in providing for that which seems to have been too long neglected a more regular Church-way of Communion and worship that which the Apostle calls for and mindes the scattered Hebrews of Not forsaking the assembling of our selves together as the manner of some is Heb. 10. ver 25. as the manner of too many among us is who are either carelesse of meeting at all for divine worship or indifferent where or with whom they meet nothing scrupling that promiscuous Communion which is yet seen in too many places and should I confesse be provided against If any ask how how but by the power of the Keyes which the Sword of violence cannot cut in sunder nor the Church loose unlesse they that hold them cast them away The use of that power is to separate or take forth the pretious from the vile Jer. 15.19 the tender Sheep from the violent Goats the peaceable Christian from the factious Schismatick And he that is filthy let him be filthy still Revel 22. and he that will contemn let him mock on still but God is not mocked And were this done as it might be done according to the present distress of these Times there would be no occasion for the Adversaries to mock or for other to complain as the Prophet Isa in the behalf of Jerusalem ch 31.18 There is none to guide her of all the Sons whom she hath brought forth neither is there any that taketh her by the hand of all the Sons that she hath brought up But the Adversaries that have afflicted her and said to her Bow down that we may go over would for their mocking have cause to fear what the Lord threatens at the 23 ver I will put the cup of trembling into their hand And now Good Reader if thou beest or wouldst shew thy self a good Church-man that is a good Christian abhorring Idols and hating to commit Sacrilege desiring to keep thy self pure from Superstition in divine worship and from Faction and Schism in Church-Communion Beware then of false Teachers Beware of the Concision Phil. 3.2 both New and Old Suffer not thy self to be cut off from thy former Communion either by any new Sect or by the cunning of any Romish perswasion Let not these troublesome Times which are for thy tryall and manifesting of what is approved in thee be unto thee an occasion of falling God whom thou servest in the spirit is able to make thee stand To his grace I commend thee HEN FERNA Of the Division between the English Church and Romish upon the Reformation IT cannot be denied that every Christian is bound to learn and know upon the best Evidence he can what it is that God will have him believe to Salvation and how he will be worshipped by him To this he stands obliged both by the end of his hope Salvation if he will attain to that and by his Vow at his entrance into Christianity the promise he made to Believe and Doe all c. Now when differences are among Christians about Faith and Worship we are more concerned to use care and diligence in seeking after the Truth not to follow all Guides or take all on Trust but as S. Jude bids us Earnestly to contend for the Faith once delivered Jude ver 3. Many years have we contended with the Church of Rome about the Faith once delivered impleading her of innovating in Belief and Worship to the introducing of grosse Errors and Superstitions And still we have more cause to contend with them of that Church because more busie now in working upon the distempers of the Times and in drawing away some unwary and unstable Protestants by plausible pretences of seeming advantage to the Romish Church in comparison of the now disturbed condition of the Church of England Our work is therefore to strive with them not out of the spirit of contention to the multiplying of Controversies or enlarging the Rout which God knows is too wide already but only to the necessary defence of our selves our Faith and Worship of which we are alwaies ready to give an account And as to the charging of them however they deal with us we are willing to excuse in them what is excusable Yet so as to make appear what is deceitfull in their general plausible pretences and what is hurtful or destructive to the Catholick Faith in their particular Doctrines This is certain and not to be denied that a Doctrine of Faith was delivered the true Profession of which makes or constitutes a Church also that there is and will be to the Worlds End must not be taken as the Romanists doe as if one and the same Church of one denomination as Roman or Ephesian or English should doe it or as if those Pastors which are chief in place should doe it but that it shall be done in some part or other of the Catholick Church and by such of the Pastors in the Catholick Church as it pleases God to use for the preservation of his Truth a Church in which and by which as the Pillar of Truth that doctrine shall be preserved and upheld and in that Church a succession of Pastors and Teachers to deliver down that Doctrine of Faith once delivered by our Lord and his Apostles The Romanist when he is