a manner as rationally demand whether it be day, when the Sun is in the Meridian of our Horizon. In vain therefore do Protestants pretend Innovation in Faith, to justify their Separation from the Catholic Church; for let them choose what Age they will, this Principle is equally sure rationally evident alike in all: And as firmly established now in the attestation of the present Church, or in the days of King Henry the Eighth, when the Fatal Defection from the Church of Rome in England first began, or in the Sixth, or Fifth, or Fourth Century, (for they cannot agree about the time) a● in the very next Age succeeding the Apostles; and consequently all Traditionary Doctrines of Faith Taught and Attested by the voice of the present Church of any Age, the self same fo● substance which were at first deliver'● to the Saints without Increase or Di●minution: Universal Tradition, and Innovation in Faith being in a manne● 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, and Incompatible. And wha● Arguments soever the Protestants produce to the contrary in their Controversal Skirmishes, is merely the playing of Wit against Pure Evidence. If any one should seriously endeavour by Elaborate Arguments to persuade us really, that there was neve● such a man as King Henry the 8th. King of England, would we not think him Fool or madman for his pains. Seeing that if it were not true, millions of persons, not only in our own three Kingdoms, but in other Nations, of Credit and Reputation, without any causes sufficient to produce such an effect, must conspire to be notorious Liars: And natural reason tells us, if the first Reporters had not related it of their own knowledge with undeniable evidence, it would never have obtained to pass so constantly and uncontrollably as it doth without the least doubt or question. And yet thus have Protestants lost the immemorial Possession of their Ancient Faith, and misled with mere Sophisms, will not believe those points to have been handed to us by Tradition from the Apostles, which are attested for such by infinite multitudes of People of several Nations in their respective Ages to this present; with a far more transcendent evidence of Credibility than the former instances. Notwithstanding, such is the blindness of some men's understanding, or rather the hardness of their hearts, that as the Scripture saith, Matth. 13. v. 14. Seeing they will not perceive, and hearing they will not understand, that they may be healed; Though it be a Rule, plain, certain, and exposed to all men's view in such visible Characters of public practice, that who runs, may read, as well the Unlearned as the greatest Scholar; and upon which the Pope and Peasant depend alike for their Salvation. Wherefore to contract this Argument; seeing such vast multitudes of several Nations cannot mistake in what hath been a thousand times over and over inculcated unto them, cleared to their Judgements, and rooted in their Hearts by continual practice; seeing that a World of Believers cannot conspire together to Damn themselves, and Cousin their Posterity in matters of the highest moment, whereof men are most tender and tenacious; seeing mankind cannot give credit and entertainment to any Doctrine to which their daily Religious Worship gives the Lie, and cannot be accepted without the destruction of some evident Principle, of which they are in present Possession as Divine and Apostolical: (unless such a Doctrine bring with it a manifest demonstration of Truth, which is impossible to be done in any point of Faith controverted between Protestants and Catholics:) these are the safe and sure Grounds of Universal Tradition, truly methinks, whosoever will not acknowledge it for a Rule or Evidence sufficient in points of Faith, but desires a more certain or manifest conduct, to bring him to the knowledge of what Doctrines Christ and his Apostles taught the World: Or who is satisfied with less, that is, with a Rule which may easily deceive him in a business of Eternal Interest; seriously such persons seem to me not Impartial Searchers; and if ever it please God to clear up their understanding in Divine matters, they will confess it. SECT. iv Universal Tradition, the Church's Rule of Faith in all Ages. DId not Protestants of the Church of England pretend to Antiquity as on their side against the Catholics in this Controversy about the Rule of Faith; any farther Discourse of this Subject for the present had not been necessary, but because such is their claim, I shall take some pains to show the Injustice of it; and let the Reader see, that as well in this as other points they who are our Enemies, have no Friends of the Fathers to maintain them in their opposition, but are equally Contradictors of Them, and Us, Yet before I shall urge Authority, I shall press them with Reason. The Apostles, having among other necessary points of Christian Faith, rooted this Doctrine in their Disciples hearts. To believe only what was delivered to them; and also guarded it with the thunder and Lightning of Excommunication, Gal. 1. 8, 9 even against an Angel from Heaven, that should presume to teach otherwise; (because of points necessary what was to be the Rule and ground of all the rest, was most carefully to be preserved,) one would think, understanding heads could not doubt that the Fathful were to receive and hold their Faith upon the same tenure of Tradition to the World's end, as attèsted to them by the public voice of the present Church. Yet questioned it is, and contradicted also by English Protestant's; but doubtless they do not consider as they ought. First, That the Church being in the possession of this Belief upon the tenure of Universal Tradition, (unless they can demonstrate such a tenure actually to have failed in this particular) must needs acknowledge this point concerning the Rule of Faith to be Apostolical. Secondly, They do not consider, that seeing it cannot be denied, but Tradition was at first the usual means of Planting and Conserving the Law of Christ, the greater part of the World being converted before the Scriptures were written and received by the Church, so that when any false Teachers did arise, they of necessity had recourse to Tradition, whether they had been so Taught; and not to Scripture, whether it was so written, being impossible to Rule before it had a Being: I say, this being undeniably evident, they will never be able to give a rational account to Intelligent persons, why an immutable Faith should have a mutable Rule, and a standing Edifice should have a moving Foundation. If they think to salve this soar, by saying Tradition was necessary till the written word took place, they will never be able to prove that all things at first delivered necessary for the Salvation of the World, were afterwards committed to writing by the Apostles. And yet till this be done satisfactorily, who sees not the insufficiency of this assertion? But than Thirdly, if they could prove, that the whole Law of Christ necessary to Salvation, at first Traditionarily conveyed, was afterwards entirely committed to writing by Infallible Inspiration, and deposited in the Church; They do not consider, that were it so, (as most certainly they will be never able to prove) yet it is necessary, Tradition should be the Rule of Faith, as well after as before the reception of such a Canon, it being impossible for Scripture by its self to perform, what Tradition did without it in the beginning. For dead words being capable of endless controversy, because liable to various Interpretations; Heretics will either shroud themselves under the Umbrage of obscure Passages in Sacred Writ, or darken plain places with Metaphors or Clouds of witty Criticisms, so that no evident Conviction can be had, or possibility to hold up Church-unity in Faith and Government; except the controverted Doctrines be brought for their trial to the Touchstone of Oral Tradition, which, with the same unerring voice delivers Scripture and the true sense of it to the Household of Faith in all Ages. And therefore it is, Lih de Prescript, c 19 S. Irenae. count. haeres. St. Aug. eont. Ep. Fund. Vinc. Lyri. in Com. that we find Tertullian, and other Ancients affirming, That no good can be done with Heretics by disputing out Scripture to reduce them to Truth. And if we will not take their word, our own experience is an evidence beyond all exception. Lastly, they do not consider, that as in Natural Sciences there are some Prima Principia, fundamental Axioms, which need no proof, into which all Conclusions rightly from them deduced are reducible: So in supernatural Revelations there must be some self-evident Principle a Rule of Faith, into which, points of Faith are resolvable having itself no need of further probation as to such evidence. Or else we run in a circle, not having any satisfactory ground, upon which we may without any more ado, rely for the Truth of what we believe. Now Scripture is not, nor can be such a Principle; it depending manifestly, as Protestants themselves acknowledge, on Tradition, by which we only come certainly to know and accept it for the Word of God; and so is the Rule of Scripture as well as of other necessary points, and consequently the ground or evidence of what we believe upon Scripture-Authority. Which yet is not to be understood, as if Tradition made the Word of God Infallible, but that thereby we are rationally assured what is Scripture, and the true sense of it; which otherwise is subject to perpetual quarrels, of Dissenting minds. For my part, I see not how Protestant's can answer this Argument; for they acknowledging Tradition to be the Rule of Scripture, and contending for Scripture to be the Rule of Faith, Tradition must necessarily be the prime Rule, that is, the Rule of their Rule, and antecedent ground of their foundation. And so by unavoidable consequence, all their Faith is built upon the credit of Tradition. See it clear by a parallel. We Catholics rely upon the Church for points of Faith; will Protestant's therefore say that we rely not upon Tradition? For in relying upon the Church, we rely also upon what the Church relies, which in all points of Faith is Tradition. We rely upon the Church immediately as an Infallible Guide, we rely upon Tradition as an extern Evidence. 'Tis easily applicable to Protestants receiving the Scriptures upon the credit of Tradition. Who, while they eat it as a stone of Offence, fall upon it as a Rock of Foundation. And truly till they show us some other self-evident Principle, which can assure us what Doctrines Christ and his Apostles taught the World, we must believe and maintain Universal Tradition to be the Fundamental Rule of Faith to the Christian Church in the sense hitherto explained. Thus they might be satisfied with reason in this controversy; but because they pretend to be moved more with the Authority of the Fathers, than our Arguments, they shall hear them speak; and truly, (one would think,) plain enough, to their condemnation. Witness St. Iraeneus, an Anti-Protestant certainly while he teaches; * Lib. 3. cont. Haer. c. 4. What if the Apostles had not left us Scriptures, ought we not to have followed the Rule of Tradition, which they delivered to those to whom they committed the Churches. Which is not to be understood, as if because they have left Scriptures, the order of Tradition is by them evacuated; but that revealed Truths depending on Tradition only, are as Divine and certain, as if no Scriptures had been left unto the Church by the Apostles. Or else we make the Saint; while he is showing the excellent use and necessity of Church-Tradition, so Incongruous as to say there is no need of it at all. But Arguments might be spared, when the following instance of Nations believing by Tradition only, without Scripture, makes his meaning evident. Before him in the front of the second Age B. Ignatius St. John's Disciple; Exhorted the Churches to hold themselves inseparably to the Tradition of the * Hist. Eccl. l. 3. c. 35. Apostles; as Eusebius testifies. Had the Rule of Faith been only Scripture, as Protestants contend, could he have given such advice? Yea, it inevitably implies, Tradition to be the sure ground to rely upon for Christian Doctrines. Doth Origen assert Scripture or Tradition for a Rule while he teaches, * In Tract. 27. in c 23. S. Matt▪ That in our understanding Scripture, we must not departed from the first Ecclesiastical Tradition, nor believe otherwise then as the Church of God hath by Succession delivered to us? And elsewhere he tells us, That only is to be believed * In Praef. lib. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. for Truth, which in nothing disagrees from the Tradition of the Church. What more full for Catholics? Did not Tertullian depend upon Tradition for his Faith, when he professeth, * Lib. de Praesc. c. 21 What I believe I received from the present Church, the present Church from the Primitive, That from the Apostles, the Apostles from Christ. The Arrians indeed (as the Protestants now) appealed to Scripture for a sole Rule and Judge of their Faith, seeing their condemnation (as Protestants do likewise) inevitably and evident by the practice and Tradition of the present Church. But what did St. Athanasius, that great Bulwark of Catholic belief, reply to this? Even the very same which, the Church of Rome now takes up against her Adversaries: * Lib. de Decr. Sym. Nic. cont. Arianos. Behold, we have proved the Succession of our Doctrine delivered from hand to hand, by Fathers to Sons; but as for you new Jews, and Children of Caiphas, (but as for you Protestants) what Progenitors can you show of your Speeches? Had he not held Tradition for the Rule of Christian belief, could he have produced this as a satisfactory answer to their appeal to a Scripture-Tryal, and a sufficient demonstration of Catholic Faith? They who hear St Austin saying, * Cont. Ep. Fund. c. 5. I would not believe the Gospel, were it not that the Authority of the Church moved me to it. What think they? Was he for Protestants or us; for sole Scripture, or for Tradition too in his Controversy? More ample satisfaction may be had, if desired, from Vincentius Lyrinensis, in whose words we may tell a Protestant, * Faith is that which thou hast Cont. haer. ca 27. received, not that which thou hast devised, a thing not of private usurpation, (as their Exposition of Scripture are) but of public Tradition. Quotations might be infinite, but these may suffice to let the World see, that Antiquity was of the same belief with the present Church of Rome in this point; And Protestants by contradicting Her, contradict the Fathers also. SECT. V Tradition asserted against Protestants by Scripture; and the notable Advantages that way of delivery hath above Writing. IF the Testimony of the Fathers will not suffice, we shall bring Scripture itself in defence of Tradition. And truly to me it seems wonderful, that Protestants professing to believe all things contained in the Scriptures, should deny Tradition to have any thing to do with their Faith, to which those Sacred Oracles bear so great witness. The places are not few, and full; some of them I shall produce as translated in their own Bibles. The first is that famous Anathema of St. Paul's upon the occasion of some false Teachers troubling the Church of Galatia, with Doctrines contrary to 1 Ch. ver. 3, 9 Tradition. * If we, or an Angel from Heaven, Preach any other Gospel unto you then what ye have received, let him be accursed. Would they have one more express? Let them mind well his exhortation to the Thessalonians, * Therefore Brethren, stand fast, and Eph. cap. 2. v. 15. hold the Traditions ye have been taught, whether by word, or our Epistle. The same point he presses home to the first Bishop of Ephesus, writing in his first Epistle to him, * O Chap. 6. v. 20, 21. Timothy, keep that which is committed to thy trust, avoiding profane and vain babble, and oppositions of Science, falsely so called; which some professing, have erred concerning the Faith. Which Deposition of Faith he calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, in his second Epistle renewing the same charge, Hold fast the form of sound words which thou hast heard of me, Chap. 1. v. 13. in Faith, and Love, which is in Christ Jesus: Inculcated also in the Verse following, That good thing v. 14. which was committed unto thee, keep by the Holy Ghost which dwelleth in us. And again, in the 3d. Chapter he presses it as the only Antidote against the Infection of new-poisonous Doctrines scattered by Seducers, Chap 3. v. 13, 14. Continue in the things that thou hast learned, and hast been assured of, knowing of whom thou hast learned them. And with no less care and charge recommendeth it to Posterity, in the 2d. Chapter of the same Epistle; The things that thou hast heard of me among many Witnesses, commit thou to Faithful men, who shall be able to teach others also. From which Texts, and such like, the Fathers collect three things. First, That there are Traditions unwritten, Rom. 16. Phillip. 4. 12. Judes Ep. 3d. ver. 1 Tim. 3. 15. as well as the written Word, deposited in the Church, which is the Pillar and ground of Truth. Secondly, That such Traditions belong equally to Christian Doctrine, and alike to be credited and observed. Written and unwritten being but accidental differences of the word of God, substracting or adding nothing essential to the formal Object of Faith, which is Divine Revelation. Thirdly, That Traditionary Doctrines being termed a Depositum by St. Basil. ut habetur Hist. Trip l. 7. c. 39 Vinc. Ler. c. 26. etc. the Apostle, and so from him frequently called Depositum Fidei; and the Governors of the Church, in Timothy, constituted the sacred Depositarii and Keepers of it, makes it uncapable of any addition or diminution, (and consequently excluding the expectation of any other points necessary to be revealed) the nature of a Depositum requiring it should be kept unalterable in the hands of those to whom it is committed. And therefore 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 applied to false Teachers by the same Apostle, is directly opposed to this Depositum. And the Church collected in General Councils, when truth and peace requires it, makes no new Articles of Faith; but all her endeavours are, that revealed Truths, whether written or unwritten, delivered from the beginning, may be defended, conserved, illustrated, and explicated against arising Heresies that would pervert them. To which a fourth may be added, That the Apostle writing to Churches fully constituted, still refers them in his Epistles to Tradition for the trial of all Doctrines; those sacred lines delivering no new point of Faith, but only in as much as Doctrinal, in things necessary, explicating according t● present circumstances, and confirming what had been taught by word and practice. Protestants indeed will own no such things from these Texts; but In 2 Epist. ad Thess. c. 2. 15. St. Chrysostom tells us, * Hinc perspicuum est, etc. From hence it is apparent, that the Apostles have not delivered all things by Epistle, but also many things without writing: Now both those, and these deserve equally to be believed. 'Tis a Tradition, what would you more? Thus he, and Theophilact comments thereupon almost in the same words: And from the 2d. ver. of the 11th. chap. of the 1st. Epist. to the Corinthians, * Now I praise you Brethren, that you remember me in all things, and keep the Ordinances, sicut tradidi vobis, as I delivered them unto you: Not only infers the same Doctrine, but likewise uses the selfsame phrase, Ex hoc loco perspicuum est, etc. 'Tis apparent from this place, that he▪ (St. Paul) and the other Apostles, delivered many things not committed to writing. Which Epiphanius also applies to the same Hear, 61. purpose, teaching us, Oportet autem & Traditione uti, etc. That we must make use of Tradition, seeing all things cannot be taken out of sacred Writ. The Apostles have delivered some things in Writing, and others by Tradition; Even as St. Paul says, Sicut tradidi vobis, As I have delivered to you. And no less St. Lib. de spir● S. Basil, It is an Apostolic thing to persist constantly in Tradition not written; for saith the Apostle, I praise you in that you are mindful of whatsoever thing came from me, and observe the Traditions which I have given you. And affirms them to be so many, that the day would fail him should he enumerate them. Moreover, That no man will contradict Ibid. it who hath the least experience in Ibid. Church Laws. And as potent Patrons of the same Doctrine are St. Iraeneus l. 3 cont. Haer. ca 3, & 4. Tertullian de corona militis cap. 3. & lib. de Praescrip. S. Aug. Ep. 118. ad Januarium; & lib. 5. de bapt. cap. 23. The second famous Nicene Council in the 7th. Act, etc. by whom Traditionary points are invincibly vindicated. And teach otherwise they could not, except their words should contradict their Faith and practice; though Protestants, who are of a contrary belief, are also of a contrary Doctrine; and have invented several evasions to darken the evident light of these Texts, whereby they (alas) deceive poor Souls. To the native lustre of Scripture, if we add the unanimous consent of the Father's expounding them for us, they more manifestly make good against the Protestants, that the same Scriptures cannot be an un-errable and complete Rule of Faith to Christians without Tradition. And indeed Catholics do not deny Scriptures to be a Rule, but that they are not the complete Rule of Faith; nor can be a Rule of Faith at all, as interpreted by private reason, or particular fallibility. Congregations, (which is their new way, and practice) but as expounded authoritatively by the Catholic Church according to the line of Ecclesiastical Tradition; the constant custom of all Ages. Now why Religion was settled in the Christian Church by Universal Tradition, as a perpetual Rule of Faith, rather than written Precepts, will presently appear to any one, well considering how that way of delivery is far more secure from mistakes and errors than Writings, this being notoriously visible in actions common to all mankind, in which all sorts of conditions do agree, and can read the inward belief of their hearts in those outward well-understood expressions: whereas written words are different, and if understood by some few eminently Learned, yet liable to a thousand casualties, and misapprehensions, conveying erroneous Thoughts sometimes, even where exactest diligence is observed. And withal, that it is more lasting then written Books, which may perish totally by the fury of Persecution, or be lost by some accident or other, as most certainly some Scriptures are; Whereas Christian Doctrine thus conveyed, cannot perish but with the total ruin of all Believers. But principally, that sacred Scriptures themselves, both for Canon, Incorruptness, and true sense of the Text, are necessarily depending on Tradition; not It on them, being a self-evident Principle that needs no proof. Which great and notable advantage will be more evident, if we consider that the main end and principal errand of the Apostles being to deliver entirely to the World the Gospel, or Law of Jesus Christ, what they Preached throughout the whole World, with their common and united endeavours, inculcating it in season, out of season, and engrafting it by daily and visible practice in the hearts of Believers, must needs descend to us with more certainty and evidence of Truth, because accompanied with a higher degree of Tradition than the Books of Scripture; which were not any part of their Commission, or by any joint consent intended to comprise the whole Law of Christ; but merely an occasional work of their Apostleship, according as the present circumstances did require, writ by some single Apostle or Evangelist, sent to some particular Church or Person, (as all the Apostolical Epistles) upon whose Authority and Credit the whole Church originally must rely, to believe it to be the true Writing of such an Evangelist or Apostle, that is, to be the undoubted Word of God. And this is the genuine reason, that while Traditionary Doctrines being on all hands acknowledged, because founded in Universals which cannot easily fail: The true Books of Scripture, because at first of particular and unknown Authority, (agreeing therein with all errorus) were cauceously rejected by some particular Churches, and could not obtain due veneration and acceptance but by degrees, as they were communicated to other Christians by those to whom they were at first delivered, and so at last upon diligent inquisition received by the whole body of Believers for Canonical. In which examination, the Traditional Doctrine being universally Famous, and first planted in their hearts, and that of Scripture originally obscure, and of an after Birth; They neither did, nor could rationally argue thus: The Doctrine we have been taught, is the Doctrine of Christ and his Apostles, because agreeable to this Book: But thus, this Book attested to us for Scripture, may safely be received for the Writing of such an Apostle or Apostolical man, as they witness who have already accepted it for such, because we have no reason to think they are herein deceived, or lie against their Conscience, in that we find it conformable to the Doctrine we have been taught and have received by Tradition. For to have proceeded è converso, had been to prove, I say not obscurum per obscurius; but clarum per obscurum, and contrary to all Rules of Logic and Reason. Hence it is that we find the Ancient Fathers expounding some Texts of Scripture for Traditionary Doctrines of the Church, which afford sometimes perhaps scarce probable Topics for those points to which they are applied. Now this they do, not as if they founded their belief of such Articles upon the Scriptures St Aug. the Civ. Dei l. 20. c. 24. lib. de fide & Oper. c. 15. S. Am▪ in ca 3. ad Cor. St. Jer. in ca 5 Matt. Origen in eandem locum, etc. (as might be specified in the 1st. Corin. 