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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A38590	Catechistical discovrses in vvhich, first, an easy and efficacious way is proposed for instruction of the ignorant, by a breife summe of the Christian doctrine here delivered and declared : secondly, the verity of the Romane Catholike faith is demonstrated by induction from all other religions that are in the world : thirdly, the methode of the Romane catechisme, which the Councell of Trent caused to be made, is commended to practice of instructing in doctrine, confirming in faith, and inciting to good life by catechisticall sermons / by A. E.	Errington, Anthony, d. 1719?	1654 (1654)	Wing E3246; ESTC R8938	430,353	784

in the Church and the auncient and true doctrine was better vnderstoode that it was not of obligation for all to receiue vnder both kindes For as the Councell of Trent hath obserued when Christ said vnles you eate the flesh of the sonne of man and drinke his blood you shall not haue life in you Io. 6. He added also he that eateth this bread shall liue for euer By which he declared that the benefit of the Eucharist is receiued as much in the host onely as in both the host and the chalice euerlasting life being promised to those that eate that sacred bread OF THE EFFECTS OF THE Eucharist THE effect of the Eucharist is to giue grace by which we become the adopted children of God nourished and fedd as it were at his owne table our soules hauing satiety in him and obtaining by it the fullnes of his glory That where as according to S. Tract 26. in Io. Augustine by other meate and drinke we seeke to be satiated there is noe true satiety but in this by which we gaine heauen And it is especially gained by this Sacrament both by reason of the more special vnion which we baue with Christ in it and also for that the gift of perseuerance is especially here obtained as by a strong and nourishing bread It remitteth sinne and preserueth from future sinne according to the disposition of the receiuer according to which also it blotteth out the punishment due to it It hath for its propper effect to feede and to strengthen the soule to keepe it in spiritual health and vigour And because for the most part it is receiued with more feruour and sweetnes of deuotion and outwardly in the similitude of bread therfor it is compared to the Manna of the Israëlits which is thought by some to haue had the sweetnes of all tasts S. L. 8. ep 62. Ambrose We haue the Manna euery day rayning downe vpon vs that body which came from the virgin and S. Iohn Chrysostome therefor calleth it the fountaine of paradise from whence sensible riuers flow Ho. 45 to 1. The Saints of God haue bene soe transported with spiritual consolations in the receiuing of the Eucharist that good and authentical writers haue recorded of some who haue liued for diuerse months and of others who for some yeares together haue bene susteined without any other foode S. Katherine of Siena was singularly deuoted to the blessed Sacrament She receiued it euery day except her Confessour commanded the contrary whom she obeyed in all things and noe doubt but that for a long time she was susteined onely by it In her life it is said that as children earne vnto their mothers brests soe did she to the blessed Sacrament and that it often happening that she being in an extasy all the time of masse vntill Communion and then comming to her selfe would say O my Lord although I were dead I should reuiue againe to enioy thee THE SACRAMENT OF Pennance Quest What is the Sacrament of Pennance Answ Pennance is a Sacrament by which we haue the forgiunesse of sinnes in Confession FIRST we will shew that this is a Sacrament in the forgiuenesse of sinnes and then we will declare the parts of it and benefits which are receiued by it Although Luther for the most part denyeth this to be a Sacrament and laboureth with other Protestants to robb the world of the benefit of it yet l. de capt bab he saith that it is a Sacrament There he saith truely for it is soe indeede and hath all that is included euen in the Protestants definition of a Sacrament Apol. Confess art 13. which is to be an outward signe instituted of Christ by which grace is promised And this it shall appeare to be Amongst the many apparitions which Christ made betwixt his Resurrection and Ascension to his disciples S. Iohn hath recorded that once he came and stood in the midst of them and said Peace be to you Io. 20. And when he had said this he shewed them his hands and side and said againe Peace be to you As my father hath sent mee I also doe send you And he breathed vpon them and said Receiue ye the Holy Ghost whose sinnes you shall forgiue they are forgiuen them and whose you shall retaine they are retained This is all which the Euangelist