the determiner of faith and manners First Because the chief and greatest Controversie is about scripture it â—â—lf viz What 〈…〉 scripture what not Now if it be the determiner of faith as you speak in 〈…〉 is the Catalogue of Canonical bookes 〈◊〉 How may it be proved against Luthâ—â— that St. Iames his Epistle is Canonical 〈…〉 against others that Nicodemus and S. Thomas Gospells are not Or if you reject Tobias Judith the bookes of Wisdom Ecclesiasticus and the Maccabees because the Synagogue of the Jewes did so why â—o â—ou not also deny Christ to be the Messias with them Answer This return is rather an evasion then solid reply and is satisfied in the resolution Protest Duply of the sixt Question to which in reason it ought to be referred yet seing tumultuously diverse things are here heaped together I shall sort and discuss them thus First There is no Christian Church which maketh it a Controversie at all whether scripture be the word of God so this is not the chiefest and greatest Controvesie for it is supposed amongst the principles of Christianity and if the Precognita of other science have ex terminis their own notoreiety We should not argument contra negantes principia against them who deny known principles how can this be denyed to Theology seing if we rest not on some principles we must run our selves out of breath and not know where to sist Basil †Basil on Psal 115. telleth 〈…〉 as in every science there be unqueâ—â—â—able principles which are beleeved withoâ—â—â—â—rther demonstration so in the science of 〈◊〉 Theology This is amongst 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 scripture is the word of God if any 〈◊〉 this controversall he is an Antiscripturiâ—â— and Paganish Secondly There be no Controversie betwixt us and the Papists in that wherein we are agreed but both are agreed that all the bookes which we receive for Canonicall scripture are the word of God Ergo this is no Controversie If all the bookes of scripture which we mantaine be the word of God our Adversaries being judges then iâ— must determine faith and manners or else our faith is humane for Bellarmine †Bel. de verbo Dei lib. 1. â— 2. sayeth that Scriptura est regula credendi tutissima certissima the written word is a most sure and certaine rule of beleeving So sayeth Aquinas †Aquinas in Tim. 6. This is sufficient for confirming the first Answere and refuting the first Exceptionâ— Yet to follow your impertineut digression from the power of the scripture-bench to the number of the books I Answere Secondly that the doctrine concerning the number of the scripture books or the names of all them who penned these if comparatively considered that is if you compare the present number with that of the Jewish and ancient Church in pâ—â—mitive times of Christianity is not expliâ—â—â— known and beleeved by all Fide divin◠〈◊〉 first but we come to the knowledge of â—â—e number which the primitive Church mantained as we doe to the names and number of other bookes seing the Catalogue of Canonicall bookes is not set down in scripture All this we attaine without the aid of Romish Councills For the Jewes to whom were committed the oracles of God Rom. 3. 1. 2. whom holy Augustin on Ps 40. calleth Capsarios librarios Christianorum these who keeped the bookes of the old Testament for Christians and fulfilled as he saith that word in part The elder shall serve the younger divide the bookes of the old Testament according to the letters of their Alphabet into two and twenty sometimes into foure and twenty as Eusebius sheweth yet never added to nor Lib. 3. cap. 10. altered a book of the Canon only they would suÌ„me up now and then the book of Ruth with the Judges the book of the Lamentations with the Prophecies of Jeremy and at other times againe reckon them by themselves So they sometimes made but one book of Samuel one of the Kings one of the Chronicles in some editions the whole Minor Prophets were reckoned but one book by them As the scription and writting of the bible is and hath been diverse yet the doctrine contained therein is stil the rule under every character so the Canon of the old Testament finished by the Prophet Malachy was ever the same in the Jewish Church what ever way they calculated the number of these bookes Hierom translated the books of the old TestameÌ„t from the Hebrew and he did admit all the books admitted by us So did the Greek and Latine Church neither for ought we can learn from Authors was there any alteration or addâ—tion till the third Council of Carthage then Can. 47. they recoÌ„mended other books as profitable to be read which are Apocryphal The Canon of the New Testament was finished by Iohn the Evangelist who out lived the rest of the Apostles and the number we have not disclaimed In universa ecclesia Christiana sayeth Hierom ad Dardanum And according to the Councill of Laodiâ—â—a Can. 59. these books were numbered is Canonick only and appointed to be read in all the Churches of Syrla this Councill was holden Annno Dom. 364. Although Luther cast at the Epistle of James we receive it Secondly Luther by some Learned is said to have made a retractation of that errour Thirdly In his Preface to his works he desireth that men would read his books with some commiseration and remember that once he was a Monk Fourthly Your own Cajetan said as much against the Epistle of James as Sirtus Senensis telleth us Biblioth lib. 6. will it therefore follow that ye have no Canon Fifthly Stapleton saith Princ. doct lib. 9. cap. 14. in Defens Ecc. Author that it is not as yet peremptorily defined by your Church whither ye may adde moe books to the present number but we of the reformed Church are agreed in this that these books of the Old and New Testament number them who wil were the Canon received read and exponed in the Primitive Church and none can adde to or alter the doctrine therein contained under the pain of Anathema Rev. 22. 19. It is an admirable providence that the Jews such enemies to Christianity keeped these Prophesies of the Scripture uncorrupted So saith holy Augustin lib. de Consensu Evang. cap. 26. yet you deride that as if the Lord could not keep that holy Canon in the Jews hand which is a witness against them and testifies of him to their confusion Jo. 5. 39. so your consequence â—s bad and impertinent Answer Third Although the numbering or penning of the Scripture books comparatively considered be not simply necessary to be known or believed fide Divina But we come to the knowledge of these as to the number or penner of other books yet absolutly considered to any discerner the books of Scripture father themselves Lege in facie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divina read in the face of them divine approbation as in the