3. from the 12 ver. to the 16. and Matth. the 5th. ver. 25, 26. for Purgatory. The 15 of the foresaid Epist. ver. 29. For a state wherein the dead may be helped by the living. Luke the 1st. ver. 34. For the perpetual Virginity of the Mother of God, etc.) But being in possession of the belief of such points with the present Church of their Age upon the tenure of Tradition, they only bring such places for the further confirmation and explanation of their Faith, that very probably such Traditionary points may be involved in those Texts. So that we may safely argue thus far from such expositions; they held such Tenets, or else they would not have applied those places for the confirmation of such Doctrines, though such Doctrines cannot manifestly be concluded from those places. And therefore when Protestants rationally show, that some Texts so applied by the Fathers may admit their Interpretations; yea sometimes perhaps with greater probability, they must not think they then carry the cause against Them and Us in those points. This indeed is enough for Catholics to do in all Controversies of Faith against Protestants, who depend wholly upon Scripture, as explicated▪ by Wit and private Reason or Spirit for their Religion; But it is no concluding argument against some Ancients for their over-credulity, as I may say, in relying on such Texts for some points now denied by Protestants; or against the present Church of Rome as relying upon them, when that the Fathers neither did, nor doth the Church of Rome now only rely upon such Texts for those particular points; nor yet upon Scripture for any point of Faith at all, but as handed and fenced to us by Tradition. But to conclude this point, seeing Scripture thus manifestly descends to us by a lower degree of Tradition than Christian Doctrine; and being received for the Word of God upon the credit of Tradition by Protestants themselves; we cannot enough wonder at their unreasonable prevarication, in taking the Church's word for the whole Rule of their Belief, and yet refusing to rely upon her credit for any one Article of Faith; in acknowledging her Authority Infallible in the delivery of the Letter, and yet denying to believe her Tradition for the Ssense; nor will be persuaded to conform to her in those points and practices which are handed to us by her attestation with far greater evidence of credibility. And this being clear to me, could I any longer continue a Protestant? Had I not all the reason in the world to become a Catholic? The second ground of the first Motive, viz. The Authority or Infallibility of the Church in determining all Controversies concerning Faith; and defining what is of Faith, and what not, when called in question. SECT. VI An Introductive Discourse concerning the Judiciary Power of the Church. YEt notwithstanding this certainty of Tradition, handing from Age to Age the Evangelical Law with so much evidence, unreasonable men have arose of perverse minds questioning and contradicting the Truths of Jesus Christ; Insomuch, that hardly, yea, perhaps not any one fundamental point of Christianity, but hath been controverted in some Age or other. Wherefore as Tradition is a constant Rule, so the Wisdom and Goodness of Almighty God hath provided in his Church an Authoritative Judge, to give Sentence by the guidance of the said Rule, if there happen to be contentions about matters of Faith among Believers. For unless in such cases an Authoritative Judge be allowed to give a definitive Sentence from which there is no appeal by the contending Parties, for the decision of such Controversies, Authoritatively assuring us what Doctrines were taught by Christ and his Apostles, if denied, and what not; when falsely pretended, Actum est de fide & unitate, Faith and Church-unity must necessarily be destroyed and all Religion lost in a Chaos of disagreeing judgements, without any probability of reconcilement. A supreme and unerring Judicature being then absolutely necessary for the ordering and preserving of the Church in all things essential to Salvation; how little satisfaction (and that not without just cause) I received in this point from the English Protestants, who indeed grant a Judge, but one wholly Inefficacious to this purpose; yea impossible to reconcile Dissenting Litigants; as the super-abundant experience of above sixteen hundred years (for all Heretics fly to the dead Letter of Scripture for their refuge,) hath sufficiently evidenced, I shall make hereafter appear in the examination of their Rule and Judge; and for the present endeavour to demonstrate how all Christians ought to be contented and acquiess, as I did, in what the Church of Rome teaches, and the Catholic Church always hath, and doth practice on such occasions. Now what the Catholic Church teacheth, and always hath delivered in this point, is briefly this. That all Divine Truths taught by Christ and his Apostles necessary to Salvation, whether Traditionary only, or also Written, are deposited in the Church as a Witness to attest them, and as a Judge Divinely assisted to Interpret, and give an Authorative Sentence, if their be any Controversy about them, which all Christians are obliged to believe and follow under pain of Damnation A Doctrine brought down to us from the Apostolical Times by a more visible practice and unquestionable Tradition than the Scriptures themselves, which yet the Protestants receive for the Word of God upon the same Authority. What concerns the Church as a Sacred Depository of all Revealed Truths, written and unwritten, hath already been manifested in the precedent Discourse: And that the Spouse of Christ is an Authoritative Judge, or Infallible Guide to determine all Controversies of Faith among her Children, that they may know with security what to believe and follow according to their Duty, I hope shall be made no less evident in the following Sections. SECT. VII. That there is a Supreme Visible Judge to decide Controversies in matters of Religion Instituted by Christ, Infallible in all points of Faith; to which as such all Christians are obliged to a submission of Judgement under pain of Damnation, is here made apparent from Scripture, And some further Reasons also given. TO acknowledge a visible Judge to interpret and apply Laws in Controversial matters, is so conform to common Sense and Reason, and so confirmed by the experience and practice of the whole World in all kinds of Governments, that to deny such a Power from God in his Church, is in effect to say; That Jesus Christ, the Wisdom of the Father, hath not so well provided for the regulating and preservation of his Kingdom and peculiar People, purchased with his own most precious Blood, in order to their eternal Good and Happiness; as mere men, subject to manifold weaknesses and Passions, do by the common Light of Nature and ordinary Principles of Prudence and Discretion provide for the well-being of Families and Commonwealths in Temporal matters. A Position unavoidably drawing after it so many strange and (to say no worse) dangerous consequences, that they will be here better lamented than infisted upon. But because Protestants, whom I have forsaken, fly to Scripture as the only Infallible Judge in all Controversial matters of Faith; thither I shall bring them first to be tried, and show them out of those Sacred Oracles of Divine Truth, which they acknowledge, what ample and most abundantly satisfactory provision the Wisdom and Goodness of Almighty God hath made and left in his Church to bring us securely to the certain knowledge of his revealed will; nothing being wanting on his part, if we neglect not so great Salvation. The chief Texts for the Churches supreme Teaching, and consequently Judging and determining Power, when any controversies of Faith arise, by Commission from Christ the Head-spring of all Spiritual Jurisdiction, are these, and such like: Mat. 28. 18, 19 Go ye, make Disciples of all Nations, teaching them io observe all things whatsoever I have commanded you. And that this Authoritative Teaching is performed by the Pastors of the Church as his Delegates and Representing his Person, is plain from that of St. Luke, He that heareth you, heareth me, and he Chap. 10. 16. Mat. 14. 18. that despiseth you, despiseth me. Again, Whatsoever ye shall bind on Earth, shall be bound in Heaven; and whatsoever ye shall lose on Earth, shall be loosed in Heaven. And again, He Ephes. 4. 11, 12, 13, etc. gave some Apostles, and some Prophets, and some Evangelists, and some Pastors and Teachers; for the perfecting of the Saints, for the work of the Ministry, for the edifying of the body of Christ; till we all come to the unity of the Faith, and be not tossed too and fro with wind of every Doctrine. What more express. And yet, if it may be, the Church's Infallibility in the delivery of the Law of Christ is taught us in plainer terms; as namely in Ch. 14. 26. those Promises in St. John, The Holy Ghost whom the Father will send in my Name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. When the Spirit of Truth Joh. 16. 13. S. Matt. ch 28. 19 is come, he will guide you in to all Truth. And those in St. Matthew, Teach them to observe all things whatsoever I commanded you, and behold, I am with you always, even to the end of the World. And that in the 16 1 Tim. 3. 15. Chap. Upon this rock will I build my Church, and the gates of Hell shall not prevail against it. Such a Church as this, thus founded, thus assisted, thus guided, cannot possibly teach damnable Heresies or dangerous Errors, but must needs be the Pillar and ground of Truth, as that glorious Vessel of Election the great Apostle of the Gentiles doth assure us. And therefore we may securely rely upon her word; to do it also so much concerns us, that not to hear and obey is no less than under pain of damnation, and that too from no obscure Texts. He that 1 Epist. 4. 6. knoweth God, heareth us, saith St. John, and he that heareth us not, is not of God; and by this we know the Spirit of Truth, and the Spirit of Error. And that famous place, Dic Ecclesiae, Matt. 18. 17. Tell it to the Church, and if he neglect to hear the Church, let him be to thee as an Heathen and a Publican. Persons doubtless in no fit case for Heaven. I'll name but one more out of St. Mark, Go ye into all the World, Mark. 16. 16. and Preach the Gospel unto every Creature. And what then, He that believeth not shall be damned. Plain and sad places these are to all Unbelievers and Incorrigible Heretics: But especially to these last, who receiving these Scriptures for the Word of God, do notwithstanding not only not hear the Church Obediently in her delivery of the Gospel, but with obstinacy and pride of heart, presume to teach the Church, and will needs force upon her a new Creed, which was never taught by Christ, nor handed to us from the Apostles. How can such as these escape the punishment threatened in the Sentences. Their account must needs be heavy; and the light they had will only serve to augment their guilt. And I cannot omit for a Testimony of these and such like Texts against Protestants, that being so express and unavoidable for the Church's Authority and Obedience to her; in their first Editions of their English Bibles after their defection from the Church of Rome, for Church they translated Congregation, least common understandings should discover how they were withdrawn from their Ancient Faith by new Doctrines, and Expositions so expressly contrary to the Word of God. Till afterwards, when by divers Artifices these Teachers perceived they had bred in their Followers a strong aversion from the Church of Rome, and that they were sufficiently confirmed in their Errors, the word Congregation in the later Translation was turned into Church, that from the evidence of such Texts they might gain some credit to their usurped power, set up against the pre-existent Authority of the whole Christian World. Neither is it without reason, that Christ hath set up in his Church such a supreme Judicature; when to deny this Power to those whom he hath appointed for ever to be Governors of his Kingdom on Earth, is doubtless to advance the Jewish Synagogue, above the Christian Church, their Sanedrim or Great Council, whesein the Highpriest was supreme Judge in all doubts Deut. 17. and questions about the Law, having such absolute Authority in giving Sentence, that no man could appeal, but was bound to obey under pain of death. And yet that was but a temporary Pedagogy delivered by Moses a faithful Servant of the House of God, in Types and Shadows prefiguring and leading to Evangelical Perfection, whose Ministration is far more glorious, endowed with more transcendent and admirable Privileges, foretold by the Prophets, and in plenitude of time fulfilled, revealed and established in Person by the Eternal Son of God, Lord of all things, upon better Promises to continue for ever. Secondly, Christ our Lord having so dearly purchased a peculiar People, and furnished his Church with all means necessary to the Salvation of mankind; if we deny such Authority in her, namely Infallibility to witness, and when circumstances require, to determine by a finally decisive unerring Sentence what these means are, they cannot be effectual to the end for which they were with so much Sweat and Blood Instituted to continue for ever; being otherwise, according to the ordinary method of Divine Providence, impossible to be known with an assured certainty, and by consequence also to be put in practice. Neither indeed could it be truly said that Christ hath provided in his Church all things necessary for our Salvation without this Authority; when amongst things necessary that questionless seems to be most so, by which▪ we can only come to a certain knowledge of all the rest. Thirdly, seeing God hath made his Church a Proponent and Witness of his Truth in all Ages, (for 1 ch. 8. that of the Acts, Ye shall be witnesses to me, both in Jerusalem and all Judaea, and in Samaria, and unto the uttermost parts of the Earth: As to the substance of it; belongs not only to the Apostles, but to their Successors in the Office of making Jesus Christ and his Law known to the World's end,) the unanimous consent of the Catholic Church must needs be an undoubted testimony of revealed Verities, seeing it contradicts the Justice, Goodness, and Veracity of God to authorise any to be a witness of his Truth, that might lie and deceive the World in their attestation. And methinks it concerns as well English Protestants as Us, to maintain the Catholic Church for an Infallible Witness, seeing at this distance from the Preaching of Christ and his Apostles; they, as well as we, have no other Infallible assurance than her Testimony whereby to know either, which are the undoubtd Books of Scripture, or what the true meaning of them. And thus that Religion (which Protestants pretend to be contained in only Scripture, must rejecting Church Authority necessarily float in an Ocean of incertainties, and we miserably be left in the mists of conjectures among dead Letters, with the twilight of natural reason, to search out Faith, and the Eternal Salvation of our Souls. Lastly, the forequoted Texts being so express for the Church to have a Power from Christ to oblige all men under pain of Damnation to believe and submit to her Proposals as to Faith. God hath also endowed her with Infallibility in bringing to our knowledge revealed Verities, seeing otherwise such a Power in the Church, and a correspondent obligation in her Children would not bear an equal proportion. And therefore these two are inseparably linked together, a Power to bind to Believe, and Infallibility in the Obliger; Christ assisting his Church with his Holy Spirit to guide her Infallibly into all Truth, because he hath invested her with a Power to bind to believe; and giving her a Power of obliging to believe, because he hath made her Infallible in such Proposals. It seeming most conformable to the Divine Goodness and Providence, that such an extern proponant of Faith should be established, as might afford no just cause to suspect whither it be true or no, which is proposed; and in all reason no greater assurance can be desired then to have an absolute certainty that that Authority cannot err in points of Faith, to whom we must in such Proposals captivate our Wills and Understandings. For this is but to assent upon undoubted evidence; than which nothing is more agreeable to man's nature▪ Neither is it rational to believe that God, who is essential, Reason and Wisdom, ruling all his Creatures according to the several Dispositions Imprinted in them, would impose such a Duty on Discursive Entities upon other terms. Blessed be God who hath so carefully provided for us, in giving us a Law which is the only means to Salvation, and also an authorised guide to direct us in the certain knowledge of it; namely the Catholic, which cannot possibly lead us into error, as hath been formerly shown. Thus certainly these Scriptures witnessing the Church's Authority are agreeable to reason; now let us see what further light can be added to them from the Writings and universal practice of Antiquity. SECT. VIII. The Church's Authority or Infallibility taught and asserted by the Ancient Fathers▪ IF I should produce what Antiquity affords us on this Subject, I should rather transcribe Books than Passages, so Copious and Industrious have the Fathers been on all occasions to press a point so necessary; S. Athana. coni. Aria. S. Hier. S. Aug. Pole. St. Cyp. de unit. Ecc. Tert. etc. especially in their Polemical Discourses against Heretics, to vindicate their dear Mother the Church in her Just Rights and Privileges against all Rebellious contradictors of her Authority. And thither I refer such as desire more ample satisfaction; for the present I shall content myself with some few choice places, and they are these. We must believe (saith Irenaeus) ● l. count. hae. ca 49. those Priests that are in the Church, those that have a Succession from the Apostles, who together with the Episcopal Power, according to the good pleasure of the Father, have received the certain gift of Truth. We must not believe, (saith the English Protestant Church,) those who in their Episcopal Chairs have had an uninterrupted Succession from the Apostles; seek not for the Law of God from their Lips, for they are fallen from the Truth; yea, General Councils can err, and have erred in Art. 21. of the 39 their Definitions, having no certain gist of Truth by Divine assistance. Thus they, flatly contradicting good Irenaeus and Ancient Doctrine. Now, whom shall we believe? The old Saint, or the new Protestant? Give him a little more Audience, for he proceeds thus, The Church Cap. 62. l. praed. shall be under no man's judgement, for to the Church all things are known, in which is the perfect Faith of the Father, and of all the Dispensations of Christ; and firm knowledge of the Holy Ghost, who teacheth all Truth. But say he what he will, Protestants will assume a Power to judge, and condemn her of no less gross and damnable Errors than Idolatry and Superstition, to justify that thing they call the Reformed Church▪ Though it were no difficult matter for them to perceive the Injustice of such Proceed, when the same Saint goes on and tells them, and us, That it is easy to receive the Truth from God's Church, seeing the Apostles have most fully deposited in her as in a rich store-house all things belonging to Truth. For what if there should arise any contention of some small questions, ought we not to have recourse to the most Ancient Churches, and from them receive what is certain and clear concerning the present question. Thus far he. And if this course is to be taken, in small questions, doubtless much more in matters of high concern, as many points are now controverted between Us and Protestants. In such to be left to our own private conjectures and Interpretations, would be most unsafe and unreasonable. And had Protestants taken the course here prescribed by the Saint for the inquisition of Truth, when they first raised questions about Religion, (as in such cases all Christians ought to do) could ever such a thing as the Protestant Church have had a being or existence? For 'tis as visible as the Sun, that there was no pre-existent form of Faith in the whole Christian World, according to which they modelized their Religion in England, and with whom they communicated, when they divided from the Church of Rome, their Catholic Mother. If great St. Austin was not little in esteem with our modern Heretics, they might receive full satisfaction from him in this point, if they would Impartially peruse his Writings against the Donatists, and other Enemies of the Church's Faith and Unity. That of his is very remarkable against Crescontius; Though (saith he) there cannot be produced Lib. 1. cap. 33. from Scriptures any examples of such a thing, yet the Truth of the same Scriptures is held of us in this matter, when we do that which pleaseth the whole Church, which the Authority of the same Scriptures commendeth; that because the Holy Scriptures cannot deceive us, whosoever feareth to be deceived with the obscurity of this question, let him require the judgement of the Church, which the Holy Scriptures without any ambiguity do demonstrate: To the end that because the Scripture cannot deceive us, whosoever is afraid to be deceived by the obscurity of any question, may have recourse to the Church's judgement concerning it, which Church the Holy Scriptures demonstrate without any ambiguity. Two things are suitable to our present purpose which are clear from hence. First, that though we may sometimes doubt what is Truth, yet we can never doubt which is the true Church, demonstrated to us by the Scriptures; upon whose judgement while we rely, we are secure from holding any thing contrary to the written Word commending to us her Authority. Secondly, That though the Scriptures are Infallible and cannot deceive us, yet if we will not deceive ourselves and kill our Souls by the dead Letter without the quickening sense, we must believe what the Church believes, submitting our private reason to her public Interpretation. For else let Heretics never so much boast of Scripture for them, we may tell them in the words of the same Saint; This ye Cont. Faust. l. 32. c. 19 seem to do, that Scriptures may lose all Authority, while every one may allow or disallow what his own mind suggests to him out of them. That is, may not subject his Faith to the Authority of Scripture, but subject Scripture to his Faith. It being indeed the property of all Heretics not to take sense from, but to bring sense to those Sacred Oracles, forcing them by manifest distortions or dark conjectures to speak in defence of their prejudicated Tenets; and so make nothing of Scripture, while they seem to value nothing else. Now what remedy against this intolerable abuse of the Word of God, and everlastingly-quarrelproducing evil but that of Origen. Quoties, etc. As often as they (Heretics) Ho. in Mat. & Praef. l. