one another to this end That the office of a Pastor is alwaies needfull our Saviour implies in calling his people his sheep and sheep without a shepherd are like to be but il provided for and as they are alwaies sheep so they ought alwaies to have a shepherd which office in ordinary being given to S. Peter first ought to continue out of the necessity of the cause thereof so long as the sheep continue which will be to the end of the world Which S. Peter not being now able to doe in person reason requires that it should be done by his Successors The Apostle 1 Cor. 12.21 compares the Church to a body and saith The head cannot say to the feet I have no need of you which cannot be understood of Christ our head for he may truly say to us all that he hath no need of us it must therefore be meant of some Head here on earth which must continue as long as the Church continues a body and that is to the worlds end And that the successors of S. Peter are this Head S. Chrysostome doubts not to affirm who demanding why Christ shed his blood De Saterdot l. 2. initio Leo Serm. 2. de Annivers assump sua ad Pontific answers It was to gaine that flock the care whereof he committed to Peter to Peters successors And S. Leo Peter continues and lives in his Successors And that his successors are the Bishops of Rome is out of doubt none but they ever assuming it to themselves or having it granted by others For the Bishop of Antioch succeeded not S. Peter in the government of the whole Church but of that diocesse for succession to any in his whole right is not but to him that leaves his place either by naturall death deposition or voluntary resignation now S. Peter living and ruling left the Church of Antioch and placed his Sea at Rome where he also died so that he that succeeds him in that Sea must succeed him both as he was Bishop thereof and likewise as he was Head of the whole Church as for the Bishop of Antioch he did never either possesse or pretend to higher than the third place amongst the Patriarchs Cone Nic. Can. 6. Gelasius In decret cum 70. Episcopis affirmes that the Roman Church is preferred before other Churches not by any constitutions of Councells but she obtained Primacy by the Evangelicall voice of our Lord saying thou art 〈◊〉 upon this rock I will build mâ—… 〈◊〉 And S. Hierome in his 59. Epistle 〈…〉 to Pope Damâ—sus saith To 〈◊〉 she 〈◊〉 require from the Priest the 〈◊〉 〈◊〉 â—â—â—tion and from the Pastor 〈…〉 I speak with the successor of th◠〈◊〉 shoâ—â— c. I following none but Christ in 〈◊〉 joyned in Communion to your holyn sse that is to the chaire of Peter upon that rock I know the Church to be builded 3. whosoever out of this house eates the lamb is prophane whosoever shall not be in the Ark of Noe shall perish in the deluge And S. Aug. writing to Pope Innocentius Epist 92. saith wee think that by the Authority of your Holynesse derived from the authority of Holy Scriptures they will more easily yeeld who believe such perverse and pernicious things Wherein he derives the Popes authority from the Scriptures And S Bernard writing to Pope Eugenius saith thus Thou alone art not only the Pastor of sheep De consider l. 3 cap. 8. Epist 190. ad Innoc. PP but also of Pastors Thou demandest how I prove this Out of the word of our Lord. For to whom I do not say Bishops but also of the Apostles were all the sheep so absolutely and indeterminately committed Peter if thou lovest me feed my sheep which the people of this or that city country or Kingdome Hee saith my sheep To whom is it not plain that hee did not assigne some but all Nothing is excepted where nothing is distinguished c. To conclude James who seemed a pillar for the Church was content with Jerusalem onely yeelding the universality to Peter And with the Fathers apart doe concur the Fathers united in Councell by whom in many Councells this truth hath been declared as in the Councell of a Sess 14. c. 7. Trent the Councell of Florence b Sess ult the Councell of c Respons Synod de authoritat Conc. general Basil the Councell of d Part. 2. Act. 3. Ephesus the Councell of e Sub. Innoc. 3. e. 5. Lateran the second Councell of f Act. 2. Nice the Councell of g Conc. Chal. Act. 1. Act. 3. tom 2. p. 252 edit Venet. Chalcedon as is easy to shew at large if need required § 3. As for the attempt of the Bishop of Constantinople against the Pope it was not for the Primacy and headship of the Church Catholique but only of the Churches of the East And the title of universall Bishop which he claimed was not with intent of superiority over the Pope but over the other Patriarchs who were all of the Easterne Empire and in association with the Pope for those parts yet with subjection to the Pope acknowledging him the root and stock of the universality even as Menas Patriarch of Constantinople in the time of this contention acknowledges saying Concil Constant sub Men. Act. 4. we will in all things follow and obey the sea Apostolique And as the Emperour and Patriarch both acknowledge as S. Gregory lib. 7. indict 2. ep 93. reports in these words Who is it that doubts but that the Church of Constantinople is subject to the Sea Apostolique which the most religious Lord the Emperour