mentioneth to haue passed in that solemne apparition which must therfor include some great mystery Hence it appeareth that this is a Sacrament for where forgiunes of sinnes is promised there grace is promised And this forgiuing and retaining of sinnes being giuen to the Apostles and their successors to be practised by them who vnderstande not the inward of mens minds and consciences the poenitent must declare his sinnes to them that they may know what and how to forgiue or to retaine them And soe there is all that is included in the nature of a Sacrament to wit an outward signe both in the poenitent confessing and in the Priest absoluing and that outward signe instituted of Christ to giue grace vnto sanctification By which the Catholike doctrine is made manifest that power is giuen to the Church to forgiue sinnes For is it likely that Christ would appeare in all those circumstances and mysterious caeremonys giuing them the Holy Ghost for nothing but onely to let them know that God can and doth forgiue sinnes The Apostles esteemed soe highly of this grace that they made the forgiuenesse of sinnes an article of the Creede to wit by the power of the Catholike Church which they had professed in the article before Is it likely that they meant to make it an article of the Creede that God can and doth forgiue sinnes After that they vnderstoode that themselues had power to forgiue sinnes they being sent as Christ was sent and the Holy Ghost being giuen soe particularly then to them and therfor they feared not to practise the forgiuing of sinnes Priests of themselues haue not power to forgiue sinnes for noe man of himselfe hath that power They haue it of God as the vicars and substitutes of him who gaue it them God giu's power to priests as kings doe to iudges Iudges represent the person of the king and Priests represent the diuine maiesty Iudges must be informed and soe must priests iudges giue sentence and their sentences are ratifyed by the king God giueth authority to priests and their sentēces are ratifyed by him he that contemneth the authority of the iudge contemneth the authority of the king and he that contemneth the priests authority contemneth the diuine maiesty Christ hauing made them his iudges and set them in his owne place with power to binde and to loose promising that what they did vpon earth should be ratifyed in heauen That Christ did truely giue this power to the Church his words are as plane as words vse to be and that plane words might not be misconstrued he deliuered them in such circumstances as might binde them as

alleadge against them the authority of the Church of Christ and will tell them Not the Iewes but the Church holdeth the books of Machabees to be canonical And his owne reason will tell him that to deny the authority of the Church is to deny all Scriptures and to confounde the order of the whole world Tertul. Tert. l. de coron militi● c. 3. Amb. orat pro Theod. Aug. l. 8. de Genes con Manichaeos Oblationes pro defunctis facimus We make offerings for the dead S. Ambrose in his speech of the Emperour Theodosius prayeth for him Thou o Lord giue rest vnto thy seruant Theodosius S. August speaking of him that dyeth in sinne saith after this life he shall haue either the fire of Purgatory or eternal fire And in Psal 87. In this life purge mee and make mee soe that I may not neede the purging fire The doctrine of Purgatory is soe planely deliuered by the auncient fathers of the Church that Caluin could not deny or conceale it but l. 3. Instit c. 5. § 10. calleth it a most auncient obseruation of the Church and saith that the fathers as humane were deceiued But who can endure this saying in him were the auncient fathers of the Church and both the Church which was aunciently and which was when Caluin came into the world deceided and Caluin not deceiued shall Caluin take vpon him to correct the auncient fathers and present obseruations of the Church And shall any hazard his soule with Caluin against them He asketh what authority of Scriptures they had Must the whole Church be examined by him in the Scriptures And shall not he be thought an haeretike for this and to abuse the Scriptures in condemning of the Church S. Augustine shall answere him Aug. l. de cura pro mortuis Jn the books of the Machabees we read that sacrifice was offered for the dead but although in the auncient Scriptures it were not at all to be read the authority of the vniuersal Church is noe small matter which is cleere for this custome where in the prayers of the priest which to our Lord God are powered forth at his altare the commendation of the dead hath its place S. Augustins argument was good in which he prooued Purgatory both hy the Scriptures and the Church But if this be not enough for Caluin to whom nothing will serue but his owne will and word We