it is the offer of us all the same do we all promise and we will all perform it Indeed in the first three of the first six hundred years the Church was almost under continuall persecution and so the writers of those times were few and much of that which they wrote did perish in those great ship-wracks of persecution and the matters that they wrote of most commonly were of another quality than concernes our present differences the Heresies of those daies being for the most part different from the present and much of their writings being spent in Apologies for themselves against the Heathen Yet all these advantages of the Protestants are too narrow to cover their designe For in those ages to retort the former boast of the Protestants there is not one single proof out of any one Father rightly interpreted for any one point of doctrine held by Protestants opposite to the Roman Catholique and for the Roman Catholique there is abundance In the alleadging whereof I will begin at the bottom and so go upward in some of which testimonies there shall be intermingling the interpretation of some Scriptures to the same purpose whereby I will include the testimony of Scripture also as it is interpreted by these Fathers who were doubtlesse better expositers than John Calvin or any of his followers And first of the Reall and corporall presence of our Saviour in the Holy Eucahrist and of the Holy Sacrifice of the Masse In the fift age or hundred of years S. Augustine expounding the title of the Psalme in which it is written And he was carried in his owne hands saith * Aug. Conc. 1. in Ps 33. Brethren who can understand how this could be done in man for who is carried in his own hands a man may be carried in the hands of another How this may be understood in David himselfe according to the letter we find not but in Christ we find For Christ was carried in his owne hands when commending his own body he said This is my Body for he carried that body in his hands Nor have the Protestants more reason to deny this place to intend the true reall naturall body and person of our Saviour because Turtullian saith it is a figure of his body than the Manichees and other Heretiques had to deny a reall body to our Saviour when he lived upon earth because the Scripture saith He took upon him the forme of a servant and was made in the likenesse of men Philip. 2.7 From which place they inferred that he was not a man really and indeed but had only the forme and likenesse of a man And if they would ' not stand to the judgement of the Church for the sense and meaning of these words who could convince them For they drew all other places to the sense of this and would not suffer this to yeald unto them though they were never so many or never so plaine In the fourth age S. Ambrose saith * Lib. 4. de Sacram c. 5. Before it be consecrated it is but bread but when the words of consecration come it is the body of Christ. To conclude heare him saying Take and eat of it all for this iâ— my body and before the words of Christ the chalice is full of wine and water when the words of Christ have wrought there it is made blood which redeemed the people Therefore mark in how great matters the word of Christ is potent to convert all things Moreover our very Lord Jesus testifieth unto us that we receive his body and bloud what ought we to doubt of his fidelity and testimony And again he saith * Lib. de iis qui misteriis initiantur c. 9. Perhaps you may say I see another thing how do you affirme to me that I shall receive the body of Christ This yet remaines to us to prove How great examples therefore do we use to prove that it is not this which nature hath formed but which benediction hath consecrated and that there is greater force of benediction than of nature because by the benediction the nature it selfe is changed Moses held a Rod he cast it down and it is made a Serpent c. which if humane benediction were so powerfull that it converted nature what say we of the divine consecration it selfe where the very words of our Lord and Saviour do work In the third age S. Cyprian tells us plainly if the former be not plaine enough for Transubstantiation that * Serm. de Coena Dom. prope init That bread which the Lord did give to his disciples being changed not in shape but in nature by the omnipotency of the word is made flesh and as in the person of Christ his humanity was seen his divinity lay hid so in the visible Sacrament the divine essence doth infuse it selfe after an expressible manner In the second age we find S. Iraeneus speaking thus * Lib. 4. c. 32. in fine But giving councell unto his diciples to offer unto God the first fruits of his creatures not as to one that wanted but that they might be neither unfruitfull nor ungratefull he took that which is bread of the creature and he gave thanks saying this is my body And the cup in like manner which is of that creature which is according to us he confesseth his blood and taught a new oblation of the new Testament which the Church receiving from the Apostles offers to God through all the world to him that maketh the first fruits of his gifts in the new Testament