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. bring forth Canonical Scriptures, which not Christian but believes and assents to, they seem to say; Behold the word of Truth is in our Houses; but we must not believe them, nor departed from the Primitive Ecclesiastical Tradition; nor believe otherwise then as the Churches of God by succession have delivered to us. And to put them to silence with that of L. de Praes. p. 19 Tertullian. We must not appeal to Scriptures, neither is the controversy to be settled upon them, in which either there will be no victory at all, or very uncertain. Yea, there is no good got by disputing out of Texts of Scripture, (that is, as interpretable by private reason, and played upon by wit,) but either to make a man sick or mad. But that is only to be believed for for Truth, which in nothing disagrees from the Tradition of the Church. Thus he, fully agreeing with Origen in the forequoted place. And I cannot omit here what the glorious Bishop of Hippo hath, so apposite for our present purpose to his Catechumen; The Holy Church, the Church which is one, the true S. Aust. de Symb. lib. 1. v. 6. Church, the Catholic Church fights against all Heresies. She may be resisted, but cannot be conquered: All Heresies have gone out of her, as unprofitable branches cut off from the Vine; (see Protestant's your Original) but she remains in her Root, in her Charity: The gates of Hell shall not prevail against her. Nor that to Honoratus; when therefore we see God standing for us, and so much fruit and proficiency, doubt we to repose our L. de util. Cred. c. 17. selves in the bosom of that Church, which from the Apostolical Chair by Successions of Bishops, Heretics on all sides barking in vain against her, hath obtained Supremacy of Power? To whom not to give the chief, is truly either the highest Impiety, or harebrain Arrogance. Thus the Fathers always brought Believers to the Church for a firm foundation in tottering times; there they cast Anchor, and fixed themselves amidst the storms of Controversies and Contentions raised by unreasonable men with the wind of strange Doctrines, lest they should make Shipwreck of their Holy Faith; this still they pressed upon all Christians in doubts of Disputations, the Church, the Church, believe the Church, the Pillar and ground of Truth, the Sacred Depository of revealed Verities, the rich Storehouse of all things belonging to Salvation, protected by Christ to the World's end, endowed with the certain gift of Truth by the special guidance of the Holy Ghost, founded upon a Rock that the gates of Hell shall not prevail against her. Which is nothing else but what they had learned and received from Scripture and Tradition. A Truth so convincing, that it extorted from Dr. Field, a great Patron of the English Protestants, In his Book of the Church. words to this effect: Controversies are now a days grown to that height, and so numerous and intricate, that few have time to discuss and search into them thoroughly for satisfaction; fewer wit and abilities to do it as such a business of concernment require, that no security remains but to fly into the arms of the Church, and acquiess in her judgements and definitions. But from words let us proceed to deeds, from the Doctrine to the practice of Antiquity. SECT. IX. The aforesaid Authority of the Church cleared and demonstrated by the constant practice of all Ages. IF we cast our eyes through the whole Christian World, not a Popish Priest in the exercise of his Spiritual Jurisdiction, but is in some sort a practical proof of this Authoritative Power, wherewith the Church is invested by Jesus Christ: Yet residing more eminently and with larger extent in Bishops, the supreme Order of the Clergy, made Overseers of their respective Flocks by the Holy Ghost; it appears more gloriously visible in the Decrees and Acts of General Councils, the highest Ecclesiastical Tribunal, determining all emergent Controversies in Spiritual matters, with Anathemae's against all Contradictors whatsoever. And Catholics in all Ages acknowledging their Sacred and obliging Authority, paid most inviolably the just Tribute of Obedience to their Decisions, with submission of their private Judgements and Opinions, however rational before they seemed unto them. So that what points soever were once declared to be of Faith by lawful and approved Councils, those who persisted in the contrary Doctrines where accounted Heretics; and being justly Excommunicated for such incorrigible obstinacy, shunned by all the Faithful, as no better than Heathens and Publicans. Now I cannot think that English Protestants will say, though such Decrees issued out from General Councils, yet it was by an usurped Power not of Right; and so though such exact obedience was paid by Christians to them, yet it was in their own prejudice, and not of duty or obligation; (though truly in deeds they assert it) because they pretend much veneration to the first four General Councils; and Bishop Montague, one of the Learnedest In his Appello ad Casa. men they ever had, proceeds so far, as to defend against his more zealous Brethren of Rome's ruin the Infallibility of all such Councils in Councils in Decrees of Faith. And indeed (abstracting from the Institution of Christ and Apostolical practice) it is so notoriously unreasonable a thing, and destructive of all Government to deny Ecumenical Synods to be the fi●●est Judges in such matters, that few or no Heretics ever had the confidence absolutely to disclaim against the Authority of such Assemblies as Tyrannically assuming a Power over other men's Consciences in things not appertaining to them; but acknowledging their Authority, still causelessly picked quarrels, either about their Calling, or Convening, or Proceeding, or Confirming, or Receiving; pretending them to be Defective some way or other, to justify their Disobedience to their Decrees. And doubtless, as fittest, so if they were not lawful Judges in all spiritual matters by Commission from Christ, the Supreme Head of his mystical Body, and necessary, when made so by present circumstances: the Apostles themselves (when Controversies arose in the Infant-Church among Believers about some legal Observances) would not have taken this course to define those matters; Neither would they have prefixed to their Decrees a Visum est Spiritui Act. 15. sancto & nobis, and so justly father those determinations upon the Holy Ghost, had they not been Divine Sanctions, though made by men, yet according to the appointment and will of God, infallibly assisting their endeavours; Neither would the Universal Church in after-Ages have on the same occasions insisted in their steps, or presumed in the same authoritative stile to attribute their Meetings and Decisions to the Holy Spirit. A Power, as Divine, withal so necessary, that no other way could with so much efficacy and satisfaction preserve, declare, or explicate the Faith once delivered to the Saints, extirpate Heresies, maintain Peace and Unity in the Church, strengthen the Nerves of Ecclesiastical Authority, reform Clergy and Laity, and depress the Enemies of the name of Christ our Lord and Saviour: Insomuch that Hooker (a very learned Protestant) pleads strongly for Submission and Obedience to Decrees of General Counsels; telling those that are otherwise In the Pres. to his ●ccl. Politic. minded, That the way of Peace they have not known, going against the dictates of Nature, Reason, and Holy Writ; And, as I remember, gives instance in the first Council celebrated by the Apostles, the pattern of what were to follow; whose Decrees put to silence all former doubts and disputations, every Christian obeying without the least scruple to be misled by them, and with all readiness, as if God himself had spoken to them. And questionless the Divine Providence thus ordered, that this main point of the Authority of Counsels should as well be delivered to the World by Apostolical Practice as Precept, that with greater evidence they might know whom and what to follow, when questions about Christian Doctrine did arise; and that after the definitive Sentence of that supreme Judicature, all wranglings were to cease, and they had then nothing to do but to obey. In the Centuries immediately succeeding, though Satan's Missioners were spreading false Doctrines to corrupt the Faith, and Perturb the Peace of the Church, yet no Ecumenical Synods could be celebrated, by reason of those General Persecutions which haled the Christians to their Martyrdom as far and wide as the vast Roman Empire had Arms to do it. And indeed all that while the Blood of those Noble Armies of Glorious Martyrs spoke as loved and as Powerfully for the Faith of Christ, as the Decrees of living Confessors could have done; supplying as it were in that extraordinary manner what these had a constant Power and will also to perform, but no convenience to put in execution. However they met as well as they could, and took the best course those sad times would permit to kill Soul-destroying Heresies, and keep true Faith and unity alive in the Christian Church. Afterwards in the time of Constantine that Great and Glorious Emperor, the first public Nursing Father of his Catholic Mother, when Arianism had Instilled its Poison into the Veins of many Christian Bishop, or Antichristian rather, and so diffused its Contagion into a great part of the Body of the Church, by denying the Divinity of the Son of God; the first Ecumenical and most Famous Synod was Celebrated at Nicaea in Bythinia, Ann. Ch. 327. to provide an Antidote against his Venomous Infection; where after most mature deliberation and debate, the Consubstantiality of the Son of God with the Eternal Father was defined and declared by the Council to be of Faith, against the Arch-Heretick Arius and all his followers. And the prime end for which General Councils were instituted and endowed with this supreme Judiciary power, being for the preservation of the Catholic Faith, by the Authoritative condemnation of encroaching Heresies, the next Ecumenical Synod celebrated at Constantinople, against Macedonius and Ann. Ch. 381. whom he had taught, contrary to the Doctrine of the Church, to deny the Divinity of the Holy Ghost, the third Person in the Sacred Trinity. Ann. Ch. 431. The next at Ephesus, where Nestorius the Patriarch of Constantinople with his Adherents were Condemned for distracting Christ into two Persons. And the fourth at Chalcedon, against the Eutychians for contracting Christ into one Nature. Ann. Ch. 451. And so others in following Ages to our present times were called on emergent occasions to determine and declaring to all Christians what was to be believed as sufficiently revealed by Almighty God; and the like practice will be to the World's end, when the necessities of the Church require it. Yet not as making new Substantial Creeds, or precise Articles of Faith not before in being, (for that would require new Revelations of God's Will, which Catholics pretend not to, acknowledging Christ to be a perfect Lawgiver by himself and his Apostles) but only declaring and explicating what already is revealed when called in question. For the definitive Sentence of a General Council in a matter of Faith, includes and presupposes an universal Tradition of that Doctrine, and is but a public Authoratative and more explicit declaration of what hath been taught by Christ and his Apostles, and what the Church holds upon that tenure, when any Contradictors endeavour to rob us of our Holy Faith. For Catholic Faith always is the same, although the Evidence and verbal Notions of that Faith are not always alike; nor is it material, so they be but sound and agreeable to Tradition; yea, sometimes words never before in Ecclesiastical use, are accepted by General Councils into the Church's language to express her immutable Faith, as circumstances than require, for the more efficacious redress of present evils; and preventing all mistakes of that nature for the future, even in the earnest understandings. For by this means Catholics knowing assuredly what to hold and stick close to in points controverted, could not be circumvented by the subtle insinuations and wily expressions of Heretics, whereby they lie in wait to deceive the unwary, and insensibly instill into well-meaning Souls their Pernicious Doctrines for saving Truths. And this is the true reason why the Arians did so storm at the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (Consubstantial,) and in furious rage cry against it as an innovation, when first inserted into the Creed by the Nicene Fathers as a most proper and powerful Antidote against their poison. And why those Sons of subtlety did take such indefatigable pains, and put in practice such curious Artifices to countercheck, or wholly extirpate that term out of Christian Confessions, as well knowing if that word lived and prospered in the Church, all their Arts and Eloquence could not easily gain more Proselytes, but their Anti-Doctrine must die and perish. And as upon the same account the General Councils of Lateran and Trent after the unhappy birth and growth of the Sacramentarian Heresy, did make use of a new word (viz.) Trausubstantiation, to express more aptly the Ancient Faith; so for the same reason our modern Reformers exclaim against that term as a novelty in Religion, because it manifestly contains their condemnation, and enervates their main Plea of Reformation. SECT. X. A farther Declaration of the Church's Authority or Infallibility in General Councils from Autiquity. THe Church of God in all Ages by General Councils giving an decisive Sentence in controversies about Faith, as hath been shown in the precedent Section, each Decree and Anathema speaks in deed and reality her Infallibility in such Decisions. Notwithstanding lest perverse minds or weak apprehensions should misconstrue her Actions, and not judge aright of the grounds of such proceed; the Ancient Fathers, who best understood the belief and meaning of their Catholic Mother, have in their Writings left undoubted Testimonies to the World that they cannot err who follow her voice, declaring by those Assemblies what ought to be believed for revealed Truths. S. Athanasius so famous for his Confession of Faith and Sufferings for it, in his Epistle to the African Bishops, tells them, that Verbum Domini per Oecumenicam Niceae Synodum manet in aeternum; Not doubting to affirm the Doctrine of the Nicene Fathers to be the Word of God, and of Eternal Verity. From whom and other Fathers the Glorious Emperor Constantine had Learned to write to the Churches. That whatsoever is Decreed in the In Epist. ad Ecc. apud Sacta. l. 1. c. 6. Holy Council of Bishops is altogether to be ascribed to the Divine Will. S. Ambrose, that great maintainer of Ecclesiastical Authority and Discipline, professed resolutely that he would rather part with his Life then the Nicene Faith. Sequor tractatum Epist. 12. Niceni Concilii a quo nec mors, nec gladius me poterit separare: The Council of Nice is my guide, from which neither Death nor the Sword of Persecution shall divide me. And what of St. Hilary and other Catholic Bishops and Confessors that suffered from the power and malice of the Arians, before they would part with one Syllable or Letter of the Nicene Faith, by changing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (of the same Substance) into 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉, (of the like Substance) is well known from the Faithful Records of those times. When above six hundred Fathers were gathered at Chalcedon in a General Victor Afri. de Persec. Wand. ca 61. Barronius, etc. Council there celebrated, and some, perhaps secret Arians, proposed the re-examination of the Nicene Decrees, it in no sort would be permitted, the Holy Synod crying out, Si quis retractat, etc. If any one retract, let him be Accursed. If any one inquires anew about them, let him be accursed. Cursed be he that adds, Cursed be he that Innovates. For in such definitions in points of Faith, being rather the Decrees of God than men, should they have been subjected to a fresh Inquisition, had not been so much to question the Fathers Assembled in the name of Christ; as the Infallibility of the Holy Ghost assisting their endeavours in such Decisions. Which is not my collection, but the assertion of St. Leo the Great, both for his Sanctity and Supreme Pastorship in the Church of God, in his Epistle to the Emperor Martian in these words. Praenoscat Pietas nostra Venerabilis Imperator, etc. Venerable Emperor, let Ep. 78. your Piety first know, that whom we send from the Apostolical Chair, are not directed to combat with the enemies of Faith, we daring not to go about to handle those things which have been defined by the good pleasure of God, both at Nice and Chalcedon, as if they were weak and doubtful, which so great an Authority hath ratified by the Holy Spirit. And therefore the Emperor, that the said Decrees might be more vigorously Habetur in Codice Justini. executed, published an Edict, Strictly commanding humane contentions and Inquisitions to cease about those matters, and all Christians under the Roman Jurisdiction to submit their Judgements to the Decrees of the most Holy Synods: Because (besides the penalties of the Laws) they would by such quarrels incur the just censure of joining with Jews and Pagans against the Church. Yet alas Protestants do so, and will needs be the only or truest Christians. St. Austin, the Oracle of Antiquity, De Bapt. cont. Donat: l 1. tells us, That though concerning Rebaptisation of Heretics, persons of eminent Learning and Piety did dispute among themselves peaceably the question, insomuch that there were contrary decisions of particular Councils in the business, till in a plenary Synod of the whole World that which was sound believed was without all doubt confirmed. And elsewhere, That concerning the validity of Baptism Cont. Parm. lib. 2. given by any one not a Christian, nothing ought determinately to be concluded without the definition of some General Council. And that concerning the validity of Baptism given by Heretics there was no question to be made, being already agitated, perfected, and defined in the unity of the whole World. Which had it been done before St. Cyprians Glorious Martyrdom, he makes no doubt but the Holy Martyr would have submitted his Judgement to the L. 7. cont. Donat. ca▪ 53. Authority of an Ecumenical Synod. And therefore that saying of Lib. 2. de bapt. cap. 3. the same Father, Priora Concilia nunquam a posterioribus emendari; That former Councils are sometimes corrected by the later, is not possibly applicable to decisions in points of Faith, as if something amiss in such Decrees might be amended; for then the Saint must needs contradict himself in his well-known assertions. And therefore is to be understood either of further explications of such points, and then 'tis sound and Catholic Doctrine; or Customs and Rights appertaining to Church-Discipline, which are alterable by the Authority of Councils for the better, as present circumstances shall require. And doubtless many opposite Canons of Lawful Councils may be found in such matters, and makes nothing against the Doctrine of the Church concerning her Infallibility. But in matters of Faith no General approved Synods did ever make contrary Decrees; so that when any are shown opposite in words, they may with sufficient satisfaction be reconciled, and manifested to agree in the Catholic sense of Doctrine therein contained. For could there be really contrary Decrees in points of Catholic Faith determined, General Councils confirmed by the Pope, and received by the Church, that would be eternally false, and most unreasonable, which is ratified for a most manifest Truth, and most agreeable to right reason by universal Church-practice; namely, That all those who will not he accounted Heretics, must conform themselves to the Deerees of Ecumenical Synods. And are the words of Vincentius Lyrynensis in his Admonitory against Profane Novelties, a Discourse as express for us, as if it were now ex professo writ against Protestants in this controversy. But not to be tedious, I will close up these Testimonies (so pregnant for the Infallibility of the Church declaring her Faith by Ecumenical Synods) with the most famous Speech of St. Gregory the Great, Sicut Sancti Lib. 1. Ep. 24 ad Pat. Constan. & Alexan. Evangelii, etc. I confess myself to receive and venerate the four Councils as the four Books of the Holy Gospel. And then names them, yet not with any intention to exclude the like esteem of the fifth, being the second Ann. Ch. 553. General Council at Constantinople, which afterwards he specifies; and were all the General Councils celebrated before his happy Government of the universal Church. Neither will the Protestants be ever able to give any satisfactory reason why they do not give the same veneration and acceptance to all approved Ecumenical Synods, and in particular to that of Trent, being confirmed by the same visible Head, and received by the Body of the same Catholic Church. And to make this more evident; I will make a brief parallel of the Protestants Case with the Arians, (by them confessed to be Heretics) by which I think will easily be discovered that they can say nothing to justify themselves against that Council, but will be as good and strong for the Arians against the Nicene Fathers; their trials being alike upon their disturbance of the Peace of the Church with new Doctrines, and their condemnation alike by the same Authority. If they say the Council of Trent was not a lawful General Council; did not the Arians pretend the same against the Nicene Synod, and all Heretics take up the same Plea against the Councils by whom they were condemned? If they say, true, they did so; but They without cause, We justly. Let them give us a demonstration of this, and we are satisfied; and nothing else can carry it in this controversy. Did not the Arians repute the Novatians Heretics, being condemned by a Council, though not General? And yet refused themselves to stand to the Nicene Synod though Ecumenical. Why? The Novatians, say the Arians, complain without cause; We justly. Did not the Nestorians and Eutychians abhor the the Arians as justly anathematised by the Nicene Fathers, and yet these refuse to obey the Decrees of the Chalcedon Council, those of the Constantinopolitan? Why? The Arians contradicted without cause, say the Nestorians and Eutychians, but we justly. In a word, 'tis a plea common to all condemned Heretics, with Protestants; and if they would speak fully, amounts to thus much: We will receive no Councils farther than they agree with us, and will never acknowledge or submit to any as lawful that condemn our Doctrine. For when they they have a long time hunted up and down for excuses, this in reality is the only and justest cause they have of their disobedience. If they appeal from the Council to the Scriptures, as in their Opinion standing for them; did not the Arians do the same? And I dare be bold to say with far more probability than Protestants can pretend to in many points controverted between Them and Us. If they say they never had a fair hearing before Sentence was passed against them, and that they were condemned by their Enemies, being Judges in their own cause. Did not, or might not the Arians, and any other Heretics, pretend the same against the respective Councils by which they were condemned? And 'tis all one, as if some Rebels stubbornly refusing to answer for themselves in a just Trial according to the established Laws of the Kingdom which they have transgressed, should after Sentence pronounced complain of Illegal proceed as not being heard for themselves, and having no reason to plead, where the Party offended was their Judge by his Commissioners. This is the parallel; And seriously for my own part in the most Impartial examination of it, I cannot see any possible evasion for the Protestants, but that in all Doctrines of Faith wherein they contradict the present Church of Rome, they are as notorious Heretics by the decisions of the Council of Trent, as the Arians for denying the Divinity of Christ by the Authoratative Sentence of the Nicene Fathers. And to conclude this Section and Motive; after all these express Texts of Scripture for the Church's Authority and Obedience unto her under pain of damnation; with the sense of them so brought down to us by the Writings of Antiquity and Church-practice of her jurisdiction; (which is an evidence that all contrary Interpretations are false and spurious) for any blinded with Interest or Passion to venture his eternal Salvation upon a May be otherwise, or a probable argument deduced from Scripture, leaning on the weak crutches of private reason, or a particular Fallible Congregation, is a strange and dangerous