will also produce his owne words against him l. 4. Instit c. 2. num 3. he saith that without controuersy nothing from the beginning untill that age was changed in doctrine To wit vntill the times of Tertullian Origen and Augustine of whom he was speaking If therfor this were the doctrine of the Church in those times it was the doctrine of Christ and of the Apostles euer from the beginning And soe Caluin is condemned by Scriptures fathers Church and by his owne words and Purgatory is prooued to be the true Catholike Apostolike doctrine There for pennances are rightly enioyned prayers may be said almes deeds giuen indulgences granted and many voluntary afflictions haue bene vndergone by the Saints and faithfull of the Catholike Church to escape the paines of Purgatory which although they be but temporal yet they are most greeuous and vehement more then can be spoken And because the Catholike doctrine of Indulgences by many is not vnderstoode I wil say somethinge of them in this which is also their propper place An Indulgence is as much as to say a fauourable remission or pardoning of some due punishment Such are the indulgences of the Church either absolute remissions without exchange or imposing of any other taske or exchanges of a greater into a lesser penalty The power of granting indulgences or absoluing from punishment which is all one was granted by Christ vnto his Apostles and especially to S. Peter to whom he promised the keyes of the kingdome of heauen Mat. 16. and told him whatsoeuer thou shalt loose vpon earth shall be loosed in heauen What can be vnderstoode by the keyes of heauen and the words following but power soe to open heauen gates as to take away all that hindereth for entring in at them to wit sinne and punishment He gave also the like authority to the rest of the Apostles saying whatsoeuer you shall loose vpon earth shal be loosed in heauen Mat. 18. If whatsoeuer they loose be loosed then punishment loosed by them on earth is loosed also in the sight of God in heauen Neither is there any good connexion in those words if they be not vnderstoode of absoluing as well from punishment as from sinne Now if any aske how it can be that sinnes of which the diuine iustice requireth soe much satisfaction should be satisfyed for with soe litle as some indulgences require and some indulgences require nothing at all to be done for the gaining of them he may vnderstande that indulgence or pardon of punishment is neuer granted but full satisfaction is made to God for the sinne For there is in the Church a treasury of Satisfactions soe great that it can neuer be exhausted by satisfying for sinnes There are in this treasury the satisfactions of Christ infinitly more then all the sinnes in the world can require There are also the good works of our B. Lady that had nothing of her owne to satisfy for There are the good works of S. Iohn Baptist of the Apostles and of many others whose works were much more satisfactory then their owne sinnes needed and may be applyed by the pastors of the Church to those that stande neede of them For the Church is a body and all the members of it haue a Communication and participation of good works with one another as we professe in the Creede saying I beleeue the Communion of Saints And the psalmist sayeth Ps 118. Col. 1. I am partaker of all that feare thee And S. Paul I now reioyce in suffering for you and doe accomplish those thinges that want of the passions of Christ in my flesh for his body which is the Church He did not fullfill the passions of Christ for any defect or want which was in them but that by his sufferings the passion of Christ was applyed actually to the Colossians as it is by the suffrages and good works which are done in the Church for others and by them their punishments are fully satisfyed for If any aske why the Pope onely and bishops giue indulgences I answere that the words of Christ before alleadged were spoken onely to S. Peter who was to be the Pope and to the Apostles who were at first the onely bishops of the Church And the practise of the vniuersal Church which ought to be our rule in all things hath bene allwais for the Pope and bishops and not for priests to grant Indulgences S. Augustine speaking of the obseruations of the Church saith If the Church through out the World frequent any of these things to dispute of