to contend for his faith is not willing to come to the Trial of particular Doctrines but rather staies in the Generalls of a Church a visible succession and the like seeking by these which make a plausible noise to the Unwarie to prove the continuation of the Doctrine rather than to defend his Church by the Doctrine she delivers and to make a clamour of Division and Schisme odious Names rather than to examine upon due consideration of that purity of Faith and Worship which every Church ought to hold where the cause is and whose the fault that we now stand divided Wee begin with the Generalls Where upon the seeming advantage of the former pretences they charge us with setting up a New Church when we reformed and as consequent to that with Schisme or breach of Communion We deny that we set up a New Church or made a Schisme or that we stand guilty of this breach of Communion CHAP. I. We set not up a new Church but were the same Christian Church before and after the Reformation IN order to the first they usually put the question Where was your Church before Luther A Question that carries a charge very plausible to the unlearned who cannot distinguish between the face and the body or rather soul of a Church between that which makes a Church and that which makes it such a Church We answer therefore our Church was there where now it is and where it alwaies was the same Christian Church as before the Reformation having lost nothing that made it so But say they The Church in England before the Reformation was their Church holding and practising what they did Be it so that the Church of England generally
preservation of Truth and purity in doctrine in such a degree was necessary for the continuance and propagation of the Church Else what could Eliah have said if he had been challenged to shew Professors at that time within the Kingdome of Israel or after if they that held the true worship in King Ahaz his time had been challenged to shew them in the Church of Israel or Judah for as to his point of preservation of necessary Truth and due worship there is no difference betwixt Jewish and Christian Church the continuance of Gods Church being as necessary before Christ as after But we may see how the Romanists are fain to plead for their Faith and Religion by the uncertain Records of History rather than by the known and confessed Writings of the Prophets and Apostles yea to hang all upon a negative Argument from the Records of History rather than to rest upon that which is positively affirmed in Scripture For thus runs their Argument We doe not see this or that doctrine professed in all Ages therefore it cannot be Apostolical whereas it is farre more safe to argue This Doctrine or Religion we see is Apostolical plainly delivered in Scripture therefore it was professed in all Ages professed I say though not alwaies so numerously and openly as they expect nor so fully as is by Protestants in all points asserted yet at least so professed as was necessary to the preservation of saving Tr 〈…〉 and continuance of the Church Their negative Argument is farre more forcible against themselves their Doctrines being Affirmatives and they bound to shew them professed in all Ages Whereas our difference from them being in the Negative of what they erroneously affirm must needs suppose the Errors in being before there could be any Protestors against them and render it a vain challenge to shew Protestants as Protestants in all Ages when as many Ages passed before the Errors got head against which they protested And for those Ages in which the Errors prevailed what if Histories have not recorded what if Historians that wrote then did not so much as know those who were free from such Errors which is very possible when Eliah knew not of any in his time and yet there were 7000 what then becomes of their Faith that make this their chief plea against Protestants But if by Professors in all Ages they mean such as dissented complained of the prevailing Errors though it be impossible there should be such in all Ages simply because those errors were not at all for many Ages yet such are found as we said in all Ages after the Error appeared and how many more suppose we to have been which are not recorded or to have written against arising Errors in that Church whose Writings are not come down to us The Church of England when it pleased God more openly to discover the Errors and to touch the spirits and consciences of Men did accordingly cast them off only the Church of Rome would neither acknowledge them to be such nor amend any thing but having for many Ages challenged Universall Jurisdiction over all other Churches and prided her self as the only Catholick Church and Infallible Guide she did withall render her self altogether incorrigible without hope of reformation and amendment CHAP. III. How they and we are said to differ in Essentials SOme Exceptions they make against this that hath been said 1. From