presumption. For in Fine, the Authority of the Catholic Church in such matters, is of more weight than ten thousand Arguments of private Reason. It being a thing manifest to judicious men, that there is no place for Ifs and Ands, where there can be no evidence brought against a point of Doctrine, which the highest Tribunal upon earth had already Decreed, and proposed to be believed by all Christians, as sufficiently revealed by Almighty God. The second Motive: That the English Protestant Church making Scripture the only sufficient Rule of Faith, without any Visible Judge to Interpret and give the Sense of it Authoritatively to Christians, stands on a most uncertain and groundless Foundation. SECT. I. An Introduction to the following Discourse. THus having by the Grace and Blessing of God on my endeavours in the inquisition of Truth found sure Principles whereon to build Faith and Religion, in the Roman Church, and no where else; nothing remained; but notwithstanding all interposed difficulties, to betake myself to that Communion, wherein rationally, that is, upon Infallible grounds I was persuaded Truth only was to be found, and Salvation, ordinarily to be expected. However, that I might give the Religion I had professed so long a full hearing to the best of my abilities and understanding, before I shaked hands with it, I diligently examined 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 Judgements 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 indeed were Protestant's 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 judged 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 contained 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 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 intent 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 by itself cannot perform those necessary Offices in the Church, will manifestly be made to appear in the following Sections. But first I shall show that herein they agree with other Heretics, and Dissent from the Ancient Church as well as from Us in this main fundamental of their Religion. SECT. II. Heretics from the beginning were accustomed to Appeal to Scripture as the sole Rule of. Faith whereby they would be judged; in opposition to the Traditionary Doctrine and Sense of the Catholic Church. THat whatsoever is purely of Divine Faith, depends necessary on the Word of God, is 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 Heretics, 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 persuade 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 Catholics 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 Count 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 them and us. But hear the same Holy Father's answer, Verily against The Church then in ●h●r Doxology used 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 Catholics. Euryches the Arch-Heretick denied Christ to be perfect man as well as perfect God, and for his defence appealed to Scripture, Ergo a S. Scriptures, 〈…〉 (saith he) have yet learned from the Sacred Scriptures of two Natures. To whom it was replied, 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 delivered in Scripture as his Divine, though not in such express terms as they required: And therefore both either to be necessarily received 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 Blood, 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 Heretics) 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 Heresy: 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, show sufficiently of what Generation and Spirit they are, and seem justly involved in the same condemnation. Thus having made good the first thing I promised in this Section, namely, that the common course of Heretics is to have recourse to sole Scripture, and to urge it as Interpreted by themselves, against the Church's sense and judgement; 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 declared Sect. 5. of Trad. and the two last Sections of the Church's 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 Heretics appealing to Scripture, and resolute to be tried by nothing else, without any visible Judge to interpret them: The Ancient Fathers and present Catholics asserting the word of God, whether written or unwritten, as delivered to us by the universal Tradition of the Church, and declared by her 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 numbered with the Saints, not Heretics of old, I found I could not be so, except I did relinquish Protestancy, and unite myself to the Roman Church, of the same belief and practice with Primitive Christians. SECT. III. A declaration of the English Protestant's Doctrine; how, and why they make Scripture the only Rule of Faith. 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 judgement, 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 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 persuade to be of this belief, it ought to be made evident, that the Apostles in their Writings did intent plainly and perfectly to comprise whatsoever is necessary to be believed and practised by all Christians, and deposited them in the Church as a complete Rule of Faith for the trial 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 Catholics receiving them from her by an uninterrupted visible Tradition, must needs be a false and most dangerous 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 Fabric of Faith could stand for any considerable time without fall of the Church's 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 (explicitly) out of Holy Scriptures, Is the very quintessence of Anarchy and Rebellion, so destructive of all Government, (though an Engine made only 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 Judgement 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 Governors 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 lose 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. World's end: And that the Holy Spirit shall guide them into all Truth. Joh. 16. 13. I say, let this be considered, and if the Decrees of such a Tribunal ordaining concerning points of Faith, and proposing them to all Christians to be believed, 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 fit, 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 Church's Decrees in things necessary to Salvation, and likewise in virtue of the same Principle (as in all equity they extend it) withdraw their obedience from the Secular Magistrate in his necessary commands, as he Judges, for the public 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 hindered from daily breaking out to the World's disquiet, were they not curbed 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, 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 herself, 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 Christ's hand instead of a Royal-Scepter, and to allow his Church a Mock-power only 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 furnished 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 for the foresaid end and purpose, Church-governors cannot possibly make a sufficient application, as Co-workers with God by his appointment in the great work of our Salvation, if their Power extended itself 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 Ecumenical 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 Superiors be invested with a goodly power, who can without dispute bind their Subjects hands from scratching their own Faces, but have no obliging Authority 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, and Ephes. 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-governors an account of their Subjects Souls committed to their Charge, threatening to require their Blood at their Hands if any perish Acts 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 yourselves; for they 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 yourselves 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 persuade 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 stopped here, and stood to it, they had soon returned to their Catholic Mother. But forsooth it is with this Proviso, That she ordain not any thing that is contrary to God's 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 denied the Catholic 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 assumed it to their Conventicles; wherefore having taken away the Pillar and ground of Truth, the Church's 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 ruin. Well far the Churches under St. Paul's care and governance, who had received 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 assumed Jurisdiction without destroying herself, when she could not be builded up but by pulling down to patch up a Fabric out of the ruins. For the Composers of her Articles did very well perceive if they admitted the Church to be the Authorised 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 Heretics) they feared no Anathema while themselves were Interpreters. And having the supreme Magistrate on their side to prohibit Catholics to speak for themselves in any public defence, it was easy to delude vulgar apprehensions with this plausible Sophism, The Papists refuse to be tried by the Word of God. Which things whosoever lays together, and seriously ponders, as I did, cannot but discover that the English Protestant Reformers did not receive a Rule of Faith from the Catholic 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 Heretics) a Rule of Faith for the Church they were setting up, whereby they thought their new Doctrines might with most likelihood be maintained, and found no better expedient then by denying an authorised Visible Judge to pronounce a definitive Sentence in 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 denied 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 sense of Scripture, by her innate Light; or fly 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 merely 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, etc. Private reason therefore is only left them to resolve their Faith into, and rely upon in their enquiring after and belief of Supernatural Truths, and those sublime Mysteries, to the knowledge of which nature hath not sufficient Light to advance herself, by her sole native powers; beside those mists of passion, or prejudice, or Education or Interest, to which we are daily liable, 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 publicly 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 enthroned Mr. Chilling worth etc. private Reason as a sole Queen and Mistress in the Church's 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 Church's Decrees in things necessary to Salvation 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 That the Holy Scriptures are not the sole and perfect Rule of Faith. TO evidence the groundlessness of this main foundation of the English Protestant Church, as declared and explicated in the precedent Section, with full satisfaction, I conceive it lies 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 Heretics. 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 established in the 4th. and 5th. Sections of the first Motive, the Catholic 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 in all points necessary therein contained; and consequently cannot be the sole and complete 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 (saith Hooker's Ecc. Polit, l. 2. ●● I remember▪ he) the most necessary to be believed, is that the Scriptures are the Word of God, which is confessed 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 complete Rule of Faith, not comprehending what is most necessary to be believed 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 complete and perfect, as they would have it: Especially if it be considered, that the fundamental point presupposed independent on Scripture, but Scripture depending on it, must needs be the ground quoad nos (to us) of all things believed 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 complete and perfect Rule, comprehending all things necessary 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 believed 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 Heretics, 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 tells them very plainly, That Consuetudo Matris Ecclesiae, etc. The L. 4. cont. Donat. custom of the Church our Mother in Baprizing▪ Children is in no sort to be despised, nor by any means thought superfluous, nor at all to be believed, except it was an Apostolical Tradition. But if they value not Antiquity, and presume the Fathers were but Schoolboys 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 convinced, 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 compared to their quicker and more deep-sighted judgements in diving into the sense of Scripture, and rest satisfied that upon the score of only Scripture, Anabaptists may be condemned In his Reply Fisher. for Heretics. I remember Bishop Land much presses that place in the Acts to be convincing for Infant▪ Baptism, Repent, and be Baptised 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 enlightening 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 enrol them in the black Book of Heretics▪ 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 Baptised by Heretics, observing the true form of Baptism? Can they evince it for such by any 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 believed to have taken its rise from the Tradition of the Apostles, and that he believed it for such. Moreover, the form of Baptism is not expressly delivered in Holy Writ; nor the number of the Sacraments, nor yet the word Sacrament in the Scripture applied 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 applied to multitudes in Church-Communion. Here also they are forced 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 their In his Sermon upon Lent. Bishop Andrews contends to be Apostolical, and see all Christian Festivals trampled under the profane Feet of furious fanatics with most Ep. 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 Under▪ Sectaries, who were Spawned from them, to endanger, and at last for a time wholly to destroy their new form of Belief and Worship by virtue 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, Universal Tradition, for conviction of their Adversaries in some points by themselves accounted necessary, 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 acknowledged with the Ancient Father's Traditionary Doctrines, as well as the Holy Scriptures, to complete 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 contained in them; and consequently no complete 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? Then certainly the Arians, who had as subtle Heads and able Brains as any Protestants, to understand the Logic 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 handsomely enough evade the force of all Arguments, might be raised from the bare and dead words of Scripture, though stretched 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 tried thereby without Tradition. And yet the Protestants condemn the Arians for Heretics, and justly too; But how they can do it rationally upon their own Principles, I confess surpasses 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 Catholic 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 contained 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; with an appearance plausible enough to vulgar understandings; yea, and which are sometimes so perplexed 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 Universal Tradition, and the Infallibility of the Church for a more sure retreat to retire to, and securely rely upon after the disquieting storms of Disputation. And this is a manifest and undeniable Argument, that those who forsake these Principles to ground themselves on Scripture only for all points necessary to Salvation, have always made Shipwreck 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 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 one's Fancy there's no redress, and therefore doubtless when writ, never intended for such by the Apostles. SECT. V That the Scripture is not, nor can be a Judge to determine Controversies in Religion. 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 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 jars, and most inveterate enmities about fundamental points, among those who appeal to only Scripture for their trial. 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 prejudicated 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 be much augmented, if it be considered that the Holy Scriptures speak nothing at all of some necessary things, nor positively 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 received for Canonical, and believed for the undoubted Word of God; can Scripture itself judge this? It is confessed 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 Catholic Church grounded on the consent of all Tongues and Nations dispersed over the whole 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 Catholic 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'er prevail against her. In Decretis Gelasii Papa prope finem Council. Florentinum. Conc. Trident. Sess. 4. Machabaeorum libros, non Judaei, sed Ecclesia pro Canonicis habet, S. Aug. l 18. de Civ. Dei ca 36. Hebraei non recipiunt libros Tob●ae, Judith & Machabaeorum, Ecclesia tamen, eosdem inter Canonicas Scripturas enumerat. Sapientia & Ecclesiasticus parem cum reliquis Canonicis libris tenere noscuntur Authoritatem. Isidor. in proemio de Libris Vet. Testamenti & Novi. And having mentioned the Jews, we shall from God's institution for the decision of all Controversies about matters of Religious Worship during that Pedagogy, borrow an Argument against Protestants, in my poor judgement altogether unanswerable. For though all Ceremonial Rites and Observances about Religion were expressly ordained by God himself, and so particularly and minutely committed to writing by his Servant Moses for the instruction and Deut. 17. 8, etc. Paralip. 19 8, 9, 10, etc. 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 Highpriest; 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 itself should be the only Judge of Controversies, and those 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 outshined by legal shadows! For with them Sarah the Mistress hath less power than her Handmaid Agar. Again, when the contention is concerning the sense of Scripture in any fundamental point delivered, but obscurely, it is possible for the written Word to give a clear Sentence and determine the Controversy about itself: For than 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 contained 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 Ambiguity in their Grammatical construction? We Catholics 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 forty 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 Catholic Principles, they all stand unanswerably convicted of wilful Heresy. Besides, Christ's real descent into Hell, is an Article of Faith, yet the Calvinists deny it, against Scripture, Acts 2. v. 27, and 31. as plain Acts 2. 27, 31. in our judgement (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 hid it from their own and others eyes. Can Scripture now judge, and conclude this Controversy? Moreover, the Lutherans and English Protestants agree with Catholics 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 mentioned to be taken literally for natural Water, but 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 acute 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 denied, yet the design proved so unsuccessful, that never any Heresy was more powerful and spreading than that which opposed 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 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 Catholic Doctrines are contained 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 That private Reason in Controversies of Faith is not the Interpreter and Judge of the true Sense of Scripture, for every Christian to rely upon for his Salvation, SOme English Protestants of Critical Heads, to qualify the absurdance of the former. Thesis', still holding close to the written Word for a completely 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 teaching, 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 Whisper of private Reason; which is so exterminating a Principle, and destructive of Religion, that it doth not ruin this, or that, or some few Catholic Truths, but like a general deluge with an torrent sweeps away the Church itself, 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 myself with brevity, and I hope others also. Whosoever shall desire more ample satisfaction, I refer him to the Exomologesis of Mr. Cressy, where 'tis solidly confuted in answer to Mr. Chillingworth, the great Patron and first public Assertor of it with approbation. The principal Arguments which convinced 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, etc. That no Prophecy of the Scripture is of private Interpretation, but Holy men of God spoke as they were moved by the Holy-Ghost That is, as the Sacred Penmen of God's Word writ by Inspiration of the Holy-Ghost, being his public Instruments to reveal the Divine Verities to the World; so those Sacred Oracles are not to be interpreted Authorative by the private Reason and Will of men; but their true sense and meaning, (if called in question,) is to be received from the Governors Concilium Trid. Sesse 4. of the Church, whom God has authorised to declare his will unto his People. Of which he gives a convincing reason in his 3d. Chap. telling 2 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, wrist, 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 read Act 8. 30, 31, etc. the Prophet Isaias, said, Understandest thou what thou readest? And he said, how can I except some man guide me? He had not learned 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 Authentic. 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 Baptised, we must stand to no Creed, believe no Catechism or abridgement of points necessary, though confirmed by the practice of the whole Christian World, rely on no Instructors, but believe and practise the quite contrary, if our private reason judges it to be contained in Sacred Scripture. Doubtless if his judgement had been preposessed with this proud, arrogant Principle, Philip had preached in vain, nor had he believed unto Salvation, but would have dismissed 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 Baptise me. Which plainly contradicts the method of saving instruction delivered 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 believed? 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 that 1 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 Catholic 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 myself entirely into the hands of the Catholic 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 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, merely 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 concur in all mediate productions to beget this act firmly and rationally in any Soul; namely, Is. Divine Revelation of things to be believed, which is the formal Object of Faith, into which it is ultimately resolved; And 2dly. A certain knowledge or moral evidence that such are revealed, by the mediation 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 contained 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 suspicion 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 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 withal 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 proceed. 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, etc. 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 Catholic Church indeed is enriched with so great a privilege 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 among all the changes of Sects and Heretics. 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 promised to assist with Infallibility in such proposals. But shall we say therefore that Reason is the prime intrinsical Motive of Faith, and into which it finally is resolved; 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 Reason's sake, but for Authority. Were the last resolution into the judgement of private Reason, Faith could not be Divine or Supernatural. Reason indeed produces an act of Faith as well in Catholics 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 Catholic 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 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 Catholic, 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 judgement 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 etc. 