be decided by their owne reasons but who shall be the iudge betwixt them it must not be the determination of any particular man for that is as subiect to errour as they are and besides this question being concerning the spirit of God it cannot be decided by any authority lesse then diuine least otherwise the true spirit were reiected for false as possibly it might be by any inferiour authority Shall it be decided by force of armes That is soe absurde that it needeth noe refuting although perhaps Ioannes de Zischa was of that opinion for what absurdity will not an haeretike mainteine How then shall they be tryed bring them to the Church and see whether they will heare it But they will not be soe tryed How then there is now noe other way left to try them by They must then goe without any tryal at all to say what they list and soe they shall both prooue false spirits as being contrary to S. Iohn that sendeth vs to try our spirits and as being contrary to the scriptures which commande vs to heare the Church Ma●t 8. Therefor the spirit of God is allwais with obedience to the Church and the final resolution of faith is reduced to the word of God speaking to our harts and interpreted by the Church For there is noe way to try spirits and to declare certainely who are rightly inspired but by the authority of God speaking by it and by submitting our selues to the obedience of it Lu● 10. as to the voice of God He that heareth you heareth mee and he that despiseth you despiseth mee Saith Christ to the Pastors of the Church who haue the authority of the whole Church Mat. 18. And in another place If he will not heare the Church let him be to thee as the Heathen and the Publican Aug. tract 109. in Io S. Augustine the word of faith and the word of the Apostles to beleeue God and to beleeue the Church is the very same thinge Secondly the true faith hath bene often prooued and false doctrines confuted by miracles and these miracles haue planely conuinced for the obedience to that Church whose faith was soe confirmed Elias prooued by miracles the true faith of the Israëlits and confounded the Idolatrous Gentils Soe did Christ and his Apostles by many miracles prooue the christian faith against both Iewes and Gentils And these miracles obliged all whom inuincible ignorance excused not vnto the obedience of the Church of Christ and shewed planely that the spirit of God was to the obedience of that Church but noe miracle was euer wrought to shew that men should obey noe Church but that they might liue after their owne liking and beleeue what they would without obedience to any authority vpon earth Neither can there be any miracles wrought for any such manner of liuing for miracles being done in confirmation of the true faith oblige others to imbrace that faith which is soe confirmed by miracles and soe men come to an vnity of faith and make a Church that is to say a people vnited together in faith and religion But if men might for all those miracles which they see still follow their owne priuate spirits and not vnite themselues in obedience to that company whose faith is soe confirmed by miracles but might disobey it in matters of faith then they might disobey the authority of God and miracles were to noe purpose Therefor the very being of true miracles in confirmation of faith prooueth the being of a Church to which our spirits must allwais obey Moreouer if euery man were to be guided by his owne priuate spirit without obeying any Church there should be noe neede at all of miracles for the spirit is an inward and miracles are an outward testimony of the truth of any thinge to draw others vnto it but if all were to follow the inward testimony of their owne spirit without submitting vnto any external power then were they not to regard the outward testimony nor to be drawne by it And indeede to say that euery one is to follow his owne priuate spirit without being bounde to the obedience of any external power is as much as to say that euery one hath the true spirit of God and then what neede were there of miracles All which is contrary to the words of Christ and of the Apostles and contrary to the examples of the scriptures and to reason and experience by which we see soe many spirits of errors and of sinne in prowde and euill men Miracles may be and haue bene wrought to prooue the true faith but such miracles prooue that the spirit of God is to the obedience of the Church therefor the spirit of God is to the obedience of the Church Thirdly God hath ordained an orderly gouernment in his diuine worship and all order includeth subordination of inferiours to superiour powers and leaueth vs not to ourselues alone subiect to noe authority in points of religion and the same natural reason that bringeth vs to rely vpon the diuine autority in matters of faith telleth vs also that it is a more reasonable way for God to inspire vs to the obedience of the Church and to guide it with his sure and infallible assistance then to guide euery man by himselfe and his owne priuate spirit without being subiect to any autority or acknowledging of any superiour for this were to take away all order and to bring such a confusion into the world by making euery man his owne iudge as would by consequence destroy the world which without order