no Church The step to Christian and Catholick Belief is the well-grounded Credibility excluding all prudent doubts of the Clergy we have the same of the Church and of the Faith and Doctrine proposed by its testimony and the true Faith admits of no such doubts Therefore Protestants before they can prudently believe themselves to have true Faith or be in the Catholick Church must clear all the doubts objected against their Ordination For though any Person shall not be convinced of the Nullity of their Ordination yet he cannot but harbour a prudent doubt thereof there being so many Reasons and Motives for it Now to Receive Sacraments from Priests of so doubtful Authority is without doubt a damnable Sacriledg it being in the highest degree against the light of Right Reason and Rule of Faith to expose the Reverence of the Sacraments and Remedy of our Souls to so manifest an hazard SECT V. J. S. THis Conclusion is of the same temper with the Premises these were a confused heap of Incredibles Improbables and Impossibles this is a wild distempered Sorites carried on with an affected Obscurity to distract and amuse the Reader by multiplying confounding and changing the Terms hudling up many Conclusions in this one If St. Hierome by Church meant the Vniversal Church this always has now hath and ever will have Bishops as Sacerdotes signifies with him but if he spoke of a particular Church then his is not is not to be taken absolutely but respectively not simply to deny it's being and existence but it 's integrity and complement viz. there is no through complete Church which hath not Bishops For we read in the Ancients of some Churches that had received 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the fulness of Dispensations and of others which had not attained 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to the complement of Necessaries though in St. Hierom's time all Churches were complete that he might truly affirm there was no Church without a Bishop But it may fall out also that all the Bishops of a well-formed complete Church may dye or by Persecution be so Scattered that they dare not appear or by an Infidel Conquerour be Banished or Murthered but if the remaining Christians in this distressed condition keep their first Faith they are in a salvable state and continue true members of the Vniversal Church as those Roman Converts were who believed upon St. Peter's first Sermon Act. 2. which was long before St. Peter came to Rome Rom. 16.7 2. He suggests It is impossible they should c. For once he guesseth right It is impossible any Church of one denomination can be the true Catholick Apostolick Church that is in the usual sense of the Romanists the Vniversal as it is impossible for a Part to be the Whole or their Catholick Church which is not the fourth part thereof to be Vniversal as they by their common restriction assume but it is possible a particular Church may be a true Catholick and Apostolick Church and the true Catholick and Apostolick Church of such a Nation For the Title Catholick is either taken properly for the Vniversal Church which is the Congregation of all Believers dispersed over all the World in opposition to the Herds of Jews Pagans and Infidels and then it is a contradiction to apply or appropriate it to any particular Church as the Romanists industriously do to huckster off their false Wares which otherwise would stick on their hands or else it is used in the more common signification of an Orthodox Church which participates in the true Faith with the Vniversal Church in a contradistinction to the Conventicles of all Heretical Blasphemers In this Notion the Protestant Church of England is not only a Catholick and Apostolick Church but in due Form of construction the true Catholick and Apostolick Church of England as several particular Churches viz. Rome Carthage c. have been honoured with the Title of the Catholick Church of those respective Nations (k) For as the Roman Church was called the Catholick Church of Rome Leo Ep. 12. So that of Antioch the Catholick Church of Antioch Conc. Constant 5. Act. 1. That of Carthage the Catholick Church of Carthage Aurel. Epist Eccl. Cathol Carthag So Polycarp was the Bishop of the Catholick Church of Smyrna Euseb lib. 4. hist c. 14. And that famous Epistle to the Smyrnians was directed to all the Holy and Catholick Churches id ib. in Princ. Greg. Naz. the Bishop of the Catholick Church of Constantinople in his last Will and Testament witnessed by four Bishops of their several Catholick Churches as of Iconium c. Provinces and Dioceses 3. His doubts and uncertainties have a rare virtue perhaps they may work strongly on weak minds they can demonstrate This is the noble demonstrating faculty of Romish Traditors they can raise doubts and uncertainties where there are none and by their Magick demonstrate first that the Protestant Church is not the Vniversal and then it is no Church first absurdly without Proof suppose the Nullity of its Ordinations and thence conclude the Nullity of its Christianity The best is this is but one Doctors opinion if more there be yet all his Colleagues are not so Magisterial in their nullifying Sentence The Bishop of Chalcedon is more