the expression used by some Protestants that we and the Church of Rome differ in Essentials thence I have heard some of them make this fallacious argument If differ in Essentials then have the Protestants made a new Church essentially differing from that which was Answ The fallacy is in the word Essentials which is taken either properly for Doctrines of Faith belonging to the constitution of the Essence or beeing of a Church or improperly for such as endanger it working to the dissolution of it tending to the corruption destruction of the Essence and beeing of a Church In this latter sense the Doctrines of Error and Superstition wherein they differ from us are termed Essentials being no light matters as those of Rites and Ceremony but such as concern the Essence or being of a Church not constitutivè indeed and in the affirmative i. e. not such as are to be held and asserted by every Church but destructivè rather and in the negative that is such as are to be denied and avoided by every Church as it tenders its own beeing and preservation Even as a man that is in company with infected persons is concerned as he tenders his life to avoid the contagion or to free himself from it if tainted So still the difference of this Church from what it was under the Papacy is as of the same body once infected now sound once diseased now recovered The Church of the Galatians was farre gone in the way of the Mosaical Law to the endangering of the Gospel insomuch that Saint Paul saith in a manner they were removed to another Gospel Gal. 1.6 and that he was afraid of them cap. 4.11 The Churches of Pergamus and Thyatiâ—a were so far corrupted that Satan is said to have his seat there Rev. 2.13 and those that taught the doctrine of Balaam and those that held the doctrine of the Nicolaitans v. 14 15. And Jezabel was suffered to teach in Thyatira and to seduce the servants of God ver 20. Now when these Churches were reformed the seducing Teachers and false doctrines cast out were they New Churches set up or could those that still adhered to the Law or new Gospel in Galatia or to the false doctrines in Pergamus and Thyatira challenge the reformed party of Novelty so was it with this Church before and after the Reformation having parted with nothing that belonged to the beeing of a Church or to the Faith once delivered but onely cast out those false doctrines that had so generally prevailed in it while it was in communion with the Roman Church 2. They object We cast not off Errors or Superstitions but the true Catholick Faith Answ Indeed it concerns them to make the World believe if they can that their New Faith was alwaies Catholick and that we for denying it are Hereticks But the clearing of this belongs to the examination of the particular doctrines CHAP. IV. Particular Churches may reform Especially when a General Councel cannot be expected 3. THey ask what Authority we had to reform the Church and tell us we should have expected the determination of a General Councel and not been Judges in our own Cause Ans We took not upon us to reform the Church but had a necessity and duty upon us to reform our selves Neither did we undertake to impose upon other Churches but purge our own And as we were a party in the cause so was the Pope and his faction and as we would not have been Judges in this cause could we had a competent Judge so was not he with his faction fit
perpetually pure and uncorrupted in her doctrine we cannot say We cannot say it in the Cardinal's sense for if we speak of pure and uncorrupted doctrine he meanes it of such a priviledge and freedome from Errour as the Church of Rome challenges which is not necessary to the preservation of the Catholike Church and Faith or if we speak of the Catholick Church he takes it as most visibly appearing in the chief Pastors and their adherents binding that priviledge and freedom to that succession or those that are chief in it Whereas we grant the Catholike Church wholly according to all the Pastors and Members of it shall not be infected with any destructive or dangerous Errours but that purity of saving Doctrine shall be preserved in it Yet not bound as a Priviledge to any one Church as to the Roman or to those that are for Number most and for Place chief in the Church but that in some part or other of the Catholike Church and by some Pastors it shall be preserved and propagated They that dreame of a Church alwayes so gloriously visible and so apparently holding out Purity of Doctrine and Saving Truth as the Romanists doe to the end all men may readily finde out the true Church and easily come to the knowledge of that Truth do not consider that God doth somtimes for the sins of Christians turning his grace into wantonnesse make his Word precious as 1 Sam. 3. and his saving Truth not to be found without difficulty and diligent search after it We see the Fathers interpreted that promise the Gates of Hell shall not of the not failing of