can not subsist For if there were not allwais vpon earth some power authorized of God to prooue and approoue of the spirits of men what errors would be broched and what villanys committed and mainteined by wicked men vnder pretence of diuine inspiration God inspireth men to an orderly gouernment in his diuine worship therefor the diuine light and inspiration of faith in allwais to the obedience of the Church Soe that we may well say that faith is a supernatural light and gift of God by which we beleeue and firmely adhaere to the doctrine of the Church God giueth vs supernatural light to enlighten our vnderstandings and by his holy inspiration moueth our wills to submitte ourselues and to beleeue in all thinges according to the doctrine of the Church we cooperating with that light and inspiration of God submitte ourselues to the obedience of the true Church and then we haue actually true faith And whosoeuer he be that pretendeth himselfe to haue the spirit of God yet will not submitte himselfe to any Church but beginneth a new religion contrary to all the Churches then in the world or will mainteine a religion which soe beganne certainely that man hath not the true faith nor is the spirit of God in him But he sayth that he hath prayed to God for his spirit and Christ hath said that our father will giue the good spirit to those that

thinke will the deuill doe to see the sword with which Christ disarmed him and cut of his head be not thou then ashamed of soe great a good least Christ be ashamed of thee when he commeth in his maiesty Thou shalt see then this signe borne before Christ as bright as the sunne The Cros shall goe before him and shall speake with a lowde voice for him to shew that there was nothing wanting on his part This signe both now and of old doth open the doores that are shutt is hath extinguished poyson it hath tamed wild beasts it hath cured the mortall stings of serpents The Cros hath conuerted the world it hath put away feare and brought the truth it hath turned earth into heauen men into Angells death into sleepe it hath brought all our enemys downe to the ground If a gentill shall say to thee adore not him that was Crucifyed be not affraid with a cleere voyce and countenance to say I adore him and will adore him for euer And if he shall lauhg at thee weepe thou with many teares to see his madnes Giue thankes vnto our Lord by whom we haue these things which none without the diuine grace can say We wi●h a lowde and cleere voyce and with speciall confidence will cry out The Cros is our glory our freedome our crowne the head and fountaine of our happines I would I could say with S. Paul the world is Crucifyed to mee and I to the world But my Passions hinder mee that I can not say soe Wh●efore I admonish you and much more my selfe that we be Crucifyed to the world that we haue nothing to doe with he earth but that our wh le mindes be insla●●● with the desire of heauenly glory Thus S Iohn Chrysostome and there remaineth nothing for mee to adde to his words words worthy of his holy zeale and eloquence I would I had an Angells voice to sing them as they deserue I would repeato that saying ouer and ouer againe Th Cros is our glory our freedome our cr●wne the head and fountaine of our happinesse Make it not onely with the fingars on the body but with confidence on the soule and make it as a profession of this faith as an incitement vnto all vertues as an armour against all temptations as a defence against all dangers as a comfort in all afflictions It is the beginning of our awaking of our sleeping of our prayers of our studies of our preaching of our Catechizing of our eating of our drinking of our walking of our riding of our working and of our leauing of from worke all our actions shall beginne and end with this blessed signe and words In the name of the Father and of the Sonne and of the Holy Ghost Amen THE FOVRTH DISCOVRSE OF THE CREEDE OF THE AVTHORITY AND VSE of the Creede I INTENDE now to declare the Creede vnto you in which not onely the cheife mysterys of the christian faith but all whatsoeuer the christian doctrine teacheth in some sort is conteined But first we will haue recourse vnto God and craue his assistance by our blessed Ladys intercession Haile Mary c. Before we declare the articles of the Creede in particular we will say somethinge of the authority and vse of the whole Creede to shew how authentical and pious it is Although the Creede be not deliuered in any part of the scriptures yet it is of equall authority with them to vs neither they nor it being receiued by vs but for the testimony of the Church which both of them haue and which in all thinges we are bounde to beleeue the same autority of the Catholike Church which hath deliuered the scriptures to vs deliuering also the Creede to be beleeued in the