solid and Prudent Persons (l) As Bishop Bramhal cites Reply to the Survey p. 33. saith he living in the communion of the Protestant Church if they endeavour to learn the truth which if they do not they are neither good Protestants nor good Christians and are not able to attain unto it but hold it implicitely in the preparation of their minds and are ready to receive it when God shall be pleased to reveal it they neither want Faith nor Church nor Salvation which elsewhere he confirms by this reason A Church may be Heretical and Schismatical really yet morally a true Church because She is (m) Bishop of Chalced. Survey c. 2. Sect. 4. invincibly ignorant of her Heresy and Schism Pope Innocent was so much offended at the irregularities of the Spanish Ordinations in his time that at first he inclined to null them but upon better thoughts be forbore declaring that for the number of those who were faulty therein he would not question nor doubt of any of them any ways passed but rather leave them to Gods Judgment Epist ad Conc. Tolk Car. sum Conc. p. 270. 4. But saith he a solid doubt c. This is not Universally true for a Church which hath a doubtful Clergy by irregularities of Ordination if She contend for that Faith which was once delivered to the Saints and cannot avoid those irregularities through not a pretended or contracted but a real necessity is a true part such an irregularity not absolutely and totally Un-Churching her of the true Catholick Church True but not Complete not Complete because it wants that which is required to the Integrity and Perfection of a Church yet True because it hath all things essential to
Popish Fundamentals viz. The Popes Supremacy over all General Councils and the Infallibility of his judicial Sentence in causes of Faith was so far from being acknowledged Catholick and Apostolick Doctrine that it was condemned for Heresy in that Age. The Council of (g) Sess quarta quinta confirmed by Martin V. Ep. Synod Conc. Basil ad omn. Christ p. 143. Constance determined the power of a General Council to be above the Pope which determination was judicially passed for that all the publick Acts amongst which this was entered were Conciliarily Ratified as appears by the Council of Basil writing to Pope Eugenius For when the Fathers there assembled heard that the Pope intended to dissolve them to prevent that Project they thus writ to him It is not likely that Pope Eugenius will any way think to dissolve this Council seeing it is against the Decrees of the Council of Constance which both his predecessor Martin V. and himself had approved And indeed if that Decree was not Conciliarily concluded Martin V. had not been true Pope for in pursuance of this Decree the other contesting Popes were deposed and he created (h) John Gerson who was present at Council upon every occasion in his writings did approve and extol that Decree which he would not have done unless he had known it to be Conciliarily determined Ep. Juliani Cardin. ad Eugen. p. 76. inter opera Aen. Sylvii After this the Council of Basil (i) Confirmed by Eugenius with his Letters read in Council Sess 16. from which the Fathers concluded decret quinque conclus p. 96. his Pontificial Ratification affirmed Decree Sess 33. affirmed the Decree superadding this their sence of it that what was decreed was a (k) Ep. Conc. Bas p. 144. Truth of Catholick Faith that he who gainsaid it was to be accounted an Heretick and that the Universal Church ever till then had embraced it and that so constantly and conformely that never any learned (l) Infin Sess 45. Conclus 5. in decret quinque Concil p. 96. man doubted thereof It is true endeavours were soon used to invalidate it but all the then famous Vniversities (m) Orthuinus Gratius in fasco rer expet p. 240. asserted it and so did many excellent men far and near who were famous for their parts and Piety in that Generation as Card. (n) Lib. 2. de concor Cathol lib. 17. 20. Cusan a Belgian Joh. de (o) Lib. de Auth. Gen. Conc. p. 88. Turrecr a Spaniard Card. (p) C. significasti extrav de electione Panorm a Sicilian and Anton. Rossel (q) Monar part 2. c. 15. part 3. c. 21. an Italian To make sure work if possible against all opposition about four years after the determination of this Council the Pragmatical Sanction which was received saith (r) De Benefic lib. 5.11 By the consent of the whole Clergy and all the Peers of Faanee Joh. Marius lib. de Schis c. c. 28. Duarenus with the applause of all good men was established by Charles the seventh at Bourges for the Confirmation (Å¿) Gagninus annal Franc. l. 10. Bin. Not. in Conc. Bitur ex Gagnino of that Decree Pope Pius the second was hereat much perplexed and laboured with Lewis the eleventh to have it annulled but all in vain for the Parliament at Paris crossed the Popes design by exhibiting a Book to the King which convinced him that the Popes project if it took effect would be in an high degree prejudicial to the State For that if the Pragmatical Sanction were not maintained there would yearly be transported to Rome (t) Defens Paris Curiae pro libert Eccles Gall. adversus Rom. aulam num 67. inde above a thousand thousand Crowns and that the Pope hath had for three years last past