and our brother Bishop of the same city continually protest And if it were true as Protestants imagine that the Bishop of Constantinople contended with the Pope for the absolute Primacy over the Christian world this doth no more prove his right than Perkin Warbecks pretention in the daies of King Henry the seventh did prove his right to the crown of England And certain it is that neither the one nor the other did obtain that which he aspired to but were rejected by the voice of mankind which is an argument that their claim was unjust § 4. Another great objection of Protestants against the Popes Primacy is fetched from S. Gregory who was Pope himselfe and is this That he that intitled himselfe universall Bishop exalted himselfe like Lucifer above his brethren and was a forerunner of Antichrist To the understanding of which words I found that the word universall hath two meanings the one proper literall and grammaticall whereby it signifies Only Bishops excluding all others the other transferred and Metaphoricall whereby it signifies the supreme over all Bishops and S. Gregory censured this title in the first sense because that from hence it would have ensued that there had been but one Bishop only and that all the rest had been but his Deputies and not true Bishops and true Officers of Christ as
TAU that is the picture of the Crosse had signed Let us rejoice therefore most dear brethren and let us lift up holy hands to heaven in the form of a Crosse when the devils shall see us so armed they shall be vanquished And note I pray by the way that some English Bibles doe leave out the letter TAU in this place of Ezekiel but how justly let any indifferent reader judge In the second age heare S. Justin Martyr speaking of the parts of dead beasts thus arguing e Ad quaest 28. Gentilium How is it not most absurd to account these things cleane by reason of the profit which is reaped of them and that the Greeks do detest the bodies and sepulchres of holy Martyrs which have power both to defend men from the snares of the Devills and to cure diseases which cannot be cured by the art of the Physitian In the first age S. Ignatius speaks thus f Epist ad Phil. ante med For the Prince of the world rejoyceth when one shall deny the Crosse For he knowes the confession of the Crosse to be his overthrow For that is a trophie against his power which when he shall see he trembles and hearing he feares § 6. Fourthly concerning Confession and Priestly Absolution in the fift age S. Augustine thus exhorteth g Homil. 49. ante med Do penance such as is done in the Church Let no man say to himself I doe secretly I do to God God knowes who pardons me that I do in my heart Is it therefore without cause said what you shall loose in earth shall be loosed in heaven Mat. 18.18 Are therefore the keyes given to the Church of God to no purpose Do we frustrate the Gospell of God do we frustrate the words of Christ In the fourth age S. Basil the great speakes thus i Suis regulis brevioribus interr 288. Men ought necessarily to open sinnes to them who are intrusted with the dispensation of the mysteries of God For truly we see that even those antients did follow this order in penance after which manner it is written in the Gospell that they did confesse their sinnes to John Mat. 3.6 and in the Acts ch 18. v. 18. to the Apostles themselves by whom also all were baptized In the third age S. Cyprian beseecheth them saying m Serm. de lapsis Let every one confesse his fault I intreat you brethren while as yet he that hath offended is in this life while his confession can be admitted while satisfaction and remission given by the Priests is gratefull to the Lord. In the second age Tertullian speaking against mens concealing part of their sins in Confession thus reproves them n lib. de poenit c. 10. The hiding of a sin doth promise plainly a great profit of bashfulnesse To wit surely if we shall steale any thing from humane knowledge we shall then also hide it from God The esteem of men and the knowledge of God are they so compared Is it better to lie hid damned than to be openly absolved It is a miserable thing so to come to Confession And in the first age S. Clement adviseth thus a Clem. Ro. Epist 1 If peradventure envy or infidelity or some of these evills which we have remembred above shall privily steale into any bodies hearts he that hath a care of his soule let him not be ashamed to confesse these things to him that hath authority that he may be cured by him by the Word of God and wholesome Counsell whereby he may by found faith and good works avoid the pains of eternall fire and attain to the everlasting rewards of life Now concerning Purgatory and Prayer for the dead in the fift age S. Augustine saith b De civit Dei l. 20. c. 24. l. 21. c. â—3 Neither could it be truly said of some Matth. 