nourishments to us of which in the twelve Prophets Malachy 1.10.11 hath thus fore-signified I have no wil to you saith the Lord Omnipotent and I wil not receive a sacrifice of your hands for from the rising of the sun unto the going downe my name is glorified amongst the Gentiles and in every place incense is offered to my Name and a pure sacrifice because my name is great amongst the Gentiles saith the Lord Almighty Manifestly signifying by these words that the former people ceased to offer to God but in every place sacrifice is offered to God and this pure but his name is glorified in the nations Nor can this be meant of the Sacrifice of all Christians in generall but only of the Priests because as by the Chapter it doth appear God speakes of rejecting the Priests of the old law and their Sacrifice and choosing a new priesthood whom he calls the sonnes of Levi Mal. 3.3 by which figuratively is meant the Priests of the new Law and so do the Ministers of England frequently stile themselves the Tribe of Levi. Besides Protestants confesse that their * VVhitak cont Dur. l. 8. p. 572. praiers and best actions are impure and sinfull it cannot therefore be meant of such Sacrifices for this is a pure sacrifice and proper which none but Priests can offer is therefore according to the exposition of S. Irenaeus the Sacrifice of the Body and
way of receiving it is impossible to receive him unworthily which is contrary to the Scripture and the common beliefe of all Christians for according to them none receive him but they that receive him worthily faith being the means with them which makes them receive him both really and worthily which who so wants doth not receive at all so that every one that receives him really receives worthily and the rest receive nothing but bread and wine and so do not receive Christ unworthily but only bread and wine at the most unworthily and how this should make them properly guilty of the body and blood of our Lord which they do not receive and liable to damnation thereby as the Apostle saith it doth is beyond the reach of my apprehension Others coming yet nearer say that they believe the reall and corporall presence but they do not believe Transubstantiation they believe that Christ is truly there but the manner they say is unknowne and unexpressible But they ought to know that men ought firmely to believe the manner of a mystery revealed when the same belongs to the substance of the mystery so that rejecting the manner we reject also the substance of the mystery Now the mystery in substance is that the body of Christ is present in the Sacrament in such sort that the Priest the Minister thereof shewing what seems bread may truly say thereof in the person of Christ this is my body This supposed as the substance of the mystery I infer that two Catholique doctrines concerning the manner thereof belong to the substance of this mystery and cannot be called in question without danger of misbelief First the reall presence of the whole body of Christ under the forme of bread Secondly that this is done by Transubstantiation because it cannot be done otherwise Even as he that believes the mystery of the Incarnation the substance whereof is that in Jesus Christ the nature of God and the nature of man were so united that God is truly man and man God he must necessarily believe that this union is not metaphoricall and in affection only but true and reall Secondly that this union is substantiall not accidentall Thirdly that this union of natures is not by making one nature of both as Eutyches taught but hypostaticall whereby the nature of God and man is united in one person This mystery is high subtile and incomprehensible to flagging reason yet must be believed seeing it belongs to the substance of the mystery which could not be true if it were not thus so it is in the reall presence As for the novelty of the word which some object they have little reason to do so knowing it is some hundreds of years older than the name Protestant and for the thing it is as antient as our Saviours celebrating his last supper And had not the Catholique doctrine been opposed by Heretiques perhaps the word had not yet been in use no more had consubstantiall used in the Nicene Creed had not Arrius denyed the Son to be consubstantiall or of the same substance with the Father For the Church doth and may make fit words to explicate the truth of her doctrine as occasion requires wherein she doth not change the doctrine but expresseth it more plainly or significantly CHAP. XXII Of Communion in one kind § 1. I Will instance in two particulars more because I know that Protestants doe mightily check at them the former is Communion in one kinde the later Prayer in an unknown tongue Concerning the former Protestants are by their Ministers instructed to beleeve that in this matter Catholiques are sacrilegious against God and injurious to men robbing the Church of the precious blood of Christ and giving the people a lame and halfe Sacrament instead of one whole and entire But to rectifie their understandings they may be pleas'd to take notice that the Catholique Church doth