for Archbishopricks and Bishopricks above an hundred thousand Crowns for Abbies an hundred and twenty thousand for other Dignities an hundred thousand and for Benefices five and twenty hundred thousand by which means the Goldsmiths Shops were drawn so dry that none but such as made Puppets and (u) Ib. num 71. Childrens Gaudies dwelt in them But here the matter rested not for not long after Lewis the twelfth assembled a Council at Tours (w) Genebr lib. 4. Chron. omn. Epist. Gall. Chron. Mattaei Ann. 1510. consisting of all the Bishops in France and very learned men in which it was resolved the Pragmatical Sauction should be kept inviolably About this time Julius the second was mounted on the Papal Chair who resolved by all means right or wrong to erect and settle the Papacy at his Election he was sworn to summon a General Council which Popes utterly dislike and being after required to remember his Oath and observe the constitution of the Council of Constance viz. That after the determination (x) Concil Constan Sess 39. Oct. 9. Ann. 1417. Caran p. 840. of ten years a new Council should be appointed Pontifice vel non valente vel non (y) Caran p. 884. volente saith my Author The Pope either not able or unwilling which is more likely utterly refused whereupon certain Cardinals at the motion of several Bishops called a Council at Pisa which was favoured by the (z) Sabel Onuphr in vit Jul. II. Emperour and Christian King The Pope being much straitned makes use of his Keys and the Sword which he pretended St. Peter and St. Paul left to his management in Chief whereupon he forthwith excomunicated the King of France and procured Ferdinand King of Arragon to joyn in Arms with him against the French King and other Adherents to the Pisan Council and after maintained a bloody (a) At Ravenna a City of Romaniola in which many thousands were slain Caran p. 884. 885. Lanquet in his Chron. ad Ann. 1512. saith it was Fought on Easter-day and the Pope was discomfited with the loss of 1600 of his Souldiers Battle against them in which many thousands were slain Historians (b) Speculum Pontific per Steph. Szegidinum p. 105. and a Spaniard in the lives of the Popes collected out of Dr. Hascar Friar Joh. de Pineda c. number those that died in this Quarrel within the space of seven years to Two hundred thousand But here the Popes fury for the Man was more enraged by N. N's good leave than ever Luther was stopped not he proceeds to the Excommunication of John de Albert (c) Plat. in vit Julii secundi King of Navarre who by Marriage to Katherine right Heir to Blanch Queen of Navarre held that Kingdom and by his Bull deprived him of it and made a Grant thereof to the above-named Ferdinand to dispose of it as he pleased whereupon he invaded that Kingdom and soon became master of Pampelona the chief City therein and after got possession of the whole In the year 1513. Albert pressed Ferdinand to do him right and reason by the
to the Affirmative Lib. 1. de Sacr. in gen c. 1. Sect. 2. 20. even the words are determinated saith he by God yet withal he tells us if they be corrupted as suppose the Priest after the old Mumpsimus rate should say In nomino Patria Filia Spirito Sanctu or interrupted as if the Priest at the Consecration of the Eucharist should first numble hoc est Cor and after a little pause cough out pus meum the Form would be good but Alex. Hales p. 4. q. 5. mem 2. art 1. states it otherwise The Forms saith he of Rome Sacraments are determinate the Forms of other Sacraments are not The Forms of Baptism and the Eucharist being appointed by Christ are kept inviolably without all change but touching the words of Form to be used in any other of the supposed Sacraments there is no certainty but they are diversly and doubtfully declared the reason whereof is because they were of human devising It is declared otherwise by Pope Innocent the Father of the Canonists saying The words of Form were instituted by the Church Hist Counc Trent fol. 594. But Protestants stand not upon words using only the Form which Christ instituted and is retained in (a) Both in Episcopal and Priestly Ordination Filicius tract 9. c. 2. ex Pontifical Rom. and in the Roman Catechism de Sacr. Ord. Bell. de Sacr. in gen c. 21. l. 1. de Sacr. Ordin c. 9. the Western Church in terms and in the Eastern to the sense For the Grace or Gift of God creating and promoting which is the Eastern Form is the same in substance with receiving the Holy Ghost for the Gift and Grace of God Eph. 3.2 8. 1 Cor. 15.9 10. 