22.32 That they are not forgiven neither in this life nor in the life to come unlesse there were some who though they are not forgiven in this life yet should be in the life to come And again e Serm 41. de Sanct. prope initium ' There are many who not rightly understanding this reading are deceived with false security whilst they believe that if they build capitall sinnes upon the foundation Christ those sinnes may be purged by transitory fire and they afterward come to life everlasting This understanding c. is to be corrected because they deceive themselves who so flatter themselves for with that transitory fire wherof the Apostle said 1. Cor. 3.15 He shal be saved yet so as by fire not capitall but little sins are purged And concerning Prayers for the dead he saith d Serm. 32. de verb. Apost It is not to be doubted that the dead are holpen by the prayers of the Church and the saving Sacrifice and by almes which are given for their soules that God would deale more mercifully with them than their sinnes have deserved In the fourth age S. Ambrose in his interpretation of the fore-mentioned place of S. Paul saith a Amb. in 1 Cor. 3. But whereas S. Paul saith yet so as by fire he sheweth indeed that he shall be saved but yet shall suffer the punishment of fire that being purged by fire he may be saved and not be tormented for ever as the Infidells are with everlasting fire And S. Hierome saith there are some b In Comment in cap 11. Prover who may be absolved after death of lighter sinnes of which they die guilty either being punished with paines or by the prayers and alms of their friends and the celebration of Masses In the third age we shall find S. Cyprian speaking thus c Epist 52. ad Anton. post med It is one thing to stay for pardon another to attain to glory one thing being cast into prison not to go out thence untill he do pay the uttermost farthing Mat. 5.27 another thing presently to receive the reward of faith and vertue one thing being afflicted with long pain for sinnes to be mended and purged long with fire another thing to have purged all sins by suffering to conclude it is one thing to depend upon the sentence of the Judge in the day of Judgement another thing to be presently crowned of the Lord. In the second age Tertullian in agreement with the rest saith d lib. de anima cap. 58. In sum seeing we understand that Prison which the Gospell doth demonstrate to bee places below and the last farthing wee interpret every small fault there to be punished by the delay of the Resurrection no man will doubt but that the soul doth recompence something in the places below saving the fulnesse of the Resurrection by the flesh also And in his book De corona militis he saith e cap. 3. ' we make yearly oblations for the dead And a little after f cap. 4. If you require a Law of Scripture for these and other the like
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 § 1. The third mark we will seek the true Church by is Visibility which was foretold by the Prophet Esay 2.2 Micah 4.1 It shall come to passe in the last daies that the mountaine of the Lords house shall be established in the top of the mountaines and shall be exalted above the hills and all nations shall flow unto it Also Ezek. 37.28 The nations shall know that I am the sanctifier of Israel when my sanctification shall be in the middle of them for ever And S. Augustine resembles it according to the saying of our Saviour Matth. 5.14 A city placed on a hil that cannot be hid And he hath placed his tabernacle in the sun Psal 18.6 that is in open view c. his tabernacle his Church is placed in the Sun not in the night but in the day Tom. 9. in Epist Jo. Tract 2. And further saith of the Church that e Cont. Petil. l. 2. c. 104. she hath this most certain marke that she cannot be hid she is then known to all Nations the sect of Donatus is unknown to many Nations that then cannot be she To the children of the Church it is appointed by Christ that for the redresse of their grievances they tell the Church Mat. 81.17 which were a delusion unlesse the Church were alwaies visible who did also forewarn us against all obscure congregations saying If therefore they shall say unto you behold he is in the desert go you not forth behold he is in secret places believe it not Mat. 24.26 Now according to these assurances I found that the Roman Church was alwaies and eminently visible but the Protestant never eminent and for the most part not visible at all Concerning the visibility of the Church of Rome it is proved before by those testimonies which shew the antiquity perpetuall continuance thereof which cannot be proved but with the granting of her visibility Nor have I found the Protestants denying it the thing being so visible that it leaves no place for objections But they think to wipe out this mark by saying that it is not necessary to a true Church to be alwaies visible but others disliking that assertion by reason of the absurdity thereof do affirme to counterpoize the Roman that the Protestant Church hath been alwaies visible § 2. And first they that hold that the Church hath been invisible and that therefore visibility is not a certain mark of the Church indeavour to prove it by the example of the Church of the Jewes in the daies of Elias 3 King 19.10.18 who complained that the Prophets were slaine and he only was left alive and God answered that there were left seven thousand that had not bowed the knee to Baal To which objection I found the answer of Catholiques very true namely that this complaint of Elias was uttered with relation to the Kingdome of Israel onely wherein Elias then was and was persecuted by King Ahab but in the Kingdome of Judah the Church did florish and was sufficiently known to him and all men under the reigns of Asa and Joshaphat 3 Kings 22.41 who reigned in Judah when Achab reigned in Israel As what time the number of true believers was so great 2 Chron. 