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 Heresy is the voluntary Election of some private opinion, contradicting the Doctrine of the Church. And that he is to be accounted an Heretic who neglecting the Church's Authority with a stubborn mind defends wicked opinions. But if we should admit their new definition, That Heresy is to contradict any fundamental point expressly contained in Scripture; In my poor judgement according to such a definition, there's no such thing as Heresy, or Heretics; but both Arians, Anabaptists, fanatics, etc. are as good Catholics 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 Heretics (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 Church's 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, Barengarians, Anabaptists, etc. 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 condemned for contradicting express Scripture, against their knowledge, and the judgement 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 Heretics 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? It cannot be denied but that many Heretics have, and do live Virtuously 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 Catholics indeed assert, That sufficient evidences of credibility are produced by us to convince them of their Heretical opinions and dangerous state without Repentance: But withal we say, That God in his just Judgements, which are inscrutable, suffers them through strong delusions to believe Lies, in that the Light of Truth is veiled from their Eyes by passion, or prejudice, or worldly Interest, while they so continue; 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 Heretics, 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 Gospellike, 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 duly considered, 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 withal, 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 mere tyrannical Usurpations, in obliging all Christians to believe and practice 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 Governors in his Church, For the perfecting Eph. 4. 11, 12, etc. 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, etc. 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 Catholic Church. Of the breach of which unity, endless divisions amongst those who adhere to this 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 gathered and concluded out of naked words considered barely in themselves, involving 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 truly 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 errors, and cannot but deceive yourselves 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 ourselves in the bosom of the Catholic 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. An answer to some of the principal places of Scripture upon which Protestants rely for their Rule and Judge of Faith. 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 completely 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 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 through his Name, Joh. 26. 31. And Paul reasoned with them out of the Scriptures. And they searched the Scripture daily, whether those things were so, Act. 2. 11. All Scripture divinely inspired 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 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 Catholics, 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 Premises, the conclusion cannot be denied. 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 Highpriest in all doubts of any moment about Divine Worship, was constituted Deut. 17. 8, 9, etc. 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 shows 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 solicitous what the event would be; and neglecting to inquire of God, had no recourse to the Law and the Prophets, but 1 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 withal puts them in mind of Levit. 20. 6 27. Deut. 18. 9, 10, etc. their great folly in seeking to such who had no Divine Light for the Revelation of future contingences, which could not possibly be in them who undertook it against God's 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 Liar, 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 turned Controversial Divines. To the second, Search the Scriptures, etc. I find so satisfactory an Summa 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 denied him to be the Son of God, or sent from him; To convince them he makes use of four Topics. First, The witness of John the Baptist, whom they accounted a Prophet, and had formerly told them pointing to our Blessed Saviour, Behold the Joh. 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 greater Joh. 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 Father v. 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 beloved Mat. 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 Authentic, 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 paraphrased 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 convinced of the Truth I preach unto you. In them indeed ye think ye have eternal Life, but while malice and pride thus blind your eyes, ye deceive yourselves, and make them a kill 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 Catholics, who as our Blessed Saviour brought St. John's Testimony against his Advetsaries, so do we likewise against the Protestants produce the Ancient Fathers, Martyrs and Confessors of all Ages to witness 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 Prophecies of the Old Testament concerning himself, as sufficient to convince the Jews that he was the true Messiah, so that nothing else was necessary or requisite for the clea●ing of that point; yet I see not how this conclusion will follow, therefore all necessary points of Faith are so fully and plainly delivered 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 acts 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 involved in the Shadows of the Law; and the Predictions of the Prophets to be so exactly fulfilled in the person of Christ; and about these it was that St. Paul disputed out of Scripture, and for which they searched after their believing, and and so comes not home to the question. For that the whole Law of Christ or all Catholic Doctrines necessary to Salvation are plainly contained, and may satisfactorily be proved 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 delivered, did sufficiently evidence him to be the Son of God and the true Messiah according to his Doctrine, without belief in whose Name they could not be saved. And not that all necessary points of Faith were so delivered in this Gospel, as to be intended by him for a complete Rule of Belief, and Judge of all Controversies in Fundamentals 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 contained in this Evangelist. Who, as 'tis usual with other Sacred Penmen of God's Word, ascribes the virtue 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 itself sufficient for Salvation? Is therefore Faith excluded? 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, etc. without Charity tt profiteth us nothing? He also teaches us, That whosoever Rom. 10. 9 etc. calls on the Name of the Lord shall be saved; Is it therefore enough of itself 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 through Faith in his Name we might be saved; He little dreamed 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 that the Holy Scriptures of the Old Testament, being such as Timothy had learned from his Childhood, (when little, if any, of the New could be written and divulged) out of which I am confident our Adversaries will not pretend to determine all points of Catholic Doctrine acknowledged 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 complete 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 Catholic Rule, and to which we must stick close, as he elsewhere teaches us, Though an Angel Gal. 1. from Heaven should preach the contrary. This Timothy was to do, this Traditionary Depositum he was to keep, whether ne had been vered or no in the Old Scriptures, or any New written and deposited in the Church. Yet withal, 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 furnished 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 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 balance 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, etc. 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, is there such a word as sufficient, or complete 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 itself to perform these Offices without the Church's 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 Catholics. To the last out of the Apocalypse, and not the least they rely upon in this Controversy; I shall give a brief answer, as seeming to me of all other most impertinent and non-concluding. 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 Prophecies herein contained to be written by me; let such a wretch expect the Vials of God's Vengeance to be poured 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 subtract maliciously from St. John' s Prophecies; therefore the Bible ' s a complete 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 Texts but being throughly examined, 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 mere uncertainties, I forsook it, and my own self, to rely on the Catholic Church for my Salvation. I renounced my own deceitful and weak reasonings upon Scripture, to believe what the Fathers have plainly and unanimously taught, what hath been declared in approved Oeneral Councils, and what hath been delivered by Universal Tradition from the Apostles to us for the Infallible and undoubted Word of God. The third Motive. That the Protestant Church of England is involved in the guilt of Schism and Heresy, which crimes are inconsistent with Salvation▪ SECT. I. The nature of Schism and Heresy declared from Scripture and the ancient Fathers. TO make good this Motive of my Conversion, my first task shall be to lay open the nature of Heresy 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 separation from the Doctrine and Discipline of the Roman Church its Catholic 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 judgement 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 equally ignorant as such) must be the same, as to the substance, under pain of damnation. And as to separate from her lifegiving Communion is formal Schism, so to recede from her Doctrine in points of Faith with obstinacy, is flat Heresy. Let therefore Schismatics never so much pretend Sanctity, or Heretics Truth, from hence they may easily be discovered to be those false Prophets whom our Blessed Saviour forewarns us of, coming to us in Mat. 7. 15. sheepsclothing, but inwardly are ravenous Wolves: To be those whom St. Paul describes to his Auditors, telling them, Among yourselves 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, they had remained with us; but by this they are manifest not to be of us: To be those whom St. Judas calls, Raging waves of the Sea, foaming ver. 13, ●● 19 out their own shame, wand'ring Stars for whom the storm of darkness is reserved for ever. These are they who separate 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 judgement. Neither is he less pathetical in this point to the Ephesians; I the prisoner Ephes. 4. 2, 3, etc. 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 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 tossed 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 dissensions 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 of 2 Thess. 3. 14, Crete, A man that is an Heretic after the first and second admonition avoid, knowing that such a one is subverted and finneth, being condemned by his own judgement. 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 Heretics, 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 perfunctory, etc. 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 ponderous 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 Catholics, (viz.) Oral Tradition of the Church, upon which grounding ourselves for what is revealed, our Faith is one and the same throughout the whole World, without any change or alteration: which Heretics forsaking, are tossed 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 Schismatics, 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 Heretics 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 Catholic Church, but as Heathens Mat. 18. and Publicans, till they were restored upon repentance. Answerable to which is the constant Doctrine of Antiquity, contained in the Fathers, as a cloud of Witnesses, not to darken, but clear up Truth, if it be not yet bright enough to discover Heresy and Schism to us. St. Irenaeus notably describes Church-unity in these words. Hanc fidem, etc. This Faith, L. 1. adv. haec. c. 3. as aforesaid, the Church scattered 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 virtue 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 Governors 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. 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 uni. Eecl. unitatem, etc. 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, etc. 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 Christ's 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 with full sails of pride by himself, out of the communion of the Church, would shipwreck his Faith on the rock of Heresy. 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 Catholic Church? But Heresy is a divers belief from the Faith of the Church. So that Schism properly is opposed to Charity, because 'tis a breach of Unity: Heresy properly is opposed 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, etc. non sibi aliquam Haeresins confingat; ut recte ab Ecclesiâ rescessisse videcatur. There's no Schism, which doth not invent some Heresy, 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 censured for an Heretic. For one may hold what is Heresy, and yet not be an Heretic; (as St. Cyprian holding the invalidity of Baptism given by Heretics) pertinacy being essential to make an Heretic, after the Church's 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, etc. Heresy is always joined with pertinacy, which consists in this; that any one knowingly and witingly holds any point against the Catholic 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 believed, being persuaded 'tis the Catholic Faith, I do not pronounce him yet an Heretic, except the Catholic 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 Heretic. Because in all points of Faith he had a mind prepared to submit his private judgement to the public Sentence of the Church▪ By which means it came to pass, that St. Cyprian holding a material Heresy was absolved, and those who adhered to his judgement, after the Church's determination to the contrary, were condemned for Heretics. Whereupon Vincentius Lyrinensis breaks forth into exclamation, O rerum mira conversio, etc. Cont. Haer. ca 11. O wonderful change of things! the Authors of the same Opinion are Catholics, but the Followers are adjudged Heretics: 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 Rebaptisation is lawful, shall burn for ever with the Devil in Hell fire? Thus the Holy Fathers believed 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, etc. This is the Ad Dame. Papam in fine. Faith, most Blessed Pope, which we have learned in the Catholic Church; in which if any thing be delivered 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 Catholic, not me an Heretic. 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 Schismatics, Ille est Epist. 171. in vera Ecclesia, etc. He is in the true Church, who knows himself by communicatory Letters, (which anciently were in use) to be a Member of the Roman Church, in which the Primacy of the Apostolical Chair always flourished. More need not be said at present to show that to be true Members of the Catholic Church is to live in the same communion with the supreme Pastor thereof, under the same Government, in the acknowledgement 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 Catholic Communion, after once we have been Incorporated by Baptism, is formal Schism; pertinaciously to contradict her Doctrines of Faith, is formal Heresy. Thus the Scripture and Ancient Fathers concerning the nature of Heresy and Schism. Now let us see whether the Protestant Church of England, by separating from her Catholic Mother in Doctrine and Government, be not both Schismatical and Heretical, whatever is pretended to the contrary. SECT. II. Wherein is showed that the Protestant Church of England is guilty of Schism and Heresy, by their Separation from the Roman. 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 the Pope's 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 maintained 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 enamoured on Anne Bullen; who being of a subtle wit, and perceiving the King charmed with her Beauty, was resolved not to yield to his Will, unless he would first marry her. This her resolute denial did blow up the fire of his Love to a greater height, and he being tossed up and down with the billows of several passions, determined at last with himself to quench those raging flames with her embraces, according to her own terms, though the impendiments seemed almost insuperable, and the consequences might prove very sad. Hereupon he pretends scruples of Conscience about his Marriage with Queen Catharine, no less than 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 tenderhearted in the point, that by all means his former Marriage must be disannulled, 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 Council; and the Pope understanding the equity of her Case, and how much it might be endangered 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 and political motives to the contrary, gave it, as he was bound in Conscience, on the Queen's side, against the King. Which indeed was no more than to ratify what before had been adjudged lawful both by the Apostolical Chair, with the approbation of the Christian World. His Majesty now perceiving that all hopes were passed to procure from Rome a Divoce from his Lawful Wife, and Virtuous 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 prevailed, that abandoning Catholic Christian Peace and Unity, he renounces all obedience to the Church, casts the Pope's 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 Justice could not: In a word, he Divorces himself from his most Religious and Virtuous Queen, shakes hands (as I may say) with Religion, and joins himself to Anne Bullen. This was the original of this fatal Schism; from this impure fountain streamed a deluge of miseries upon our (till then) most happy Island. For no sooner had he, to satisfy his lusts, removed 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 Heresy, Sacrilege, Oppression, ruin of Churches and Monasteries, extirpation of Holy Orders, contempt of Religion, by making it liable 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 Catholic Unity. And here it will not be amiss to take notice what mark the Holy Scriptures have stamped upon Schism, and Schismatics to be known by. Among yourselves, saith Act. 20. St. Paul, shall arise men teaching perverse things, to draw Disciples after them. So did their first Reformers, being Members of the Catholic Church, till they contradicted the Doctrine which they before believed, 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 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 Governors; it condemns such, who sepeperate St. Judas Rom. 16, 17. themselves, who cause Dissension 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 Schismatics by all Catholic Christians, how came they to be no Schismatics 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 tell them that 'tis impossible there should be just cause for any to separate from the Communion of the Catholic Church, St. Iraeneus is very plain, It is impossible to receive such an injury or provocation from the L. adver. hear. Governors of the Church, as to make a separation . 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 Antiquity Epist. 48. judged 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 Schismatics 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. count. 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. And thus being condemned both by Scripture and Antiquity for Schismatics, 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 Governors, 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 Catholic Bishops may, and have erred; 'Tis not the consent of two Universities, either for fear, or flattery, or self-interest 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 patched 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. Wherein the Protestants plea, that they did not separate from the Church, but were forcibly cast out from her Communion, and therefore the Schism, which is a voluntary recession from the Church, not imputable to them, is answered. SEeing it cannot be denied, but that the first Reformers were bred in the bowels of the Roman Church, communicating with her before this unhappy rapture, to wipe off from them the odious crime of Schism, they lay the fault upon the Catholic 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 Heretics or Schismatics, 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 persuaded that it was lawful to communicate with her in Doctrine and Worship; herein preferring their own private opinions before the judgement 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 confessed 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 errors,) is plain to common sense. And that it was the practice of the Church in all Ages to enjoin the Faithful to abstain from Communion with those who pertinaciously maintained 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 Catholic Mother, (or if any compulsion appeared in the business, it was not on the Church's part, but from their new Spiritual Head the King:) when they had demolished Monasteries, seized 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 abolished the public Worship of the Church as Superstitious and Idolatrous, and cast out most of the Sacraments as profane 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 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 Church's Faith and Discipline when they had done and acted this in a most violent and headstrong manner, to the wonder and pity of the understanding World; and all possible means being used to reduce them to the Catholic Unity, from which they were fallen, but all in vain: The Church then, and not Anno 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 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 itself. SECT. iv Wherein is showed the emptiness of their Plea, that they did not separate from the Universal, but only from the particular Church of Rome. 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 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 Catholic Church, they cannot be condemned for Schismatics who only separated themselves from the particular Church of Rome. But alas! this is no better than a Cobweb Plea to keep Protestants from falling into the Gulf of Schism. For first, grant that the Church of Rome be but a particular Church, yet as such 'tis a true Member of the Catholic 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 show 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 Catholic 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, etc. 