not count it in it selfe unlawfull to receive in both kinds nor yet doth she hold it necessary but in its owne nature indifferent and so by consequence determinable to one or both kinds according to the differences of persons times and places as she in her wisedome shall think fit But Protestants think it absolutely necessary for the Laity to receive in both kinds first because it was so instituted secondly because it was as they think so commanded These being the two hinges of this their opinion we must here a while arrest our considerations wherein I shall shew that there is no precept of receiving under both kinds and that the institution hath not the force of a precept § 2. To begin with the institution we must know that for a man to be bound to use any institution of God two things are required First that the end of the institution be necessary and that it be necessary for every particular person to endeavour the attaining thereof whence all men hold that though the propagation of mankind by marriage be an institution of God necessary for the continuation of the world yet while there are enough that comply with that duty to which mankind is in generall bound every particular person is not oblig'd to marry Secondly that if every particular person be bound to endeavour to attaine the end of an institution that also the whole thing instituted be necessary for the attaining of that end for if there be variety of meanes ordained sufficient for the attaining of that end a man is not bound to use all that which is instituted but it is sufficient to use so much thereof as will lead a man to that end Whence all men againe hold that although God created and instituted variety of meats and drinks for the maintainance of mans corporall life yet no man is bound to use them all but he dischargeth his duty sufficiently if he use so much of any of them as will suffice to arrive at that end for which they were instituted to wit the maintainanee of his corporall life so that if a man can live of two or three sorts of meat he is not bound to use ten or twenty and if he can live of meat without drink he may without offence choose whether he will ever drink or no. To apply this to our present purpose it is apparent enough that by the force of divine institution only no man is bound to use Communion under both kinds For though the end why Christ did institute the Sacrament in both kinds be necessary and all must endeavour the attaining thereunto to wit maintainance and increase in grace which is the life of the soule yet there are other meanes of Gods institution also by which we may attaine to this end Whence it is that learned Divines hold that though the Sacrament of the Eucharist be necessary NECESSETATE PRAECEPTI by the necessity of precept yet it is not necessary NECESSITATE MEDII as they speak that is the use thereof is not such a necessary meanes for the maintenance of spirituall
God upon their soules but to remain in the Protestant Communion by the private instigations of flesh and blood Who wanting the seasoning of Charity doe warp and shrink from that to which their judgement hath joyned them Whose faith like bullion though it be good metall in it selfe yet wanting the stamp of of Catholique Communion and obedience is not currant in the Kingdome of heaven nor will serve in their journey to defray them thither But they according to the condition of all weak minds accounting the Present evill as losse of goods friends and the like the most intolerable desire to avoid that and put to adventure the ensuing And so while they saile through the troublesome Sea of this life unskilfull of steerage in a storme do strike and split their soules upon the flats of fear and rocks of presumption forgetfull of that dreadfull threatning of our Saviour He that shall deny mee before men shall be denyed before the Angells of God Luc. 12.9 Now to the diligence of examination before mentioned for those that are not yet convinced in their judgements a Protestant is bound by Chillingworths owne rule who though he say that for as much as there is no infallible guide and that therefore a man must follow the choice of his own reason in what he doth believe and that God will be contented with that be it more or lesse true or false being as much as he can attain to yet addes withall that a man must imploy his uttermost endeavours to the finding out of the truth And who is it amongst the Protestants that hath done that Who hath spent all his spare time much lesse who hath spared all the time he could to this enquiry I think no Protestants conscience can acquit him in this case and if not he must not think to quiet himselfe by saying that to the best of his understanding the Protestant Religion seemes true if he have not imployed all his endeavours to find whether it be so or no which cannot be unlesse with King Philip of Macedon he keep one ear for the party accused hee equally heare both sides Wherefore devesting themselves of all prejudice and prepossessed opinions like white paper wherein there is nothing written let them addresse themselves with all their spare time yea they ought to