17.14 15 16 17 18 19. that the men of war only did amount to many hundred thousands And whereas M. Meade makes reply to this answer saying that the Church was invisible in the Kingdome of Iudah also in the daies of Manasses because it is said 2 Chron. 33. that Manasses set up Idolatry committed all impiety and caused Judah and Jerusalem to erre I answer that this comes short of a proof for though the Kings example in all cases though never so bad have a mighty influence on the people yet this proves not but that the Kingdome or an eminent part or at least a visible part both of Priests and people was still untainted even as it was in the daies of the persecution of Antiochus against the Jewes who set up the Abomination of desolation the Idoll of Olympick Jupiter in the Temple and compelled men to worship it Besides if it were as he would have it the case is much different between a very short time of the invisibility of the Church of the Jewes for we read in the same Chapter that Manasses quickly repented and amended all and the invisibility of the Protestant Church which by their own confessions was above a thousand years Also the comparison between the Church of the Jewes and Christians is not equall the New Testament being established in better promises Heb. 8.6 and therefore that may be incident to the one which is not to the other Moreover if there had been this totall eclipse it had relation but to the Nation of the Jewes only besides which were many other faithfull people in all ages as appears by the examples of Melchizedek Job c. in the Old Testament and in the New of Cornelius and the Eunuch to the Queen of Candace amongst which the Church might be visible though amongst the Jewes invisible § 3. Others I have heard say that by Catholikes own confession in the daies of Antichrist the Church shall be invisible But I never have read any Catholique that said so yet on the contrary I have found Protestants affirm a Bullinger in Apoc. 20. Fulk against Rhē in Thes 2. sect 5. the visibility of the Church and that universally even all the daies of Antichrist which makes against themselves if they account the Pope Antichrist as most of them do and themselves the Church Yet Doctor White contrary to his brethren saith that b F. VVhites Reply p. 61. lin 15. 26. in time of persecution the true Church may be reputed an impious Sect by the multitude and so not be known by the notion of true and holy nor can her truth be discerned by sense and common reason To which I answer that as there are four properties of Church-doctrine so there are foure notions of the Church The first is to bee Mistresse of saving truth and according to this notion the Church is invisible to the naturall understanding both of men and Angells for God only and his Blessed see our Religion to be the truth The second is to be Mistresse of Doctrine truly revealed by secret inspiration according to this notion ordinarily speaking the Church is invisible to almost all men that are or ever were the Apostles and Prophets only excepted The third to be Mistresse of the Doctrine which Christ and his Apostles by their preaching and miracles planted in the world according to this notion the Church was visible to the first and Primitive times but now is not The fourth is to be Mistresse of Catholique doctrine that is of Doctrine delivered received by full Tradition and profession all the
Dan. 4.24 which Text to avoid the Protestants doe corrupt Now to redeem sinnes is the same in effect as to satisfie for them for how is any thing redeemed but by satisfying the price of its redemption Why then should Protestants under the pretence of magnifying the operation of Christs satisfaction without our concurrence which Catholikes yet acknowledge to proceed from him disobey him and leave him thereby the lesse satisfied with us But this was Luthers most acceptable way to flesh and blood to cast all the burden on Christ and leave nothing to themselves but the pleasing liberty of sin which though it should infinitely extend it self needs no other cure amongst them but only their barren faith § 6. Againe Protestants are taught to believe that to entreat Gods favour by the merits of Saints as Catholiques doe is a great derogation from the merits of Christ. But why Catholiques doe not deny but that the merits of Christ are of infinite value and there is motive enough in them for God to bestow all favour on us yet seeing the Saints have merited of God it is lawfull also to entreat him by those merits and what he doth sometimes doe and not by Miracle it is lawfull at any time to entreat him to doe Now he did blesse the house of Potiphar for Josephs sake therefore doubtlesse it was lawfull for Potiphar to intreat God to blesse him for Josephs sake and if so then much more for the sake of