same manner by diuine faith the one by writing the other by word of mouth from time to time both of which traditions being in themselues by humane meanes onely a like fallible and by the power of God a like infallible S Pauls writings are receiued by vs as the word of God and he himselfe hath said of his preaching although not written that it was to be receiued not as the word of man but as the word of God Thes 1.2 And againe he planely commandeth them to receiue the like traditions which are deliuered by word of mouth as well as those that are written saying Breth en stande and hold the traditions which you haue learned whether it be by word or by our Epistle Thes 2.2 These are as plane words as S. Paul could speake or write to let vs vnderstande that the words of the Church are to be receiued as the writings which it deliuereth and the holy fathers by these words vnderstande the same autority to be for all the mysterys of faith and for the lawfullnes of all the ceremonys generally practised and allowed of by the Church although not mentioned expresly in the scriptures as is for the scriptures themselues L. 3. c. 3. S. Irenaeus biddeth vs in all questions of controuersy to haue recourse vnto the Apostolicall traditions and to try them by the Apostolicall succession of bishops and in particular by the chayre of Rome and saith that there are many nations of barbarous people simple for their learning but most wise in the constancy of their faith who neuer had the scriptures S. Clement the disciple of S. Peter and the adiutor of S. Paul speaking of the Creede saith that the Apostles before that they separated themselues into seueral countreys to preach the ghospell conferred together and by the inspiration of the Holy Ghost made the Creede as a rule to direct them and others in the faith which they were to preach and therfor saith he it is called the Symbole which is a Greeke word signifying a collection or a conference for that it was made by the general assembly and conference of the Apostles S. Ambrose hath these words Ep. 81. The Apostles like a company of skillfull workmen conserring together made the Symbole as a kea to locke vp the Diabolical darknes and to let in the light of Christ and we must deliuer this kea to ourbrethren that the Disciples of Peter may vse it to locke the gates of hell and open the gates of heauen to themselues S. Augustine speaketh thus of it Serm 80. de temp The Apostles haue deliuered a sure rule of faith comprehended according to the Apostolicall number in twelue sentences They called it a Symbole by which Catholike vnion might be conserued and haeretical pranity conuinced It is a Symbole breife in words but large in mysterys for whatsoeuer is praefigured in the Patriarks whatsoeuer is declared in the scriptures an● whatsoeuer is foretold by the Prophets either of God the Father of God the Sonne or of the Holy Ghost or of the receiuing of the Sacraments or of the death and resurrection of our Lord is conteined and breifly confessed in it Let therefor euery one learne that Apostolical faith when

the faithfull dispersed ouer the world Which is in substance the same that is here answered for euery one that hath the true faith and is in vnion with the head and Pastors of the Church by obeying them is a member of the true Ch●●ch and all these put together make the whole Church But because Schismatiks although they beleeue in all points yet are out of the Church as diuiding themselues from it by disobedience to the head and Pastors theirof therefor to be a member of the Church we require vnion with the rest of the members vnder one head to wit the Pope who is for the time the successor of S. Peter the Vicar of Christ and the Head of the Church Now for the explication of this article In the first place the Church is said to be holy Holy It is holy in diuerse respects First in respect of the eminent holines of Iesus Christ the cheife head of it Secondly for the holy gouernment which Christ instituted and allwais conserueth in it Thirdly it is holy in respect of the holy sacrifice which it hath of his most sacred body and in respect of the holy Sacraments and obseruances that are in it Fourthly in respect of the Vicarhead Pastors and people whose holinesse it includeth Christ ascending into heauen made S. Peter the head of all the Apostles and of the whole Church to remaine as Vicar to himselfe vpon earth commending particularly to him the charge of his sheepe that is of all faithfull christians that are in the Church as in his sheepfold This charge was performed by him whilst he liued and after his death by men of great holines who succeeded him ioyning their blood vnto his as it were in a continuall streame of martyrdome for almost three hundred yeares after the Ascension of Christ After them those who haue