1 Tim. 4. Heb. 12. Tim. 1.6 is exactly the same with power from on high assured Lu. 24.49 and the promise of the Father c. Act. 1.4 5. which is the receiving this power and v. 8. These Protestants use and trouble not themselves with nice Disquisitions and Disputes 4. He affirms the intention of the Ordainer c. But it is very reasonable to presume the General words are sufficient upon N. N's grounds because they are used and applicable to all degrees of Holy Orders For if Episcopacy and Priesthood be only divers degrees of the same Order as he intimates and is declared in the Roman (b) Ib. n. 24. p. 266. Bell. de Sacr. Ord. c. 5. Sec. sequitur secunda only by the extension of the Character id ib. Sect. tertia Sect. seq with this only difference that the same efficacy is required to the extension of the character as to the first impression id ib. Sect. respond Catechism then the same Form will serve for both those disparate degrees of the same Order and the rather because in their opinion the higher Power compared to Bishops is only by extension of the Character and Protestants stick to this because it was only used in the Ancient Roman Church as it was only prescribed in the Old Pontifical and as the Church then answered the Sophisters of these times when this very Objection was writ against the Pontifical so do Protestants now the present Roman Cavillers who have taken it from them for thus the Church of Rome defends her self 1. The design was fully notified by words in the Pontificial to which of the respective Orders the Person presented was to be admitted 2. The manner of Imposition of hands did sufficiently discover the intention of the Ordainer and diversity the Act for in the Consecration of a Bishop divers Bishops impose hands but in the Ordination of a Priest one only Bishop with some assisting Priests This is the Judgment of both the Ancient Western and Eastern Church that that Form Receive ye the Holy Ghost which is the Form prescribed both for Priesthood and Episcopacy in the Protestant Ordinal is sufficient to confer Power and Authority to both Orders so that it being duly applied he that is presented to the Capacity of a Bishop is thereby enabled to do the Office and Work of a Bishop in the Church of God and he who is presented for Priesthood is thereby warranted and empowred for the Office and work of a Priest 5. He surmiseth these words Receive ye the Holy Ghost are not c. this is to oppose Christ's Institution and in effect to make his Form of Commissionating his Apostles defective and insufficient For if that Form was sufficiently expressive of Apostolical Power and Authority then is it of Episcopal and it is most properly applied to them because if not only yet principally they are the Apostle's Successors even in the Judgment of many Learned Romanists and therefore this Form sealed by imposition of hands Constitutes a Person presented to Episcopacy a full Bishop by the Law of Christ without the supplement of any other auxiliary Form Father Davenport (c) Expos Paraphr artic confess Angl. p. 322. ad 325. alias St. Clara. hath evidenced from great Authority their new Additionals to be unnecessary Expos Paraphr Art Confess Angl. p. 322. Alii putant c. Others think saith he Imposition of hands as the Matter and those words Receive ye the Holy Ghost as the Form is as much as is required by Divine Law to the Essence of Episcopal Ordination and this they think from the Authority of the Scriptures which often and only makes mention of these two as (d) Bell. l. 1. de Sacr. Ord. c. 9. saith we cannot convince Hereticks that Order is a Sacrament because we cannot prove the external Symbol thereof from Scripture which is not possible for him to do of their new additional either Matter or Form Arrudius largely proveth 6. He assumes In the Form whereby Protestants Ordain c. But this his Assumption is 1. Frivolous It is absurd to object that against Protestants which if it were granted would render all the Ordinations in the Romish Church for 800 years meer Nullities 2. Fallacious he equivocates in the word Form which is either taken largely for the whole Office of Administration exemplified in the Ordinal or strictly for an Essential part of his Discourse and in the Conclusion he useth the word Form in the most comprehensive sense for the whole Rite of the Ministery which hath in it for the more Solemnity Prayers Exhortations Interrogatories c. but in the Assumption and middle-part he taketh it in the restrained sense for the Essential words which are the Constitutive Form as Imposition of hands is concluded to be the Matter this is their own distinction 3. False for in the Form that is the Protestants Ritual there are and always were express words for the Authority given in the respective Functions of Bishops and Priests for whose Ordinations there are distinct Forms and distinct Words The word Bishop oftner than three times used in the Office appointed for his Consecration and the word Priest sometimes in that prescribed for his Ordination Just according
tied us to this nice scrupulous disquisition or commanded us to be Annalists and Historians though Christ hath promised there shall be a perpetual visible Church which yet in your sense of visibility you will never be able to prove yet did he never assure us there should be Histories and Records of Professors in all Ages neither did he ever command us to search and read them he hath commanded both you and us to search and read the Scriptures that we may be able to bring them in evidence You might if your leisure or somewhat else had permitted have remembred what hath been returned to this demand long before you proposed it It is your usual rant it is unanswerable you may know the contrary if not I shall inform you after I have premised some Considerations to clear the procedure 1. What do you mean by Protestant if you intend to hook in all who challenge that