the Church never of the not erring of it and we see by experience the contrary As for example the Millenary belief and the excommunicating of Infants both which the Church of Rome acknowledge errours did as generally prevail in the Catholike Church as any error of their New Faith can be said which they boast often to be the general belief and doctrine of the whole Church We say then The Gates of Hell cannot prevaile to the overthrowing of the Fundamental saving Faith or to the corrupting and extinguishing of the Purity of saving Doctrine absolutely through the Catholike Church but may prevaile very farre and generally over the visible face of the Church Catholike viz. as it shews it self in the parts of it all particular Churches holding the Foundation For these considered as above according to their more visible and conspicuous appearance in those that are chiefest in them for place and most for number 〈◊〉 lose the purity of Saving Do 〈…〉 though holding the Foundation admit of the Superstructions of hay stubble and worse Errors in belief and practice And though Hell-Gates may prevaile very farre and generally by Superstructures yet are they such at least in some particular Churches as the foundation may bear Such as may still be convinced by the Doctrine of Saving Truth preserved still in the Church For the Pastors voice as was said above cap. 12. will be so heard alwaies in the Church that the strange voice of false Teachers and false Doctrines may be discerned and will by them that have eares to hear and their senses exercised to put a difference between good and evill true and false Now the Romish Church with which we had to doe had not preserved the Faith entire without mixture of many Errours and Superstitions had not kept the foundation clear from such burthensome and dangerous Superstructures yet has the fundamentall Faith in expresse termes been delivered downe in that Church and such saving knowledge as was sufficient to discern the Foundation from the Superstructures the true and ancient Faith from the new erroneous Belief the true Pastors voice from the strange Doctrines of unwritten Traditions To follow that voice to cast off those Superstructures to contend for the Faith once delivered and clear it from adventitiall errours that was our duty and the work of our Reformation And thus far against their generall plausible Pretences Now to some Triall of their particular Doctrines of Belief and Practice which we have cast off as erroneous and superstitious For the way of Triall The Affirmative in those Doctrines being theirs it lies upon them to prove the Doctrines affirmed by them to be true and Catholike by such Rules as are allowable The Rules admitted by both sides though not in equal rank are Scripture and consent of Antiquity gathered by the Writings of the Fathers and the Acts of ancient Councils We say they cannot by these make good what they affirm but shew that both make against them CHAP. XXI Of the Tryall of Doctrines by Scripture FIrst for Scripture Whatsoever is revealed in that Scripture which both sides admit as Canonical is likewise admitted by both sides as of divine Authority But such Scripture is not acknowledged by them as a sufficient Rule for the triall and judging of the controverted points therefore they are necessitated to fly to Tradition not that which delivers down to us the sense of any Scripture by the consent of all Ages of the Church but to unwritten Traditions which deliver Doctrines of Beliefe and Practise that have not footing in Scriptures This I note because they are ready to abuse the unwary by urging sometimes the former sort to make them swallow unwritten Traditions upon the same pretence For the former sort we grant as appears by the points of Christianity not controverted between us because these points as they are grounded on Scripture so are they brought down to us by the profession and tradition of all Ages as the confessed sense of those Scriptures on which they are grounded and this not derogatory to the sufficiency of Scripture But to their other sort of Traditions viz. unwritten on which they generally ground their Doctrines rejected by us we cannot admit as any ground of Faith or Worship such Traditions being uncertain not possibly to be proved Apostolical but received upon the Testimony of their present Church and indeed generally inconsistent with Scripture Yet are we to note that in all the controverted points they pretend Scripture and alledge several places in every point yea in those points which they themselves confess as most of the controverted points are by the most ingenuous Romanists confessed to have no ground or footing in Scripture To let passe the want of candor and plain dealing in this we must observe First that their labouring to pretend Scripture for every Doctrine is a tacite acknowledgement that doctrines of Faith and Religion should have their ground there For instance Invocation of Saints they acknowledge not used in the Old Testament yea and give us reason for it because the souls of the Patriarchs were not then in heaven and so not to be Invocated yet doe they alledge very many places for it out of the Old Testament to make a shew of Scripture So for the New Testament They acknowledge Invocation of Saints departed was not commanded or taught