succeeded in that chaire and office haue bene for the most part men of great holinesse as they haue great meanes to be and as it is fitting they should be in that holy office The Church is also holy in many other inferiour Pastors and people of all sorts and callings of Martyrs Confessors and Virgins who haue illustrated it with their holy liues and haue rendred it a deere and amiable spouse to Christ Lastly the Church is holy as being by its authority the ground of all holines there being none at all but in it For there can be noe holinesse in this world if not grounded vpon true faith Heb. 11. without which it is impossible to please God And being there can be noe faith that can please God but in the Catholike Church all holinesse that is amongst men is in the holy Catholike Church The Church is called by the Apostles Catholike Catholike which is as much as to say vniuersal to destinguish the true Church of Christ from all false Churches of christians which they saw might rize vp in following times and did euen then beginne to rize in their times None of which can be said to be Catholike or vniuersal but priuate and particular Churches which beginne by opposing of the Catholike and vniuersal Church then extant when those new sects beginne First the Church is vniuersal in doctrine for that it teacheth all ouer the same doctrine and yeeldeth obedience to the same gouernment vnder one head and soe the Church of Rome is Catholike and the Church of Protestants is not Catholike for that protestants agree in name onely and nor in doctrine and also because some of them acknowledging a head vpon earth as the English Protestants did and some of them acknowledging noe head vpon earth they haue not all obedience to the same authority which obedience must necessarily be had to be the same Church and to be the true Catholike Church For the Apostles made this article to keepe vs allwais in the odedience of the true Church and that those might be knowne to haue the true faith of Christ who retaining the doctrine which is professed by the whole Church which then is and obeying the authority of it submitte in all controuersys to that which it teacheth and say with the Apostles I beleeue the Catholike Church and therefor two Churches that obey two different authoritys can not both of them be vniuersal and Catholike Secondly the true Church is vniuersall in times for that it must be at all times and neuer soe vanished out of the world that there should neede any to restore it againe for God doth not soe vnequally destribute his graces as to leaue the the world at any time without meanes of saluation which cannot be without a true and lawfull Church Besides the Apostles Creede is to be said at all times and soe we are allwais to say I beleeue the Catholike Church which we could not allwais say if at some time there were noe true Catholike Church in the world Thirdly the Church is vniuersal in place for if S. Paul could with truth apply those words of the psalme their sounde hath gone forth vnto all the earth Ps 18. and vnto the ends of the ●ound world the words of them to the Church of Christ in the Apostles times when it was nothing soe much dilated as now God be thanked it is we may now with good reason call it Catholike in respect of all places when the sounde of the Apostles doctrine is soe much enlarged that there is hardly any place of the world whither the Catholike Church doth not send her subiects to preach Out of this vniuersality of the Church it followeth One that there is but one true Church in which saluation may be had for vniuersality importeth vnity and if there be vnity in the Church and that this vnity be necessarily required and included in the word Catholike or vniuersal which signifye h● many agreeing in the same thinge then two Churches which are not vnited in the same Communion and obedience to the same authority can not both of them haue meanes of saluation for if they could both haue meanes of saluatiō and yet might lawfully disobey each others authority then we should not be bounde to obey it nor could it lawfully require obedience to it which is contrary to the words of Christ binding vs to the obedience of the Church and contrary to this article and to all reason and gouernment S. Augustine There is nothing which a christian ought soe much to feare as to be separated from the body of Christ Aug. tract 27. which is for certaine the one Catholike Church For if he be separated from the body of Christ he is not a member of him If he be not a member of him he is not nourished with his spirit By which it is plane in the doctrine of this saint that it can not be a true Church which is separated from the true Church and by consequence two Churches which separate from each other can not both be true Therefor let those take head that hearken