make spare time rather than to want it to a sad and serious consideration of the great businesse of Religion the truth whereof who so gaines though with the losse of all temporall felicity doth highly improve his estate considering that as our Saviour saith what will it profit a man to gain the whole world and to lose his owne soule Math. 16.16 And let no man defer this most important affaire and put it off to the later end of his life which how soon it will happen the youngest know not as if the Kingdome of heaven were like a market cheapest at the later end of the day or that because nature hath placed the seat of his memory in the hindermost part of his head therefore he may defer the remembrance of God and of comming to him by the path of true Religion to the hindermost part of his life But as God himselfe saith while it is called to day harden not your hearts Psal 94.8 lest his delay pull upon himselfe the forsaking of God and steel his forehead to the perpetuall refusall of his mercifull invitation and so he and especially the Citty of London which hath been purpled with the blood of so many martyrs hear the complaint and curse of our Saviour sounding in his eare O Jerusalem Jerusalem which killest the Prophets and stonest them that are sent to thee how often would I have gathered thy children as the hen gathereth her chickens under her wings and you would not behold your habitation shall be left unto you desolate Math. 23.37 CHAP. XXII Of the foolish deceitfull and absurd proceedings and behaviour of Protestants in matter of Religion And of the vanity and injustice of their pretext of conscience for their separation from the Roman Church § 1. HE that will apply himself to this inquest as I have done shall find that the objections of Protestants against Catholique Doctrines are very weak and sleight they are but paper-pellets and make more noise than hurt the workes also that they raise for their owne defence are as weak and easily dismantled I found that their objections were answered again and again which a later writer would take no notice of but retrive the first arguments and urge them as fresh as if they had never been urged before or at least had never been answered forgetting to make reply to the Catholique Answers which was indeed because they could not do it And in their writings I found much abuse of all Authors even from the Bible it self to the Authors of latest times either misalledging the words â—or misconstruing the meaning or urging that for their purpose which was indeed to no purpose § 2. Particularly for their mistranslating of Scripture wherein they grievously accuse one another as I shewed before I will alledge two or three places of a great many for a tast wherein their unfaithfulnesse is apparent as first that notable depravation of their Master Luther which I have mentioned before in adding the word only where the Apostle saith that a man is justified by faith without the works of the Law Rom. 3.28 Also where the Apostle saith give diligence by good works to make your calling and election sure 2 Pet. 1.10 the English Bibles leave out these words by good works and yet Beza in his notes upon the place acknowledges these words to be in almost all the antient Greek Copies Also in the same Chapter fifteenth Verse these words are read according to the originall I will do my diligence also you to have often after my decease that you may have a remembrance of these things shewing thereby that he would pray for them after he was dead as S. Chrysostome expounds it saying Rejoyce ever you blessed Apostles in our Lord without intermission pray for us fulfill your promises for ô Blessed Peter thou cryest out speaking thus I will do my diligence after my coming to make mention of you 2 Pet. 1.10 Now the English Bibles read this place thus Moreover I will indeavour that you may be able after my decease to have these things alwaies in remembrance corrupting the sense and making it signifie only that he would indeavour that they should remember those things when he was dead whereas he saith that he would indeavour after he was dead that they should remember those things and thereby it proves that he prayed for them after be was dead a Doctrine which many Protestants will not allow Also in the first Epistle to the Corinthians Chap. 11. v. 27. where the Apostle saith whosoever shall eat this bread or drink the cup of the Lord unworthily shall be guilty of the body and bloud of the Lord the