by the Apostles or in their time yea and give us reasons why it was not published at first because say Eckius Copus Salmeron It had been unseasonable and dangerous for Jew and Gentile at first to have heard it lest they might think the Christians set forth and worshipped many Gods or that the Apostles were ambitious of having such honour done them after their death It is then acknowledged not to have been so much as taught in that first Age and yet will they again when they come to maintain it make the world believe it was also written then and bring many places of the New Testament for a seeming proof of it So of Image-worship Purgatory Indulgences and most of their Sacraments the more ingenuous among them acknowledge as our Authors have gathered their Testimonies they have not ground in Scripture and indeed if they truly had why should the Romanist so earnestly contend for unwritten Traditions to hold them by yet must Scripture be alledged for them all by every Controversie-writer Which consequently as was observed does acknowledge that Doctrines of Faith and Religion should be grounded there Secondly that the necessity they have of resting upon unwritten Traditions equalized in Authority to the written Word of God is a plain confession they cannot stand by the undoubted Word of God nor have any certaine ground of their New faith which rests upon pretended unwritten Traditions and these you must take upon the word of their own Church Thirdly that the same necessity of resting upon unwritten Traditions forces them to lay upon Scripture Imputations of Imperfection and Insufficiency of darknesse and obscurity very unbeseeming the Testament of God written by the dictate of Gods Spirit and left us as a signification of his will and a Rule for the direction of his Church Let us then take leave a little more largely to speake to these two points of the sufficient perfection of this written Rule then of the sufficient perspicuity of it The one casts off the necessity of their unwritten Tradition the other the pretence of their Infallible Judge or Interpreter And upon these indeed rests the whole frame of the New Roman faith and therefore worthy of all other points to be a little insisted on CHAP. XXII Sufficient perfection of the Scripture as a Rule FIrst then of the sufficient perfection of Scripture which we say containes all things of themselves necessary to be believed or done to salvation All such things we say it contains not expresly and in so many words but either so or as deducible thence by evident and sufficient consequence The Romanists are forced to grant that the Scripture contains plainly the prima credibilia as some of them expresse it the first and chiefe points of belief or those that are simpliciter necessaria and omnia omnibus necessaria as Bell. expresses it lib. 4. cap. 1. but they also say that there are many other things necessary in belief and practise to salvation not there contained or thence deduced therefore they adde Traditions to make a supply CHAP. XXIII Of Traditions which we allow FOr Tradition We allow 1. That Universal Tradition which brings down Scripture unto us through the consent of all Ages for that Tradition is supposed in the reception of the Scripture But we say the Scripture contains all material objects of Faith necessary to Salvation i.e. all things that had been necessary for Christians to believe and doe for Salvation though there had been no Scripture Secondly we allow that kind of Tradition which brings down the sense of Scripture to us through all Ages of the Church So the Creed may be called a Tradition and other Catholike Declarations of the Church bringing downe the sense of Scripture in any point of Faith Now as the Scripture does suppose the former Tradition so this kind supposes the Scriptures for its ground delivering nothing but what is contained in them and neither of these sorts derogatory to the sufficiency of them Thirdly we allow some Traditions that bring down matters of practise touching Order Ceremony Usages in the Church as of Fasts or Festivals or Rites about Sacraments and the like But such if they be not contained in the Scripture so neither are they within the limits of the question which concerns necessaries to salvation such we deny those to be and such things as are necessary to believe to salvation we deny to come down to us by unwritten Tradition and what Traditions the Romanists pretend for the controverted points we deny that they contain such things necessary or to have been delivered down in all Ages and therefore can be no