Appellative the return is short all that call themselves Catholicks and Saints are not such 2. What by Faith if every Doctrine which hath been maintained by some Protestants as a probable Opinion or as a pious profitable Truth then you trifle and sophisticate but if by Faith you understand the object of Faith or things necessary to be believed by all that they may be saved as it is usually taken in Scriptures Fathers and Councels then the Protestants assert their Faith is the Faith of all good Christians who lived before them who all professed to believe as they believe which they thus evidence 3. Protestants earnestly contend for the Faith which was once or at once delivered to the Saints Jude 3. Which you by the addition of your new super-numerary Essentials had corrupted and changed as Anthony of Valtelina a Dominican Friar affirmed in the Council of Trent and was seconded by the Bishops of five Churches therein Hist of Council of Trent ad An. 1562. Fol. 548 549. Their Reformation was not to compose a new but to retrieve the old Faith which you had so confounded and changed not to form a new Church but to free the old Church from your new Essentials The corruptible and incorruptible body are one in substance differing only in perfections and purities their Faith is the same in substance with the Faith of the whole Christian World differing from some part thereof in quality and goodness The end of the Reformation was to separate the pretious from the vile the chaff from the wheat to refine the Gold mixed with dross to dress the Garden overgrown with weeds to cure the body which was diseased to regain and recover that Faith which the Christian World had reputed and received for true and saving Faith even the same that hath the attestation of the universal Church in all Ages which is dispersed in the Scriptures but contracted and summed up in the Apostles Creed which was designed by them witness your own authorized Catechism to preserve Believers in the unity of Faith to be a badg and cognizance to distinguish Believers from Vnbelievers and Misbelievers This and nothing but this hath been professed always every-where by all persons ubique semper ab omnibus in Vinc. Lyr. Golden Rule of Catholicism This is evinced by Practice the Profession of this Faith and of this only was and is required of every person either by himself or Sureties before he be admitted into the Church by holy Baptism That Question and Answer doest thou believe I do believe had alwaies respect to this and no other into this and this alone both you and we are Baptized by this and this alone you and we are made Christians by this with the advantage of an holy Life according to the Precepts of Christ the Christians of all Ages have gone to Heaven for 1400 years without the knowledg or belief of your 12 new coined Articles For this they have the sentence and determination of the Ephesine Council which your Popes have been solemnly sworn to observe the judgment of the Ancient Fathers the concurrent suffrage of many of your Learned Divines and Schoolmen and which will weigh most with you the Remonstrance of your Trusty and Well-beloved Tridentine Assemblers who once in their good mood thought fit thus to express themselves The Apostles Creed is the shield of Faith by c. the firm and only Foundation against which the Gates of Hell shall never prevail This Protestants profess with the whole Christian World in its several Successions and Centuries this they believe too as it is sensed by the four first General Councels and the traditious interpretation of the universal Church And for us of the Church of England as we admit no new Creed so we reject all new senses of the Old which thus sensed they own for the true Catholick Apostolick Faith Indeed other Articles we have but they are Articles of Peace not of Faith not all of them to be respected as Essentials of saving Faith but as pious Truths which none of the Pastors of the Church are to contradict or oppose 4. To retort your Question the Protestants offer these Proposals to you to nominate successive Professors since the Apostles of the whole Faith of the present Roman Church or a succession of Professors who since the Apostles have received these 12 new distinct Articles which Pius the 4th added at the foot of the 12 old ones as Essentials of Faith absolutely necessary to be believed by all necessitate medii without which they could not be saved We are sure they were never reputed for such for 1400 years Prove those your late forged Articles at Trent to have any relation to or analogy with those of the Apostles that they are evidently concluded from them or virtually contained in them as conclusions in their premises Lastly that the Apostles did deliver or teach by Word or Writing your new-found Faith or passage to Heaven Till these be satisfactorily performed by you we desire you to be wise unto sobriety and to consider whence you are fallen Answer to the second Question 1. WHat mean you by Mission if Ordination to the respective Functions of Bishops and Priests c. then such a Mission our Bishops and Priests have if you have any 2. What by Lawful what you fancy or the Pope resolves to be so you know we neither value your conceits nor the Pope's by-Laws the English have received and rejected them at their pleasure take and leave as they like with us those things pass for lawful which are so by the Law of Christ which gives them validity or by the Laws and Constitutions of the Church which makes them Canonical or by the Laws of the Kingdom whereby they become Legal accordingly as we averr 1. The English Clergy hath a lawful that is a valid Ordination by the Institution of Christ for the English Church in conferring Holy Orders observeth all the Essentials of Ordination by Authority of Holy Scripture Matter and Form as some of your own fast Friends