blood of Christ the purest sacrifice that can be imagined In this age also Justin Martyr saith In Apol. 2. ad Anton. Imperat prope finem * For we do not take those things as common bread and common drink but as Jesus Christ our Saviour made flesh by the word of God had both flesh and blood for our Salvation so the bread and wine being made the Eucharist by the praier of the word proceeding from him by which our flesh and blood are nourished by change we are taught that it is the flesh and blood of the same Jesus Christ incarnate Lastly in the first age S. Ignatius Martyr and Disciple of S. John the Evangelist speaking of the error of the Saturnians saith a Epist ad Smynium ut citatur à Theodoreto Dial 3. They do not admit Eucharists and oblations because they do not confesse the Eucharist to be the flesh of the Saviour which suffered for our sinnes which the Father by his â—ounty raised And S. Andrew the Apostle saith b lib. pass S. Andreae apud SuriuÌ„ I daily sacrifice an immaculate Lamb to the omnipotent God which when it is truly sacrificed and the flesh thereof truly eaten of the people doth continue whole and alive Concerning the honour and Invocations of Saints in the fift age S. Augustine saith c Serm. 17. de verbis Apost prope init It is an injury to pray for a Martyr to whose prayers we ought to be commended And accordingly he did commend himself in these words d Meditat. c. 40. Holy immaculate Virgin Mary Mother of God and Mother of our Lord Jesus Christ vouchsafe to intercede for me to him whose Temple thou hast deserved to be made Holy Michael holy Gabriel holy Raphael holy Quires of Angells and Archangells of Patriarchs and Prophets of Apostles Evangelists Martyrs Confessors Priests Levites Monks Virgins and all the just both by him who hath chosen you and in whose contemplation you rejoyce I presume to ask that you would deign to beseech God for me a sinner that I may deserve to be delivered from the jaw of the Devill and from eternall death And again he saith a Lib. de loquutionibus in Gen. prope finem Jacob blessing his Nephewes the sonnes of Joseph among other things he saith and my name shall be invoked in these and the name of my Fathers Whence it is to be noted that not only hearing but also invocation is somtimes said which are not things pertaining unto God only but unto men In the fourth age we find S. Gregory Nazianzene speaking thus to S. Basil the great b In Orat. 20. quae est in laudem Basilii Magni But thou holy and heavenly head I pray thee behold us from heaven and either with thy prayers stop the provocation of the flesh which God hath given us for instruction or truly perswade that we may beare it with a valiant mind and direct all our life to that which is most availeable and after that we shall passe out of this life receive us also there in thy Tabernacles And S. Hierome against Vigilantius saith c Cont. Vigilant c. 3. initio Thou saist in thy book that while we live we may pray for one another but after we shall be dead the prayer of no man is to be heard for another especially seeing the Martyrs regarding the revenge of their blood shall not be able to obtain to which he answers ' If the Apostles and Martyrs being yet in the body can pray for others when as yet they ought to be solicitors for themselves how much more after crowns victories and triumphs And a little after he answers to the objection of their being dead saying To conclude the Saints are not said to be dead but asleep In the third age Origen giues us this example d Initio sui Lamenti I will begin to prostrate my self on my knees and to beseech all the Saints that they help me who dare not beg of God by reason of the abundance of my sin O Saints of God I beseech you with tears and weeping full of griefe that you fall down to his mercies for me miserable wretch And after woe is me Father Abraham pray for me that I be not estranged from thy bosome which I have greatly desired not condignely truly by reason of my great sin In the second age Justin Martyr speaks thus d Apol. 2. ad Anton Pium Imper. non longe ab initio Moreover we doe worship and adore him to wit God and the Son who came from him and taught us these things and the Army of others that followed and of the good Angells assimilated and the propheticall Spirit reverencing in word and truth and fairly delivering it as we are taught to all that will learn And in the first age in the Liturgie of S. James the lesse Ante Med. we have these words e Let us make commemoration of the most holy immaculate most glorious our blessed Lady Mother of God and alwaies Virgin Mary and of all Saints and just ones that we may all obtain mercy by their prayers and intercessions § 5. Thirdly for the use and veneration of holy Reliques and Images and chiefly of the holy Crosse hear what S. Augustine saith in the fift age * Tract 118. in Ioan. fine What is the signe of Christ which all have known but the Crosse of Christ which signe unlesse it be applied whether to the foreheads of believers or to the water wherewith they are regenerated or to the oile wherewith they are anointed with the chrisme or to the Sacrifice wherewith they are nourished nothing of them is rightly performed In the fourth age we shall find Athanasius speaking thus and expressing the manner of Catholiques worship of Images * ad Antiochum Principem Let it be far from us that we Christians adore images as Gods as the Greeks do we declare only our affection and the care of our love towards the figure of the person expressed by his image therefore oftentimes we burne as unprofitable the wood which ere while was an image if the figure be worne out Therefore as Jacob when he was to die adored the top of Josephs rod not honouring the rod it selfe but him who held the rod So we Christians do no otherwise adore images but even as moreover when we kisse our Fathers and children we declare the desire of our mind Even as the Jew also did adore in times past the Tables of the law and the two golden Cherubins and certaine other Images not worshiping the nature of the stone or gould but our Lord who commanded them to be made a Homil. 8. in diversos Evangelii locos In the third age * Origen saith thus To conclude * in Ezekiel the Prophet ch 9. v. 4. when the Angell who was sent had slaine all and the slaughter had begun from the Saints they only are kept safe whom the letter