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 allege as just causes of their separation. But how justly, shall be scanned 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 protestants, then on the contrary. And 'tis well known that when the Controversies were hot between the Remonstrants and Contra-Remonstrants, as Heretics are always as well fight among themselves, as against the Church) the Remonstrants plainly asserted, they would sooner return into the Bosom of their Catholic Mother, then join in those points with the Calvinists; with whom of all other Sects the English Protestant's 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 King's Supremacy in Ecclesiastical matters; and for differing from them in other points contained in their 39 Articles and Book of Common-Prayer, their public Liturgy, and way of Worship. And so while they separate from the particular Church of Rome, as they pretend, and not from the Catholic, 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 Christ's Catholic Church, or any other, with whom, when they separated from the Roman Communion, they actually joined themselves, or do yet, in the belief of the same Articles of Faith, in the acknowledgement and submission to the same Church Government, in the participation of the same Sacraments and way of Worship, which are essentially requisite to Church-union. But thirdly, though no Catholic denies the Church of Rome, as taken for the peculiar Diocese 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 Catholic 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 Catholic 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 Catholic World, and first English Reformers thus believing before their separation, they stand condemned for Schismatics 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 Catholic in respect of the extent of her Power and Jurisdiction, and the Pope as St. Peter's Successor, supreme Pastor and Head thereof. And this guilt will never be wiped off, till it be evidenced that the Christian World is in an error, and believes a lie; and that the Supreme and Universal Jurisdiction of the Pope of Rome is but a mere usurpation and innovation in the Church. But this the Protestants neither have done, nor ever will be able to do, and yet aught 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 persuade the World that the judgement of a few interessed, passionate persons, may not only balance, but also ought to outweigh 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 and indifferent judgements. But because Protestants do sadly deceive themselves in being persuaded they are true Members of the Catholic Church, by imposing upon the word Catholic a notion different from the most usual and common 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 sense and meaning of the word Catholic, as it is used by the Church. THe Church is said to be Catholic in three respects. First ratione loci, according to universality Mat. 28. 19 Mar. 16. 15. Jo. 4. 21. Act. 1. 8. Ro. 1. 17. Ro. 10. 12. Eph. 2. 14. of place, whereby 'tis distinguished 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 one and the same body of Christianity, extending itself into all corners of the World. Hence it is that of St. Cyril, The Church is called Catholic, because 'tis spread over all the World from one end to the other. Whereas before, the true Worship was confined to Judaea and the Jewish Nation. Secondly, the Church of Christ is Catholic, ratione temporis, according to universality of time from its first existence; because being once founded by our Blessed Saviour Mat. 15. 14. Dan. 3. 44. Ecclesia vera neminem latere potest S. Aug de unit. Eccl. cap. 14. our and his Apostles, 'tis to continue by a noninterrupted visible succession of Pastors and People to the World's 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. itself, Upon 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 World's end. This universality is as essential to make the Church Catholic as the former, and hereby 'tis not only distinguished 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 Catholic Church thus founded to continue for ever, do erect new Congregations distinct from it. Which newborn Communions, whatever were their pretences to separate from the old, though professing the name of Christ, Catholics did never account any more true Members of Christ's Mystical Body, or part of the Universal Church, as now Protestants pretend to be since their separation, than 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, those that have a succession from the Apostles, etc. And all the rest who have departed from the original succession (where ever they be assembled) are to be looked upon as Heretics or Schismatics, and all these fall from the Truth. Witness St. Austin, whom some Epist. 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 Unity, and finally in the Catholic 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 Unity, and pass over to This, or That, or any Heresy, he's mine. And no wonder, seeing that corruptio, optimi est pessima, Nothing is so bad as the greatest good corrupted; For though extensive Judaisme and Paganism involve a far greater number of damnable errors; yet intensive more malignity is often couched 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 show 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 Catholic in the Creed to be understood of a uninterrupted visible succession of Christian Belief and Worship in external Communion, as Antiquity interprets it; but referring it to Doctrine S. Aug. Ep. 48. only, will needs have it sufficient to be true Members of the Catholic Church, to profess the name of Christ, and believe some Articles always taught and acknowledged, 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 these pretty props to uphold the new Protestant Church to be of the Ancient Catholic Faith: Strange! Can men of Reason satisfy their Consciences in what concerns eternal Salvation? What is the Catholic Church but a Congregation of Believers united in Faith, and Worship? And yet to him these men in, Jerusalem must not be as a City at unity with itself, 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 Heretics to be Members of the Catholic Church as well as Protestants? The Arrians did deny but one point of Catholic 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 Catholic Faith with pertinacy whatever it be, (though Heresies may be 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 viij. 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 Catholic 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 show 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 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 than a sick man's dream, or any airy Utopia without any real being 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 Catholic, confidently assert) that the Church of Christ was overspread with the infernal darkness of Superstition and Idolatry, that it wholly ceased to be a true Church for a thousand 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 down anew unto the World; and with the ruins of the Whore of Babylon, (hopeful Children to cast such dirt in their Mother's 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 Catholic Church, thought they could not defend themselves from Schism and Heresy, unless they would maintain that the Universal Church was totally perished, and shrunk into their newborn 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 sole and adequate Rule of Christian belief, should (notwithstanding to free their own Religion from Schism and Heresy) affirm the Church of Christ to have perished totally for so many Ages; the contrary to which is so plainly contained 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 the Mat. 28. 20. Governors of his Church to the World's end, to direct them by his special assistance, to pretect them by his Power, and yet the Devil so far prevail over his beloved Heritage as to ruin 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, etc. some Prophets, others Evangelists and Doctors, for the perfecting of the Saints, that we might be one and the same faith, and not tossed and carried about with the wind of every Doctrine. And that the Church is the Pillar and ground of Truth. These 1 Tim 3. 15. are plain express Texts for the Churches Indefectibility, needing no Interpreter; as St. Austin saith De Vnit. 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 than confess a guilt in separating themselves from their Catholic 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 Heresy had spread itself 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 overwhelmed with more than Cimmerian 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 less Catal. Doct. Ep. ad Lect. confidently, That when Boniface was installed, then was that universal Apostasy from the Faith, foretold by St. Paul. And to name no more, Chamierus saith, That Apostasy 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 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 Heresy (which is the strongest bar of Hell gates) overspread the whole Christian World. That all Churches were overwhelmed with more than Cimmerian darkness. That there was an universal Apostasy from the Faith. That Apostasy 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 Scriptures didicimus Ep. 166. ad Donat. Christum etc. 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 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 uti. cred. c. 7, 8, etc. 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 Catholic and Apostolic Church was founded in the World, and began to spread itself 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 the Church and Doctrine established by Christ and his Apostles, were called Catholics, 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 Catholic 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 delivered 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 Heretics, who might as well have objected to the true Church, from which they separated, that she was not Catholic, because they professing the Name of Christ, and holding most points of the Christian Faith, were not Members of her Communion. So then, a Catholic is a Christian communicating with that Church in Faith and Practice, which was founded by Christ and his Apostles. Which Church, doth evidence itself 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, gathered 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 Catholic had not Heretics 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 call themselves roman-catholics 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, scattered over the face of the whole Earth, in Communion with the Bishop of Rome as supreme Head and Pastor of it. Which the word Catholic by itself signifies as virtually, this only more expressly. The Church always being very careful upon emergent occasions to express herself 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 shipwreck their Faith on the rock of Heresy, or be swallowed up in the gulf 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 Catholic Church, or of the Roman Church, signifies the same thing; and to be a Catholic, 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 persuade himself that he's in the Church? So that St. Cyprian, St. Hierom De unit. 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 Catholics 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, etc. 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 profane person. So then in St. Hierom's judgement, He was no Catholic who did not communicate with the Bishop of Rome; and whoever in Church-divisions adhered to him, could not be otherwise: The Catholic 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 Obits. Satyri. of his Brother Satyrus, are home to this purpose. Rogavit, etc. He demanded (saith he) whether he was of the same judgement with the Catholic Bishops, that is, the Roman Church. Optatus Milevitanus proves L. 3. cont. Parme. the Donatists not to be Members of the Catholic 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 Church by Communicatory Letters (in use Anciently) in which the Primacy of the Apostolical Chair always flourished. Of which this also is a manifest argument, in that the Fathers to convince Separatists that they were no Members of the Catholic Church, by showing 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. etc. 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 Catholics. St. Austin observes the same in his time. Velint, nolint, etc. Will they, nill they not, (says he) Heretics and Schismatics themselves cannot but call a Catholic, a Catholic. And therefore advises to hold the Christian Religion in the Communion of that Church which is Catholic, and so called even by her Adversaries. In vain therefore do Protestants pretend to be Members of the Catholic 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 delivered to them the Sacred Oracles?) This argument strikes them dead. S. Austin proceeds, If she did not perish, what madness moved you to separate yourselves 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 Father's Authority, what can rationally or satisfactorily be replied by our Adversaries. But thirdly, the Church is Catholic, 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 daily such as should be saved. And St. Paul tells us, Quos praedestinavit, Rom. 8. 30. hos est vocavit, etc. 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 Catholic 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 Catholic Church (says L. 14. Moral. ca 2. St. Gregory the great) teaches, that none can be saved except within her; affirming that none can be saved in any-wise who are without her. Whosoever Ep. 152. ad Donat. (says St. Austin) shall be separated from this Catholic 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 unit. Eccl. c. 19 out of the Church, and divided from the collection of unity, and bond of charity, thou shouldst be punished with eternal fire, though burned alive for the Name of Christ. St. Fulgentius his Scholar hath the fame, l. de fide ad Petrum, ca 37, 38. St. Cyprian's words are little different. Do they De un 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 washed away, no not with blood; this inexpiable and inexcusable crime of Schism is not purged away, even by death itself. Which is no more than what they have learned from the great Doctor of the Gentiles, when he says, Though 1 Cor 13. 1, 2 3. I give all my substance to maintain the poor, and though I give my body to be burned, 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 Catholic Church, can their morally good Lives, their civil Conversation, their formal Piety without the power thereof, their Saintlike zeal, which in the preciser sort dazzles 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 Catholic Church (saith the same St. Austin) Epist. 48. cont. Donat. etc. 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 itself 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 Heretics and Schismatics 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 Catholic Church. I will close up this discourse with that famous place of St. Austin, Multa L. count. 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, usque ad praesentem Episcopatum 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 tantaque 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, nourished with Hope, increased by Charity, established by Antiquity, the uninterrupted succession of Priests in the Chair of Peter the Apostle to the present Bishop; and lastly, the very name of Catholic most justly kept him in the Catholic Church, while only the empty name of Truth did keep a noise and rattling among Schismatics, 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 bosom of the Catholic Church after his Conversion, ought not to convert him to become a Member of the same Church, and keep him in it. SECT. VI Wherein the Protestants Plea of pretended Errors in the Church of Rome, to justify their Separation, is refuted. BUt they object further, that the Church not only may, but did err in points of Faith and Worship; 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 ruin. The Church of Christ, which is the pillar and ground of Truth, (and could not be so, was she herself liable to error in points of Faith) hath always been more Faithful in keeping the Depositum of the Gospel entrusted to her inviolate, and unspotted from all blemishes of corruption, which unreasonable men, that is, Schismatics and Heretics have endeavoured by all means possible to introduce, thereby to defile the Virginpurity of Christ's Spouse; contending so earnestly for the Faith once delivered to the Saints, that in this Holy quarrel she was ever very liberal of her dearest blood, willing rather to undergo the greatest tortures, than it should suffer in the least manner. Yea, so vigilant and eagle-eyed 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 established 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, etc. 'Tis altogether impossible the 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, scattered over the face of the whole earth, should to no purpose in some Age conspire together to teach the World a palpable lie, in direct opposition to what they had received, and in matters whereon depend no less than 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 Schismatics in separating from the Roman Church; and Infallibility must err, before they be condemned as erroneus, who yet confess themselves Fallible. But let us suppose (though it be not true) that the Church was liable 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 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 Church's charge, no man can rationally believe them, seeing the public judgement and attestation of the Church to the contrary is incomparably of far greater Authority, and will overpoise whatever amounts to less than demonstration. And in all Justice, the right aught 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 judgement and determination of the present Church, her voice being as it were the voice of God in declaring what is of Faith, or not; and cannot but wonder that they will not also acknowledge it, when our Blessed Saviour says plainly of Luke 10. 16. Church Governors, He that heareth you, heareth me, and he that despiseth you, despiseth me, and who despiseth me, despiseth him that sent me. And 1 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 Heretics and Schismatics 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 than 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 shown) 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 ubique ab Ecclesia Catholica observatum est, etc. Whatever the Catholic 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 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 Country, 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 Apostatising,) 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 trial 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 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 tried 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 debarred 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 Apostasy from the Faith, (as if Christ should just then forget his promise of perpetual assistance and guidance of his Church into all Truth, or else not be able to perform it) more than any other time; but only they were resolved, wh●● 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 limits 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 Catholic 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, , Merit of Works, etc. I confess (saith Tulk) Hierom, Riot Brist. pag. 36. Austin, Ambrose, etc. 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 doubt; for he affirms, That all the Bishops and Learned Writers of the Greek and Latin Church too, for the most part wrre spotted with the Doctrines of , 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 preacknowledged Purity. And Dudidius plainly acknowledges to his Brother Beza, That if it be true Apud Bezam Ep. 1 which the Fathers have professed with mutual consent, 'tis altogether on the Papists side. What can we desire more, as to the judgement of Antiquity, for our justification? Thus these men while they pretend only to forsake errors, and reform Religion, by clothing 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 lie to what they produce for their justification. They flee to Antiquity to absolve them 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 intent 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 called, The Protestants Apology for the Catholic Faith; which in an argument ad hominem is unanswerable, and plainly demonstrates that Protestants must upon their own grounds either become Catholics; 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 Catholic Mother not to be Schismatical. Some therefore seeing their Church not only to totter, but wholly to fall, while it pretends to stand 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 itself. 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 practise 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 pretences of their great veneration of Sacred Scripture, and deferring all to it, this is the upshot, and their Faith is finally resolved into no safer Principle. A Position so wholly destructive of the certainty of Christian belief, so inconsistent with the majestic 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 ruins of Christianity. And had our Forefathers been of this judgement 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 confessed 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, 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 lose 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 denied without some implicancy, they are in as bad a case as they were before. For if the places produced are justly liable to various interpretations, can they think it reasonable that their private glosses should be preferred before the public judgement of the Church, to whom we own 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 believed? 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 Catholics who have taught 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 decide 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 newborn interpretations of some few private men; certainly none, except much overswayed 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 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, etc. If I, or any other (saith Vincentius Lyrinensis) will discover the frauds of newborn Heretics, 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 bulwark; first the Authority of Divine Law, and then the Tradition of the Catholic Church. For Sacred Scriptures being liable 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, fanatics, etc.) 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 sense and Tradition of the Catholic 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 Heresy 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 Catholics 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 Heresy, they stand thereby as manifestly guilty of those heinous sins as ever any one who separated from the Church's Doctrine and Communion; yea, and by Protestants themselves condemned for Heretics. 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 Catholics 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 Catholic Church to have erred, whereby their separation from her Doctrine and Communion might be justified. SECT. iv Wherein the Protestants Plea, that the Pope's Universal Pastorship in an Usurpation crept into the Church, and therefore might, and aught to be forsaken, without Schism, is refuted. YEt another Plea they have, that the Pope's Universal Authority and Primacy over the Church is a mere 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, and will be found nothing else in their due examination. For it being of Faith in the Catholic 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 maintained by her, as so taught, and practised in all Ages; yea, and the Pope's 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 denied, 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 ado, declares them Schismatics, unless first by rigorous demonstration they prove it to be a mere usurpation. For 'tis not abused Scripture, much less other Testimonies either justly suspected or wrested to their purpose, that 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 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 happened. Yea, 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, than 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 delivered to the Saints, that they have exactly observed and registered 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 (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-eyed 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 declared the Bishop of Rome's supreme Power and Jurisdiction in God's Church, as Successor to St. Peter in his Primacy, to be an usurped Authority and of humane invention, and as such opposed it; let them show it out of their Writings, that we may know when, by whom, and by what mean 'twas introduced into the Church, so as to invade the whole Body of Christianity. And if they cannot, as most certainly they cannot, (having laboured 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 confessed 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 Schismatics 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 another's right, and upon what Motives, is too notorious to be justified. 