ground for necessary faith whether we consider the matter of them or the uncertainty of them Our Arguments briefly are I. Such as shew the Scriptures sufficient for Salvation as Joh. 5. ver 39. for in them ye think ye have salvation Where our Saviour supposes they thought true in it or else his reason had not been good for because they might have Salvation by them i. e. know all things necessary to it therefore he bids them search the Scriptures and they should find they testified of him So 2 Tim. 3.15 expresly they are able to make wise unto salvation c. They have two shifts here 1. That Scripture is profitable to that end for that word Profitable the Romanists lay hold on because the Apostle saith there All Scripture is profitable for doctrine c. and so say they is every book profitable to that end though not sufficient and so they will have the whole Scripture but partially profitable But we answer Sufficiencie belongs to the whole Scripture though in proportion also to every Book And the other expressions of the Apostle there shew this to be onely a shift For he said before that Scriptures are able to make wise to salvation can that be said to be able to make a man wise to such a purpose and onely to doe it in part and imperfectly teaching him onely some knowledges to that purpose Also he saith after ver 17. by the Scripture The man of God is throughly furnished or perfected to every good work i.e. to Doctrine Instruction c. such as he spoke of before which must needs imply a sufficiencie to that end 2. Their other shift is That the Scripture is said to doe this because it contains many things plainly in it self and shews from whence we may have the rest i.e. from their Church We answer Had it shewn us that which it does not yet could not this shift be reasonable here For so the Law might have been said to make us perfect because it shews us Christ and was a School-master to him Gal. 3. and John Baptist might have been said to have perfected his Disciples by shewing them Christ II. Such Arguments as forbid and exclude all Additions to the Scripture and so imply the perfection and sufficiency of it and condemne their super-added Traditions as Deut. 4.2 and
conditions yet let us see how they or we stand bound to them For the first Things believed necessary to salvation The Romanists cannot challenge us Protestants for not believing what they of the antient Church did so believe with a due and full consent And for the points controverted which they challenge us for not believing let them if they can give us so general a consent of Fathers for them as we finde in those former Ages agreeing in the Millenary belief in the place of faithful Souls out of Heaven till the Day of Judgment in the Communion given to Infants as necessary for their salvation and some other and yet neither the Cardinal nor any Romanist holds himselfe bound to believe in these things put them in what rank they will as necessary or profitable as they more generally did of old for some Ages If they say the Millenary bâ—lief was rejected within the compasse of the four first Ages For that is the compasse of Time the Cardinal is pleased to allow in this tryal True But then it tells us the succeeding Ages did not hold themselves bound to believe all things as they before them did nor doe the Romanists hold themselves bound to believe either that errour or the two other of the place of Souls or Infant Communion which continued after even to the end of the Ages fixed by the Cardinal And will they have us Protestants bound to believe either what the Fathers did believe erroneously or what the Romanists please to say the Fathers did believe when we know they did not or generally did not And as for the other two points of believing things profitable to salvation and things not repugnant How will the Cardinal possibly give us a consent of Fathers in those points or if he had the confidence to have undertook it seeing so many things of opinion of Rites and of Ceremonies fall under those conditions of profitable or not repugnant to salvation shall any Church be therefore not Catholick because it does not hold or practice in every such thing as the Church in those Ages did as for example Trine immersion in Baptism standing in publick prayer betwixt Easter and Pentecost and some other not onely held and used by the Church of those Ages but affirmed by some Fathers of those Ages to be of Apostolical Tradition yet are they not held or practised by the Romish Church The Cardinal his other Rule is in his fourth Observation in the same Letter Let that be held saith he as truly antient and to have the mark of the primitive Church which is found to be believed and practised Vniversally by the Fathers of the Times of the four first Councels and when it appears that the things testified by them were not held for doctrines and observances sprung up in their time but as perpetually practised in the Church from the Age