nor feet And even such imperfect things are all hereticall and deformed Churches which want faith for their head charity for their heart firmnesse and perseverance for their feet Holding such monstrous and absurd opinions that they make up a bundle of Heathenisme Turcisme Heresie and contradictions to common-sense Can then any indifferent and prudent man who knowes that God made the world with wisdome in number weight and measure can he think that they are the Church of God the deare Spouse of Christ for whose sake he descended from his heavenly Throne and took and lost humane life Or will he not rather say that they are mad 1 Cor. 14.26 Who are framed neither in number weight nor measure their societies and Churches being or being possible to be according to their principles as many as their persons their opinions vaine and foolish and their government confused and mis-shapen seeming rather a chaos than a creation In summe there is nothing that can be said for a true Catholique Church but may be truly said for the Roman there is â—othing that the Protestant Churches have said or can say for themselves but have been or may be said by Heretiques and are said by those who subdivide and separate from them which pretences if they be good in them against the Church of Rome they are good in others against them which yet they will not admit So that the Church of Rome is the true Church or there never was any true Church and all Protestants are Heretiques or there never were any that deserved that name § 9. What remaines then for all Protestants of what sort or title soever but to listen to the voice which sayeth Goe out of her my people that yee be not partakers of her sinnes and that ye receive not of her plagues Revel 18.4 To redeem their soules from forfeiture that have been thus long morgag'd to eternall death and with the Prodigall son to returne home to the Catholique Church their mother and thereby to God their Father in whose house there is plenty of celestiall Manna while they perish for want of food or become fellow commoners with the hogs and feed upon huskes and draught and thereby to give joy both to earth and heaven in their conversion seeing that as the elements never rest contentedly but in their proper placeâ— so they will find no rest but in the bosome of the true Church which is the proper place of every Christian To listen to the voice which crieth Return return ô Sunamite return return Cant 6.13 And the Spirit and the Bride say come And let him that heareth say come and let him that is athirst come And whosoever will let him take of the water of life freely Revel 22.17 by coming to Mount Sion and to the city of the living God the heavenly Jerusalem and to an innumerable company of Angells to the generall assembly and Church of the first borne which are written in heaven and to God the Judge of all and to the Spirits of just men made perfect and to Jesus the mediator of the new covenant Heb. 12.22.23.24 before he come to them as a terrible Judge revealed from heaven with his mighty Angells in flaming fire taking vengeance on them that know not God and that obey not the Gospell of our Lord Jesus Christ 2. Thess 1.7.8 And that they may all doe so especially the Kingdome of England and most especially the most excellent King thereof Strike ô strike their and his soule O Lord with thy omnipotent grace whose magnetique vertue may draw his Royall heart to thee and make him a glorious and happy instrument of drawing others till they all meet in the unity of the faith so to continue untill their mortality shall put on immortality and his temporall crown of thornes be exchanged for an eternall crown of glory Amen FINIS S. Ambr. Ep. 31. ad Valent. Imp. Non erubesco cum toto orbe longaevo converti verum certè est quia nulla aetas ad perdiscendum sera est Erubescat senectus quae emendare se non potest Non annorum canities est laudanda sed morum Nullus pudor est ad meliora transire A Table of the Contents of the severall Chapters contained in this Book Chap. 1. THe Introduction And that the knowledge of the meanes to arrive unto eternall life is not otherwise attaineable then by faith grounded on the Word of God pag. 1. Chap. 2. Of the means to know which is the Word of God And that all the arguments imployed by Protestants to prove that the Scripture and it only is the Word of God are insufficient And that the Generall Tradition of the Catholique Church is the only assured proof thereof p. 6. Chap. 3. Of the insufficiency of means used by Protestants to find out the true sense of Scripture The