Saints in heaven who are more in Gods favour then Joseph could be here in this life Thus Moses desires God to asswage his wrath against the Israelites saying Remember Abraham Isaac and Israel thy servants Exod. 32.13 and for what should he remember them but for the good works and service they had done and for that to spare their children Calvins shift in answer to this and the like places is trifling when he saith that God is only entreated to remember his Covenant with the Patriarchs whereby he promised to blesse their posterity for there is mention not only of Gods Covenant but of the righteousnesse and merits of the Saints Salomon praies thus Psal 131.1 Lord remember David and all his meeknesse his afflictions as the Protestants read it which is all one for our present purpose both being meritorious and a little after he saith For thy servant Davids sake turn not away the face of thine anointed where God is invocated by the merits of David who was dead and gone and God likewise for Davids sake did hear and prosper Abia as the Scripture saith For Davids sake did our Lord his God give him a lamp in Jerusalem that he might raise up his son after him and establish Ierusalem because David had done right in the eyes of the Lord 3. Kings 15.4.5 Much more is found in Scripture to this purpose Nor can it be a derogation from the merits of Christ whose value as it is infinite in it selfe so it gives all the tincture to all the merits of all Saints like the Elixer which turnes all into gold that it touches And like the radiant Sun enkindles all other celestiall fires yea so far is it from being a dishonour to him that it adds to him a great encrease of honour by being able to raise his servants to such a pitch of excellency that they can merit favours both for themselves and others § 7. Againe Protestants are taught to believe that it is an arrogant thing to think that a man may doe more than he is commanded as Catholiques teach whereas they think he cannot do so much Yet what more plaine in Scriptures What more evident in reason That wee are commanded to give almes is true but the proportion is not exprest let a man give so much dayly as that he may justly think he hath discharged his duty and sinnes not though he give no more and then may he give more and so do more then he is commanded Suppose a man bound to fast and pray in such or such a measure which when he hath done he hath discharged the duty of a Christian yet when this is done he may take some of the time wherein he may lawfully feed and recreate himself and bestow this also in fasting and prayer doth not he in this doe more than he is commanded I think no impartiall man will say the contrary Else there were no compasse or latitude of goodnesse wherein men might move excelling one another in degrees yet the lowest void of sinne Else he that were not most good must be evill there would be no medium betwixt sin and excellency And men that were desirous to please God would abound in scruples that could never be satisfied it being impossible in every mans condition to find out that indivisible point of prayer fasting almes and the like beyond or short of which he must be guilty of sin Our Saviour saith There are Eunuchs who have made themselves Eunuchs for the Kingdome of heaven Mat. 19.12 21. and this is more than any man is bound to for he may marry if he will and yet go to heaven He saith again If thou wilt be perfect go and sell all that thou hast and give it to the poor and thou shalt have treasure in heaven No man can reasonably suppose this to be a command for then all men were bound to obey it and if not than he that obeyes it doth more than he is commanded And to think that this was a personall command to this man only as many do is ridiculous our Saviour had spoke of the Commandements before which when the young man said he had observed Christ gives him this counsel of perfection and the Apostles immediately after affirmed that they had observed it in leaving all things to follow him Concerning Virgins saith the Appostle I have no command but I give counsell 1 Cor. 7.25 plainly distinguishing betwixt counsell command betwixt that we must do and what we may do betwixt well better He that marries doth well but he that marries not doth better 1 Cor. 7.38 and he that doth well doth not sin doth not break a Commandement but he that doth better doth more than not sin doth more than he is commanded And though it be harder indeed to do all that is commanded than in some degrees to do more than is commanded yet the highest degrees of acts of perfection and things uncommanded are harder than the highest of things commanded yet neither impossible by the grace of God as the Apostle saith I am able to do all things through him that enableth me Phil. 4.13 So that the doctrine of doing more than is commanded is not so fraught with pride as Protestants imagine Catholiques say that God doth not require of us all the good that he inables us to do as is proved and this is the ground of works of supererogation and doing more than is commanded Protestants say that God requires of us all that he enables us to
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