have confessed Imposition of Hands and the solemn words of Investiture Receive ye the Holy Ghost The Scripture knows no other Essentials but these which is also acknowledged by some of your Learned Partizans and these are constantly used by our Bishops who received their Ordinations from their Predecessors by an uninterrupted line of succession whether from British or French or Roman Bishops is not material because each of these had their Mission in your expression by a continued succession from the Apostles who planted the Faith and laid hands on their first Successors of these Nations Cardinal Pole the Papal Legat by his Dispensation and Pope Paul the 4th by his Ratification setled the Ordinations in King Edw. the 6th his Reign with this only Proviso that those then so Ordained would return to the Vnity of the Church that 's sure in their and your sense to adhere to the Pope and acknowledg his begged Sovereign Monarchical Power This they could not have granted neither would they if they had suspected any defect in the Essentials of their Ordination It is not in the power of the Pope or Cardinals to ratify their Orders who had none or dispence with them to execute any Function in the Church who had no Authority from Christ or his Apostles for it if they did your Church hath concluded the Act sacrilegious and null if we may believe some of your Controvertists 2. By the Constitutions of the Church what hath been universally observed and was decreed by the Councel of Carthage in St. Aug. time hath been and is still retained in the Church of England 3. By the Laws of the Kingdom both this and the others will appear by the Records upon both these accounts Bishop Jewel defended this Church against Mr. Harding Fol. 129. I am a Priest by the same Order c you were and after our Bishops succeed the Bishops before our days being Elected Confirmed Consecrated and admitted as they were Mr. Mason hath proved this beyond all cavil your own Associates Mr. Higgins Mr. Hart Father Garnet and Father Old-corn took the pains to search the Registers and after that Arch-Bishop Abbot caused them to be shewed to four more who after they had perused did acknowledg them Authentical and undeniable Ex abundanti Cudsemius the Jesuit Lib. 11. de Desp Cal. causa hath freely confessed the English Nation are not Hereticks because they remain in a perpetual succession of Bishops Monsieur Militiere in his Letter to his Majesty Charles the Second hath declared the same Lastly look to your own Succession in which by your own Laws there be several Nullities by Vacancies Schisms and Simonies which if they were fully charged upon you would puzzel you to clear Having dispatched your Questions the Texts of Scripture are to be considered No man taketh this Honour c. True but this Honour is to be had in any Apostolical Church as well as yours which hath Elder Sisters particularly the British here in England confitente Baronio Faith cometh c. Very good But the Object of Hearing is not the Pope's decrees or Trent definitions but the word of Faith as before Gal. 118. The rest were true before there was a Church at Rome were true when she became an holy Church are true now it is an unsound rotten member of the Church would be eternally true if there were no Church at Rome nor Roman Bishop The Church shall not fail but Christ never setled this priviledg on the Roman or any Church of one denomination Christ's Church never faileth so long as there are Confessors through the World who contend for the Faith once delivered to the Saints BEWARE OF FALSE PROPHETS FINIS Some Books Printed for Henry Brome in Defence of the Church of England since the Year 1666. A Companion to the Temple or an Help to Devotion being an Exposition on the Common-Prayer in two Voll By Tho. Comber A. M. Lex Tallionis or an Answer to Naked Truth The Popish Apology reprinted and Answered A Seasonable Discourse against Popery and the Defence on 't The Difference betwixt the Church and Court of Rome considered Considerations touching the true way to suppress Popery to which is added an Historical Account of the Reformation in England Friendly Advice to the Roman Cath. of England enlarged Dr. Du Moulin's Answer to the Lord Castlemain his Papal Tyrannie in England With two Sermons on Novemb. 5th Fourteen Controversial Lords for and against Popery in quarto Beware of two Extremes Popery and Presbytery octav The Reformed Monasterie or the Love of Jesus or a Sure Way to Heaven A Guide to Eternitie by John Bona. Extracted out of the Writings of the Holy Fathers and Ancient Philosophers