absurdity of that assertion of theirs That all points necessary to salvation are clear and manifest p. 26. Chap. 4. Of the vanity and impiety of those who affirm that each mans particular reason is the last Judge and interpreter of Scripture and his guide in all things which he is obliged to believe and know And that the Catholique Church is the only Judge p. 36. Chap. 5. Of the meaning of those words Church and Catholique and that neither of them belong to Protestants p. 49. Chap. 6. Of the Infallibility of the Church p. 54. Chap. 7. That Catholique Tradition is the only firme foundation and motive to induce us to believe that the Apostles received their Doctrine from Jesus Christ and Jesus Christ from God the Father And what are the means by which this Doctrine is derived down to us p. 66. Chap. 8. That the Church is infallible in whatsoever she proposeth as the Word of God written or unwritten whether of great or small consequence That to doubt of any one point is to destroy the foundation of Faith And that Protestants distinction between points fundamentall and non-fundamentall is ridiculous and deceitfull p. 78. Chap ' 9. That there is and ever shall be a visible Church upon earth And that this Church is one holy Catholique and Apostolique p. 94. Chap. 10. That the Roman is that one holy Catholique and Apostolique Church p. 105. Chap. 11. That the true Church may be knowne by evident marks and that such marks agree only to the Roman Church And first of Universality the first mark of the Church p. 137. Chap. 12. Of the second mark of the Church viz. Antiquity both of persons and Doctrine p. 151. Chap. 13. Of Visibility the third mark of the Church And of the vanity of Protestants supposition that the true Church is sometimes invisible That Protestant Churches have not alwaies been visible p. 188. Chap. 14. Of the fourth mark of the true Church viz. a lawfull succession and ordinary vocation and mission of Pastors And that it is ridiculous to affirme that Catholiques and Protestants are the same Church p. 208. Chap. 15. Of the fifth Mark of the true Church viz. Unity in Doctrine and of the horrible dissentions among Pretestants p. 216. Chap. 16. Of the sixth Mark of the true Church viz. Miracles And that there are no true Miracles among Protestants p. 240. Chap. 17. Of the seventh Mark of the true Church viz. Conversion of Kingdomes and Monarchs p. 254 Chap. 18. Of the eighth and ninth Marks of the true Church viz. Sanctity of Doctrine and life p. 260. Chap. 19. Of the tenth and last here mentioned Mark of the Church viz. That the true Church hath never been separated from any society of Christians more antient then her felf p. 276. Chap. 20. That the Pope is the head of the Church p. 281. Chap. 21. That English Protestants do much mistake Catholike Doctrine being abused by the malice or ignorance of many of their Ministers And that upon their owne grounds they are obliged to inform themselves more exactly of the truth p. 297. Chap. 22. Of Communion in one kind p. 331. Chap. 23. Of the Liturgie and private prayers for the ignorant in an unknowne tongue p. 351. Chap. 22. Of the foolish deceitfull and absurd proceedings and behaviour of Protestants in matter of Religion And of the vanity and injustice of their pretext of conscience for their separation from the Roman Church p. 336 Chap. 23. The Conclusion wherein is represented on the one side the splendor and orderly composure of the Roman Catholique Church And on the other side the deformity and confusion of Protestant Congregations p. 362. The faults made by the Printer I desire the Reader thus to correct Page 21. line 1. dele § 5. p. 37. l. 2. r. tittle p. 47. l. 25 r. faith p. 61. l. 18. dele come p. 71. l 19. r. dangerous p. 85. l. 14. 15. r. ununiversall p. 140. l. 24. r. Psal 2.8 p. 147 l. 3. r. became l. 17. r. man p. 165. l. 9. r. intermingled p. 168. l. 11. r. unexpressible p. 188. l. 23. r. to a City p. 199. l. 9. r. tittle p. 201. l. 21. r. one p. 208. l. 22. r. all meet p. 210. l. 4. dele ought r. accusing p. 221. l. 13. r. call p. 261. l. 17. r. of hell l. 25. r. in our p. 276. l. 23. r. different p. 290. l. 2. r. say of l. 12. r. pillar of p. 293. l. 8. r. denying them p. 292. l. 18. r. Bishop p. 307. l. 12. r. as his p. 341. l. 15. r. consequentiae p. 358. l. 12. r. done in p. 358. l. 14. r. to this p. 367. l. 15. dele in p. 368. l. 5. r. Vnion Postscript The French Printer to the English Reader WHilst this piece so generally and deservedly lik'd and applauded both in the English Originall and in the French Version was reprinting here at Paris the learned Author returning hither from Rome in the very nick of time hath thought fit to add a Preface and two new Chapters to it the first Of Communion in one kind the other Of praying in an unknowne tongue both no lesse requisite then abundantly satisfactory So that I make no question but the contentment and benefit you will receive thereby will easily reconcile you aswell to the misnumbring of some Chapters pages occasioned by the Addition as to some other Errata's for which my ignorance in your language craves the benefit of a pardon Adieu