'Twere much to be wished, they would lay to heart how in the late Revolutions by Gods most remarkable judgements on them, those very weapons which they used against Papal Power have been taken up by the Presbyterians, to the ruin and extirpation of Eposcopacy for some time: And those Zealots in the same sort as handsomely cudgelled 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 discernible by ordinary capacities, than disputes of things more abstracted from sense, and consequently it is more easy to discover to all Separatists the danger of their condition, that they may return to Catholic unity) especially considering the proof wholly lies on our Adversaries side, to demonstrate so long a continued Government as the Pope's Primacy over the Catholic Church to be a mere 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 Catholics 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 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. Wherein the Pope's Universal Power and Supreme Jurisdictidiction in God's Church is farther manifested, and made good from Councils and the verdict of Ancient Fathers, grounded on Sacred Scriptures. 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 God's Church peculiarly entrusted to him, and the Pope's universal Pastorship 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 Father's 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, etc. 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 Bulwark for the Catholic Faith against Cent. 4. Ep. ad ori. Episc. the Arrians, is no less express and punctual to our purpose, Sicut B. Petrus Apostles, etc. As Blessed Peter was chief of the Apostles, so the Roman Church consecrated in his Name, by our Lord's 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 established 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 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 Christ's sheep was given to Peter, and the In ca 6. Ep. ad Roma. Church founded upon him, etc. 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 the Epist. 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 unit, 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 Schisms 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, etc. Yet to John 20. 21, etc. manifest unity, he constituted one Chair, and by his Authority he disposed the Origen of that Unity 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 couched many things remarkable. First, That all Heretics and Schismatics are not true Members of the Catholic Church, but mere nominal Christians. Secondly, that Heresy and Schism in their own nature are as damning 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 gins 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 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 Unity L. 1. adv. Jovin. 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. etc. I am joined in Communion with your Holiness, that is, the Chair of Peter; I know the Church is built upon that rock; whosoever eats the Lamb out of his Family, is a Profane person. Whosoever is not in Noah ' s Ark, perishes in the flood. Ask St. Austin his Faith in this Tract. 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 believed concerning the Power of his Successors is evident by these words, Sedenti Ep. 162. in Cathedra Romanae Ecclesiae, etc. 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 Apostolic. 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 Universal Apostle. That is, as if there was no other Apostle but Herald 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 himself the Title of Universal Bishop in a sense contrary to the Doctrine and practice of the Catholic 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. Campaniaes, etc. 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 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 Catholic Church in these words, Definimus S. Apostolicam Sedem, etc. We define that the Holy Apostolic 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 Universal 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 Universal Church, as is contained in the Sacred Canons of Ecumenical Councils. Which though celebrated but 400 years since and upwards, yet I first produced it, because not only subscribed by the Latin 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 Council Ann. Ch. 325. at Nicaea, so famous for Anathematising the Arrian Heresy, it was defined, That who holds the See of Rome is the Head and Chief of the Patriarches, 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 Universal 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 defined 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, The Church of Rome always had the Primacy. And by what tenure she held it in their judgements, is manifested in the Preface of the said Council in these words, Ecclesia Romana, etc. The Church of Rome by no Synodical Decrees was set over the rest, but by the Evangelical voice of our Lord and Saviour obtained the Primacy. And in the second Session of this Council of Chalcedon, after the Epistle of Leo the great than Pope to the Fathers was publicly read, confirming the Nicene Creed against the Arrians, there arose an unanimous acclamation, Haec Patrum fides Apostolorum fides, etc. 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, etc. Which last words signify nothing, if they had not believed 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, 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 style him, Universal 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 believed 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 of L 4. Ep. Ep. 31, 34. L. 7. Epis●. 30. Rome as St. Peter's Successors, that very Supremacy and Jurisdiction in God's Church, which all Catholics 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 Ecumenical Bishop. To 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, ejusque 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. etc. with many more, which none verest 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 Pope's Supremacy over the whole Church we should add universal practice, which from undoubted Records would appear by the Pope's 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, erecting new Sees, Conversion of Nations by Apostolical Ann. 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 Saviour's Mat. 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 Keys of the Kingdom of Heaven, etc. The other John the 21. 15, 16, 17. verses, Jesus said to Simon Peter, Simon Son of Jona, lovest thou me more than 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. He saith to him the third time, Simon Son of Ionas, 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. Peter's supreme Jurisdiction in God's Church, and his Successors the Bishops of Rome; as may be seen by most of the Testimonies before alleged, and might be shown by many more. I shall produce but two or three. Ecce clavis regni caelestis, etc. Behold, Peter received the Keys of the Kingdom of Heaven, power of binding and losing is given to him: The care and government of the whole Church is committed to him; Are L. 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, etc. Peter Ser. 47. is called a rock, saith St. Ambrose, because as a stone he bears up the compacted body of the whole Christian Fabric. Though 'tis not denied 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, etc. upon the place do assure us. As for the Text in St. John hear Dr 〈◊〉. S. J●●●● Eusebius Emissenus expound it, Our 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 delivered to Peter Prince of the Apostles. Insomuch that as Maldonate hath observed upon the place, there was never any Father, Greek or Latin, 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 considered 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 Catholic Faith. Which being applied to these Sacred Texts, make them speak clearly our belief to any Impartial understanding; and therefore considering the Father's Faith and practice, they could not be liable 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 balance of reason, they very much declare a peculiar power entrusted 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 Keys of the Kingdom of Heaven made to St. Peter alone, though the rest were present; I will give unto thee the Keys of the Kingdom of Heaven; and whatsoever thou shalt bind, etc. And this singular promise is ushered in with singular circumstances, all relating solely to St. Peter. For upon our Saviour's 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, that 1 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 designed, 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 Keys of the Kingdom of Heaven, etc. Now put them together, 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 Keys, etc. 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 particularising circumstances solely, relating to himself, upon so solemn a promise, to believe and expect that it would be fulfilled, when the time designed 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 itself was as good as his word, expressly 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, was hereby fulfilled; and withal 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 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 Ionas 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 than the rest of the Apostles. Moreover, in short, as St. Peter did profess his Faith before the rest, when this supreme Authority was promised to him, so now our Saviour would have him profess his love especially above the rest, when he conferred 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 Universal 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 Catholic 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 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 Catholic Mother, the Church of Rome, can possibly be upheld from falling into formal and notorious Schism, leaning only on such unstable grounds. The fourth Motive. That the many Miracles God hath been pleased to work in the Roman Catholic Church, and still continues to do more or less; and in no other Communion divided from her, are manifest proofs that she's the true Church: And those Miracles which in a special manner regard some Doctrines denied by Protestants to come from God, are Divine Testimonies that the said Doctrines are as well Heavenly Truths as others, taught by the Church, are confessed to be so. SECT. I. A Preliminary Discourse. IT being manifest by what hath been discussed in the precedent Motive, that the Protestant Church of England is undeniably guilty of Heresy 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 Miracles wrought in the Catholic Church, for visible confirmation of her Faith and Worship to come from Heaven, aught to have upon our Adversaries, to reduce them to the bosom of that Church 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 World's 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 Catholic 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 proved 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 Administering Sacraments, before they had a Being 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▪ 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. From Isa. 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 Catholic, both in respect of Time and Place, This also is the Doctrine of the Fathers. 'Tis only the Catholic L. 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 delivered 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 Vnit. Eccl. c. 2. Tert. contra Judaeos. For the perpetual visibility of the true Church in an uninterrupted Succession of lawful Pastors and true Doctrine, Scripture is very copious. I shall name a few. A City 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 departed 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 etc. 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, etc. Till we all meet in the unity of Faith, and be not as Children tossed about with the wind of every Doctrine. See more in Esa. 62: Ezek. 37. Matt. 5. 15. etc. From which, and such like places, this Major Proposition is evident. As also from Antiquity, We must 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 maintained 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 always to the World's end? It is easier L. 3. de Bapt. cont. Donat. (saith St. Chrysost.) that the Sun should be extingushed 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, 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 mountanis as the Catholic Church. As the same Father complains of the Heretics of his days. From which premises thus proved, 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 Catholic 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 Heretics and Schismatics of their times to the Catholic 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. That Miracles were vouchsafed always to the True Church. 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 and infinite Holiness. Notwithstanding as God was pleased 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 denied to the Christian Church, being in every respect a Ministration much more Divine and Glorious, and no less standing in need of such a Privilege. Moses brought forth the Children of Exod. Israel from the house of bondage in 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 raised a dead man to life. The constant cure Joh. 5. 3, etc. of Lame and Diseased persons in the Pool of Bethesda immediately after the motion of the water by an Angel, was a standing Miracle, etc. All which, with many more, were evident Testimonies of the Divine presence among them; that the Creator and Governor 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 than a Prophet, than whom none greater was born of women, yet did no Miracle to attest his Mission. Doubtless not without some singular cause; perhaps because the Jewish Synagogue was then expiring and giving place to the Christian Church, as a Handmaid to her Mistress, or glimmering twilight 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 us Acts. 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 Catholic Church by her Professors, is manifest by the undoubted Records and Histories of the whole Christian World. Yea our Adversaries themselves, who are Magdebu. 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 Being 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 lose their Authority, and begin to be erroneous, when they manifestly 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 Catholic 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, lest 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 pleased 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; being no less than so many Seals from Heaven stamped upon them in Divine Characters, as visible evidences of Truth on the Catholics side: And those who assert the contrary, do, as it were deny God's attestation, who can neither deceive, nor be deceived. SECT. III. Wherein the nature of true Miracles consists, is declared. 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 than Omnipotency itself. For the order of the Universe in the concatenation of Causes and Effects 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, etc. of the Apostles) by Aprons and Handkerchiefs, and such like things, which having first touched the Bodies of his Saints, are applied to the parties illaffected for their recovery. Yea, Act. 5. 15, 16. the very shadow of St. Peter did cure many sick and infirm persons, who were exposed in the Streets, lying in their Beds as he passed by. Or else by restraining and curbing in the innate virtue of secondary causes from producing such effects, to which by nature they are determined necessarily in the present circumstances; as when the furious flames did not consume the three Dan. 3. 22, etc. 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 darkened at our Blessed Saviour's 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 strained 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 virtue of created causes, many things which are effected by a power secret and unknown to us, are accounted by us, (though falsely,) truly Miraculous; which indeed are either but Phantasms and mere 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 indiscernible to dim-eyed reason. Vera mira, truly wonderful to us, because effected by a secret virtue: 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 Egyptian Magis wrought to harden Pharaoh's heart, that he might not think Moses was sent from God, or did by a Divine Power work true 2 Thess. 2. 9 etc. 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, etc. The works of Antichrist (says St. Austin) may be c●ll'd lying wonders, either because he shall deceive men's 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 lie. For they shall give credit to that man of sin, as if he brought them to pass by a Divine Joh. 14 12. Power, though only are effected by natural causes unknown to them. Now though all things are alike easy to Omnipotency, and so no Miracle properly greater than 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 truly 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 marshaled into three Heads or Classes. First, those which wholly exceed the power of created Causes in the 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 itself 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 Tabytha 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 effects are brought to pass, yet are altogether above the virtue 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 restored to health and soundness without the help of Physic, Chirurgery, or the usual proceed 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 and immediate causes are not so big with such effects as to be delivered 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 Magic and compact with the Devil, who can so improve natural causes, as on a sudden 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 called from the wonderful manner of their production; if the Catholic 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 of Satan, invincibly prove their origin 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 liable 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 pleased, 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 Some reasons of Gods proceeding in this manner. WHen the infinite Power, Wisdom and Goodness of God is pleased 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 conferred 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 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, etc. 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, etc. 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, lest the weak should be deceived with a most pernicious error, 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 aught to be entertained 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 Baptised, 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, 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 entering 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 pleased sometimes by extraordinary and supernatural effects, namely Miracles, to work upon our Senses, that we might believe and be saved; or we rendered inexcusable, when unbelief shall be laid to our charge. And therefore 'tis said, 〈◊〉 believes not Mar. 16. 16. are condemned already. As having nothing to say for themselves, in that they so wilfully shut their eyes in Sunshine. that they might not see and be converted. And our Blessed Joh. 15. 22, etc. Saviour says elsewhere, If I had not done those works among them which none other hath done, they had not sinned, 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, lest at any time we should have a heart of Infidelity to departed from the Truth received; either by flat Apostasy, which more rarely happens; or by Schism and Heresy, 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 recalled into the bosom of the Catholic Church by the voice of such 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, Heresy 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 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 Catholic 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. for 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, etc. 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 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 pleased 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 Relics 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 Worshippers 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 Catholic 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 shadows, 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 Catholics,) 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 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 aught to be operative upon rational Souls, to bring them to the knowledge, and the embracing of the Truth. SECT. V Some undoubted and most famous Miracles relating to the present Controversies between Us and Protestants. ST. Austin having related some De Civi. Dei l. 22. c. 8. Miracles wrought upon Devotees at St. Stephen's 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 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 confined myself to no less limits than the Christian World, affording innumerable Miracles, the truth of which cannot justly be questioned, because delivered 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 conceived most convincing to Souls yet hardened with unbelief. And had wholly spared this labour, but that I know particulars are pressing and powerful, being fallen unhappily among Gospelers, 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 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 itself 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 denied the real presence of Christ in the blessed Eucharist, that he recanted and abjured his Heresy, to believe as formerly he had done the undoubted Doctrine of all Ages. St. Bernard saying Mass in the In vita Ber. c. 2. ca 3. Cathedral at Milan 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 entreaties, 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 discovered by more lamentably tormenting the poor wretch. The Holy man having now finished the Lords Prayer i● the Canon, makes a fiercer onse upon the Enemy; for putting the most Sacred Body of our Lord and Saviour upon the Paten, and holding it over the woman's head, said, 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 the Prince of this World be cast forth. This is that Sacred Body which was assumed of the Blessed Virgn, that Body which was nailed unto the Cross, which was laid in the Grave, which risen 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 departed out of this handmaid 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 recovered, gave thanks to the Almighty goodness, and beholding the happy Instrument of her deliverance, cast herself 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 the visible species by this wonderful effect. And truly methinks, those very words spoken by so great a Saint, and confirmed by so evident a Miracle, if well considered and laid to heart, could not but as well dispossess the Sacramentarian Heretics 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 than evident, for it follows in the Author, Fugato diabolo ingens per Ecclesiam tollitur murmur, etc. The Vita S. Berinthia woman being dispossessed, the Church echoed with sounds of joy, old and young bless God sored, and what was done at Millian is noised abroad through all Italy. At Brussels in Flanders some Jews Ann. Ch. 1442. having stolen the Consecrated Hosts out of the Tabernacle of St. Catharine's Chapel, on Good-Friday following with intention in despite of our Blessed Saviour, to put to death again, as much as lay in their Power, 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 terrified with the apprehension of some present judgement 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 happened, 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 trial 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 Chapel, and part in the great Church of St. Gudile 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 approved by authorised persons, were committed to the public Records of those places, for the confirmation of the Church's belief in the mysteries of that most wonderful Sacrament, so much Blasphemed by Jews and Heretics. Pontianus relates, That one Paul L. 5 de Mirahil. Form having stolen 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 thyself. Whereupon to their confusion, and confirmation of our holy Faith, Blood miraculously issued out of the dreadful Host. Which being discovered, thirty eight of them were Burnt at Knoblock in Brandenburg, and all the rest banished out of that Marquisate L. 