of the Apostles and that there is not found in the former Authors testimony against them but in all places where there is occasion to mention them agreeable and favourable So he This indeed is reasonable fair as to the tryal between them and us yet not this of it self to give a sufficient ground for belief for how will it hold in the forementioned instances of Infant-Communion and the places of mens Souls till the resurrection in which both they and we reject what was generally believed and practised in those Ages where still by Generally is meant more generally believed or practised and so the Cardinals word Universally in his Rule is to be understood But as to the points controverted How can the Church of Rome hold to this or stand by it when she is never able to shew her doctrines so attested believed practised nay when as we are able to shew the beginning of many of them but springing up in or after those Ages as Purgatory Invocation of Saints Image-worship Transubstantiation half-Communion Nay when their own Authors give us reasons why the Apostles and those of the first Age did not teach as Chap. 21. was noted above Invocation of Saints and Image-worship to the first Christians yet must these passe for Catholick doctrines universally believed and practised from the Age of the Apostles A cause this that needed the great wit of that Cardinal to make Antiquity appear for it in so fair a shew and then to perswade men so far out of their wits as to believe it did so indeed Whereas these general Hints that have been given from the beginning of the 30 Chap may suffice to let any man that hath reason know it can be no good appearance which is made of Antiquity but a cunning disguise and that the Trent Articles can be no Catholick or perpetual doctrine of the Church but Novel-points of Romish perswasion creeping at first some in one Age some in another into Opinion or practice and so by degrees gathering strength till they were asserted by the most and chiefest in that Communion and defended for the doctrine of that Church and at length coined into Articles of Faith as the Catholick doctrine of all Ages and of the whole Church The End The Contents OF the Division of the English and Romish Church upon the Reformation 1 Chap. I. We set not up a new Church but were the same Christian Church before and after the Reformation 4 Chap. II. The demand of Professors in all Ages We can shew it better than they 9 Chap. III. How they and we are said to differ in Essentials 12 Chap. IV. Particular Churckes may reform Especially when a General Councel cannot be expected 15 Chap. V. We not guilty of Schism The guilt of the breach lies on the Romanists 20 Chap. VI. How necessity of dividing Communion arises 24 Chap. VII Sectaries cannot make the Plea that we doe 28 Chap. VIII Of the use of Reason and Judgment in privaâ—e men 31 Chap. IX Of dissenting from the publick Judgment 35 Chap. X. Possibility of just dissenting 39 Chap XI How farre the Romanists leave men the use of their Reason and Judgment 47 Chap. XII Of knowing the Church by the marks of Eminencie Perpetuity c. 51 Chap. XIII Our way opens not a gap to Sectaries 57 Chap. XIV The Romanists vain pretence of Infallibility 63 Chap. XV. Dividing from the Roman Church is not a dividing from the Catholick 66 Chap. XVI The Greek Church a Church and part of the Catholick 69 Chap. XVII Of agreement and external Communion betwixt the parts of the Catholick Church 73 Chap. XVIII The want of that does not alwaies make guilty of Schism 75 Chap. XIX Our case and that of the Donatists not alike 78 Chap. XX. Of Hell-Gates not prevailing against the Church 82 Chap. XXI Of the Trial of Doctrines by Scripture 91 Chap. XXII Sufficient perfection of the Scripture as a Rule 95 Chap. XXIII Of Tradition which we allow 96 Chap. XXIV Their arguments against Scriptures sufficiency and for Traditions 103 Chap. XXV The evidence of Antiquity in the point 114 Chap. XXVI Of the Perspicuity and Interpretation of Scripture 119 Chap. XXVII Of a visible Infallible Judge or Interpreter 125 Chap. XXVIII Of certainty of belief and whether they or we have better means for it 146 Chap. XXIX Of the other Rule of Trial by Consent of Antiquity and the Romanists vain boasting of the Fathers 157 Chap. XXX Application of the Rule to their Doctrine in several pâ—ints 161 CHAP. XXXI Card Perrons two Rules for knowing who and what is Catholick according to Antiquity 179 The end of the Table ¶ A Catalogue of some Books printed for Richard Royston at the Angel in Ivie-lane By H. Ferne D. D. Episcopacy and Presbytery considered in 4o. A Sermon preached at the Isle of Wight before his Majestie in 4o. Now in the Presse A Compendious Discourse upon the Case as it stands between the Church of England and of Rome on the one side and again between the same Church of England and those Congregations which of what perswasion soever have divided from it on the other side Part I. in 12o.