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's Tom. 2. de Sacr. ca 63. Church in London, Where one of Wickliff' s Disciples, who renewed the Heresy 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 deserved 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 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 Catholic practice in having recourse to the intercession of Saints glorified, and veneration of their Sacred Relics, 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 relates De 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 tyre 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 importuned with the Prayers and Tears of his Daughter and Son in Law, who were Christians, to be Baptised; refused, 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 cries 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 Baptised among the wonders and joy of them all. And afterwards as long as he lived, for he lived not long after, he still had in his mouth, Christ receive my Spirit; which were the last words of Blessed Stephen when Martyred by the Jews. God was pleased to reveal by a Vision to St. Ambrose where the Bodies of the Holy Martyrs Gervasius and Protasius lay buried, and till then uncorrupted, in a place not well befitting those Sacred Relics. Their Graves are opened, their Bodies taken up, and while they are carried in solemn Procession to be honourably Interred in the Cathedral of that City, many possessed 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 asked the cause of their present Jubilee: Being told it, he leaped for joy, and desired to be led to the Bodies, whither being come, he begged to be admitted to touch with his Handkerchief the Bier made Holy with those Sacred Relics: He did so, and applied it to his Eyes, and forthwith recovered 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 Vnit. Eccl. c. 10. St. Ambr. Epist. 85. ad Sororem. & Ser. 91. Whole Volumes might be writ of undoubted Relations of this nature, and yet Protestants will not believe, but follow profane Vigilantius, says St. Austin and the Catholic 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 battle between Ecgfrid King of North-humber and Edilred King of Mercia, being left for dead among the slàin, at last revived, and seeking help was taken by the Enemy, and carried to their Governor; before whom counterfeiting himself a Country Fellow that brought Provision to the Army, care was taken for him; and beginning to gather strength, command 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 bond 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 battle, came to seek his Body, and finding one very like it, carried that away for the Body of his Brother to his Monastery, where he honourably interred 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 Magic, 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 passed on, and being perfectly recovered, he sold him to another; but what kind of bonds soever were put upon him they were all 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 equalled to those of old happened. For to stir up the living from a Spiritual death, a certain man, by name Drithelm, dead for some time, was raised again to his Natural life, and related many things which he had seen worthy to be remembered. An Housholder he was in the County of North-humber, living Religiously with his Family. Whom sickness seizing on, and increasing daily, 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) stayed 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 than 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 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, lived 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 walked 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 situate 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 seemed now and again to be tossed hither and thither as with the horrible violence of an impetuous tempest. For not being able to endure 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, etc. Knowest thou, said my Guide, all these things which thou hast seen? I answered, no, he replied; 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 chastised, 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 repent, though but before their departure, shall at the day of Judgement 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 judgement, etc. And this I had, says S. Bede, from one Genegils a Monk and Priest, of a very holy and rigid life, who often conversed 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 purged 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 Catholic 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 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 England's Apostle. For he was embarked, and on his way to bring the glad tidings of the Gospel to our Nation, though recalled to Rome against his will and inclination. And afterwards when advanced to the Popedom, he sent St. Austin and his fellow Monks to perform what he intended. Who Ann. 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 practised at this day by the Church of Rome, as Protestants confess, being forced to it by the evidence of unquestionable Records. And yet now esteemed 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 rejoice with trembling, and tremble with joy. You may rejoice 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 itself in presumption; and while 'tis extolled with honour abroad, be depressed at home with the levity of vain Glory, etc. 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 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 stopped the mouths also of the Britain's who long before had received the Christian Faith, and in some few external Observance differed 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 persuade them to the Catholic customs in the observation of Easter, Tonsure, and some other Ceremonial Rites in Baptism; A blind man was brought in, and they upon trial not obtaining of God a Miracle for the confirmation of their practice; Tandem Augustinus just a necessitate compulsus, etc. (they are St. Bedes words) At length Austin Hist. 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, 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 Britain's confess indeed that they perceived it was the true way of righteousness which Austin Preached. This I had not specified, but that I know some English Protestants, against all History and common sense, derive their Religion from the Ancient Britain's: Who differed only from the Apostle of the Saxons and his Converts in some few External Rites, which afterward in tract of time they generally received, and in the interim acknowledged to be worthy of acceptation, while the fresh wounds of deeply-resented injuries were the greatest cause of nonconformity. 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, prevailed so far that every where thereabouts the Grace of Baptism was denied, Prayers and Oblations for the dead were mocked at, Invocation of Saints derided, Excommunications of Priests, Pilgrimages of the Faithful, building of Churches, Consecration of Oil and Chrism, and all Ecclesiastical Constitutions, were despised. Our cause in England. St. Bernard being entreated by the Catholics sadly lamenting to see so many poor Souls seduced to follow an Apostate, as if he had been an Apostle, was conquered 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, strengthened the Weak, recalled 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, that Cap. 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 Catholic 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 Heretics would persuade you to, are false, if your Sick tasting this Bread, shall be recovered. A venerable Bishop present, fearing the trial, said, They shall be healed if they take it believing▪ To whom the Holy man replied in a full belief of the event, I say not so, but such as taste it shall be healed, and thereby know us to be truly sent of God. Whereupon a great company of Diseased persons tasting of the said Bread, forthwith recovered, 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 Chrism, etc. which were then opposed by those Heretics, and now denied 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 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 thundering voice of Divine Miracles. The fifth Motive. That the eminent Sanctity taught and practised in the Roman Catholic Church, not to be found in any Heretical Communions divided from her, is a manifest mark that she only is the true Church of Christ. SECT. I. An Introduction. 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, cannot come to rest ourselves 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 Catholic, 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 judged more pure in Doctrine,) could not lay claim to much Sanctity, still crying down the Puritans for mere Hypocrites, whose zeal in their way did shine far brighter to dazzle vulgar eyes▪ yet such prejudice I had conceived against the Church of Rome by my education in a contrary Religion, that I thought her really Antichristian, 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 than satisfaction to me, to meet with such heavenly Doctrine, and such holiness of Life in the Roman Catholic Church, and no other Communion divided from Her: And I plainly discovered, that Protestant Leaders could not detain their followers in Schism and Heresy, 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 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 Catholic 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. A further Declaration of the Sanctity taught and practised in the Roman Church. OUr Creed assures us, that Holiness is a badge of the true Church, that being one Article of the twelve, I believe the Holy Catholic 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 Law doth council 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 easy 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 Eunuches 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 rays of this sublime Holiness do not only shine forth gloriously in the Lives of Catholics; among whom multitudes of Souls inflamed 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 Eunuches for the Kingdom of Heaven; who breathing after perfection, and panting after Glory, make God their only Treasure; who with Mary, choosing 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. themselves from all defilements of Flesh and Spirit; or as St. Paul elsewhere Phrases it, Solicitous to be holy in Body and Spirit, are altogether 1 Cor. 7. 32, etc. 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 Watch and Fast, 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 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 deified, 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: First, Purity in being washed from the filth of sin, and drained 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 ways 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 practise not, but deride and Scoff at this sublime 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 Catholic 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 Catholic Religion is publicly professed, they may (waving the failures of some, who like as in the College 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. A further prosecution of this Motive from the new Doctrines and profane Practices of Heretical Communions. NO man can be ignorant that the Religion of Protestants doth disclaim against the practice of this supereminent Sanctity, and condemns it in Catholics as mere Superstition and Will-worship. Forgetting, or not regarding that 'twas first counseled by our Blessed Saviour, Preached unto the World by his Apostles, and practised 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 withal, and would have given too palpable a lie to the godly name of Reformation. They were resolved therefore to enlarge the narrow way to Heaven, thus straitened for more security in a business of highest concern, by abolishing the glory of Christianity under the pretence of Christian liberty: And they easily persuaded themselves that a sense-pleasing Religion backed 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 overbalance in Carnal minds the strict Austerities of Catholic 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 Bishoprics, and Cathedral Preferments might be 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 persuaded 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 reform Atheists, as reform 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 banished out of England at the same time with the Catholic Faith. Neither was the birth of the Protestant Church in England the death only of supereminent 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 itself into arms and boughs on every side, plentifully yielding the bitter Fruits of Dissoluteness, Uncharitableness, Oppression, Envyings, Backbitings, Strifes, Ignorance of necessary Truths, Curiosity in knowledge, vain and frothy disputes, staggring in Faith, Spiritual Pride, contempt of Ecclesiastical Authority. Irreligion, Profaneness, Sacrilege, 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 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, etc. The World by this Doctrine Con●. 2. Daw. 1. Adventus. daily becomes worse. Now seven devils are entered into every one, who formerly were only possessed with one. Whole troops of Devils now get into men's hearts, that in this so glorious light of the Gospel they are more covetous, more crafty, more unjust, more inhuman, 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 Apostasy, 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 Catholic Church, and Preaching a new Gospel first in Germany, may very well think that now Apoc. 20. 1, 2. was the time come, For unchaining Satan, and Hell was broke lose to torment us mortals here on earth. Witness Calvin, In exiguo illorum numero, etc. Amongst the small number of them who have forsaken Popish In 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. clothing; 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 stuffed with dead men's bones, and putrefaction. These are those Reprobates concerning the Faith foretell by the Apostle, Having 2 Tim. 3. 5, etc. a form of godliness, denying the Power thereof. Those Saints of the highest elevation in their own conceits, whom St. Judas calls, Clouds ver. 12. without water, darkening only the splendour of the Gospel, not making it fruitful in good works by any refreshing influences of real Piety: Which the same Calvin discerned so clearly through these clouds, that Comm. in 2. Pet. 2. 1. he confesses, Vix eorum decimus, etc. Hardly the tithe 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. Andrea's 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. etc. If we will confess the Truth, we cannot but testify this concerning us Gospelers, that no men in the whole World are more given to Whoredoms, Usury, Circumventions and Deceits, than ourselves. Bishop Andrews, perhaps the greatest Scholar that ever England bred of Sehismatick, and in whom was some relish of Catholic 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, ('em jejunatis, etc. When Mat. 6. 16. ye fast, be not as the Hypocrites, etc. 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 truly 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 applied to the Protestant Church 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 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 manured with such Dunghill 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 Christ's sufferings; was it possible but a general decay of Piety should follow among them, and good works in a manner be confined among Catholics, who believe that a cup Mat. 10. 41, 42. of cold water given to the meanest of the household of Faith for Christ's 2 Tim. 4. 7. sake, shall not lose its reward; and a Crown of Justice shall be rendered 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 stopped in the omission only of good works, for then the streams which make glad the City of our God, might more easily have returned into their wont channel; but their self-interested Religion hath swallowed plentifully what the Piety of Catholic 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 Heresy and Schism in the Church? Can this be denied after the miseries of so much experience? In virtue of such a Principle, must not men necessarily become lovers of themselves, highminded, proud, blasphemous, disobedient 2 Tim. 3. 1, etc. to Spiritual Superiors, resisting the Truth, reprobate concerning the Faith, ever learning, and never coming to the knowledge of the Truth? The very Heretics 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, rapines, overturnings of Kingdoms, change of Governments, and all those miseries which accompany the worst of evils, a Civil War; (the dregs of which cup of God's 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 pitched upon her true and right Basis for Temporal Power, Charles the II. our Dread Sovereign) 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 Authority: when they had thus shrunk up the sinews, or rather quite broke in pieces the reins of spiritual Government established 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 God's 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 Sovereign as of their Brethren. For it could not be rationally thought that men would long suffer a Religion to be imposed upon them by a Secular Prince and his Councillors, 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 practised in the Church of Rome, proceeds from the Author of all Holiness; and that their tree of Reformation could never take rooting or influence from Heaven, which brings forth such evil fruits upon the earth. The Conclusion. ANd now 'tis high time to indulge my Pen, which I little thought, when first set to Paper, would have laboured so long in this employment: However, I shall not repent of my pains, though so much exceeding the limits of my intentions in the Essay, if any poor wand'ring Soul receive hereby the least light to guide her towards the Mansions of Blessed Eternity, and so prove instrumental for her Salvation. This is my aim and hopes also; and yet though they should become wholly unsuccessful, I shall rest satisfied, in that I have used the best of my endeavours towards my Country's good, in matters of the highest importance; and especially the Spiritual profit of my dear Protestant Friends and Relations, whom the more I love since this happy change wrought in me, the less perhaps am I beloved of them. Amongst whom, some I know for certain, who have so alienated their hearts merely for Religion's sake, as to return me hatred for my good will. But I do, and shall, betake myself unto Prayer for such Objects of pity and compassion, with a hopeful persuasion that they will be Converted as well as more moderate tempers, seeing all things are alike equal to an Omnipotent goodness; and experience tells us, that the most violent Protestants have sometimes become the most zealous Catholics, By the mighty working of him who is able to Phil. ●21 subdue all things unto himself. 'Tis true, the Case with Catholics in England is sad, by reason of those oppressive Laws which are in force against them: and doubtless is the cause why some forsake us for the love of the World, and do not actually unite themselves to the true Church. In a word, Temporal Advantages, Worldly Interests and Posterity standing on the Protestants side, Persecution and present Sufferings on ours; renders the Conversion, or at least the Profession of the Faith to many ineffectual. Let one be convinced, and he replies, What shall I do with my Wife and Children? Would you have me ruin my Estate and Fortune? O miserable England! where Truth is oppressed. And O unhappy those who yield so cowardly in the time of Trial and Temptation! Had the primitive Christians been thus minded, the Catholic Faith long since had been buried in oblivion, and such glorious Saints as Martyrs had never been known. What is Time to Eternity? What are Friends and Relations, to the everlasting Society of Saints and Angels? What are Worldly Advantages, to Heavenly Riches? Shall we not endure a momentary Cross, for an Eternal Crown? Is it not the high commendation of Moses the Faithful Servant of God, That he chose rather Affliction with the People Heb. 11. 25. of God, than to enjoy the pleasures of sin for a season? Know we not, That he who loveth Father, or Mat. 10. 37. Mother, or Son, or Daughter, better than Christ, is not worthy of him? Alas! What will it profit a man, to Mat. 16. 26. gain the whole World, and lose his own Soul? Or what shall a man give in exchange for his Soul? Certainly whoever lays this sadly to heart, cannot but cry out with that devout Saint, Deus meus, & omnia. Malem Crucem cum Christo, quam Coronam cum mundo. Whatsoever I lose, I'll not not part with my Saviour; he's all in all. I had rather have him with a Cross, than a Crown without him. This is indeed an Heroic resolution becoming a Christian, and answerable to the nobleness of our Religion, which appears in nothing more than the contempt of this World; and this resolution is agreeable to the Purity of our Holy Faith: This is the Promise we solemnly made to God at our Baptism in the presence of the Church Militant and Triumphant, why will we become Renegadoes from our Colours? Why will we not courageously fight the good fight of Faith, under, the glorious Standard of Christ, against all the enemies of our Salvation? Whatsoever we part withal for God's fake, we shall not be loser's by it. He will superabundantly reward us, who hath promised, Mat, 19 29. That whosoever leaveth Houses, Brethren, or Sisters, or Father, or Mother, or Wife, or Children, or Lands, for his Names sake, shall receive a hundred fold here, and hereafter inherit everlasting Life. Believe me, dear Country men, 'tis very true; I know the first by happy experience, If spiritual riches, (as St. L. 3. in Mat. ca, 19 Hierom expounds it) and comforts pass for payment; and wait for the latter in Gods good time. But, alas! things Spirital are little operative, till we have a gust and feeling of them, which cannot be without some progress in Spirituality; and things eternal are further off, and seldom apprehended with fixed thoughts, while Worldly contents and advantages being present and visible, work strongly on us, to win and fetter our affections to them. And therefore many of us living more by sense, than faith or reason, are willing to possess our Souls with patience in sufferings for Christ, and expectation of that far more exceeding weight of glory which they work for us. We think it intolerable to part with any Temporal Possessions for an Heavenly Inheritance; And so procrastinating our receptition into the Catholic Church from time to time, refer all to God's Mercy and a Deathbed repentance. A sad case this, yet too common among us. A case, wherein I might have perished eternally, had not the infinite goodness and extraordinary favour of God vouchsafed unto me with patience and long sufferance, at last loosed my bonds and fetters, and brought me into the bosom of his Catholic Church, setting my feet at liberty to walk in the path of Holiness to ever-blessed Eternity. The Psal. 113. snare is broken, and my Soul is delivered. And blessed be the God of Psal. 107. my Salvation. My heart is fixed, O God, my heart is fixed, I will sing and Psal. 115. give praise. I will now pay my vows in the presence of his Saints, and call upon the name of the Lord. I will offer to God the sacrifice of Thanksgiving, and praise his Name while I have my Being. All creatures in Heaven and Earth bless God for me, Psal. 102. and bless God with me. Praise thou the Lord, O my Soul. Amen, Amen. Soli Deo Gloria. FINIS.