to baptize Canon 100. ye allow it The Sacrament was administred in the primitive Church to all present and they who did not partake were appointed to remove Ite missa est exite foras qui non vultis accipere Sacramentum i. e. Go it is closed go forth ye that will not receive the Sacrament Now the words are muttered and administred before all They took with their hand and the bread was broken of old Now it is not for ye make whole wasers and put them into their mouth For fourthteen hundred years the Church appointed the Sacrament to be administred by bread and wine to the people all Christians of whatever judgement except Papists do so communicat as yet Petau de poenit pub lib. 2. sheweth that it cannot be denyed nisi ab homine insigniter supra omnem modum vel impudenti vel imperito i. e. Except by a man remarkably and above all measure either impudent or unskilful that this was the primitive practise yet the Council of Constance hoc non obstante and the Council of Trent decree the contrar The primitive Church heard nothing of the Popes universal supremacie or infallibility which now by you iâ— made Summa rei See Cyprian ep 55. â—â— Cornelius Bishop of Rome and how he stileth him fâ—ater c. and he saith that they were formerly chosen to officiat Non sine consensu plebis not without the Popes consent ep 68. Ipsa plebs habet potestatem c. Is not this far from your imperious pompous way of Monarchy how then can you so boldly averre that ye have the unanimous consent of Councills and fathers for you when indeed ye do not regard them so much as we Hear your own Cornelius Mus †See Dâ—lleus ubi supra ep Biâ—ont in ep ad Rom. cap 14. Ego ut ingenue fâ—teâ—r plus uni summo pontisici crederem in his quae fidei misteria tangunt quam mâ—lle Hieronymis Augustinis Gregoriis Credo enim scio quod summus Pontifex in his quae fidei sunt errare non potest quia auctoritas determinandi quae ad fidem spectant in Pontisice residet i. e. That I may ingenuously confesse I would give more credit to one Pope in tâ—e things which belong to the misteries of truth then to a thousand such as Augustin Jerom or Gregory For I know certainly that the Pope cannot erre in these things that belong to faith because the authority of determining matters of saith resideth in the Pope yet ignorant people are made to believe that Papists have the consent and practise of the primitive Church along with them and Melchior Canus lâ—c Theol. lib. 7. cap. 3. num 10. Sequi majores nostros per omnia in illorum vestigiis pedes nostros figere ut pueri faciunt per lusum nihil aliud est quam ingenia nostra dâ—mnare judicio nos privare nostro facultate inquirendae veritatis i. e. to follow our ancestors in all things and to â—race their footsteps and fixe in them as children use to do in play is no other thing but to condemn our own wit and to deprive our selves of our own judgement and faculty of searching the truth Salmeron in cap. 5. epist ad Rom. disp 5. asserteth quo juniores eo perspicaciores sunt doctores and citeth Exod. 23. follow not the multitude viz. of ancients This is sufficient to prove that as the Papists are jealous of Scripture so are they of the Primitive Church her consent But it is alleadged that ye have the word of God for your warrand Matth. 16. 18. Matth. 18. 18. 1. Tim. 3. 15. To this I answere that the first Text is meaned of the collective body of the Church which fall not away this is clear from the context for it is the Church builded on that confession mentioned by the Apostles and an house so builded cannot fall because it is builded on a rock Matth. 7. 25. Yet it will not follow that there be no drops in it for particular beleevers cannot totally and finally fall away but that they are infallible who can say see Iohn 10. 28. and comyare it with 1. Cor. 13. 9. Iames 3. 2. beside your own writters interpret it so see Melchior Canus lib. 5. de loc Theol. cap. 5. and Panormitan on the place The second Text Mat. 18. is to be understood of a particular Church which you grant is not infallible so Chrysostom interpreteth the place and it is further clear from the Connexion for it is the Church to which appeals should be made in prima instantia this undoubtedly is a particular Church But admitting that it is meaned of the universal church your Pope nor your Church is not it The third Text 1. Tim. 3. 15. holdeth forth no more then what is granted in the answer to the fourth question or if you please to take learned Cameron his exposition who knitteth these words with the 16. verse you may do well But what ever be the priviledges of the true Gospel Church which is the Bride of Jesus Christ Rome hath forefaulted all these and is but a leprous part of the universal Church you grant that the church of Rome is but a particular church Why plead you then for the whole priviledges of the universal Church Is not this absurd arrogance Nor doth Calvin Hospinian Luther or White speak absolutly as ye alleadge but assert that the generality for a time was leavened by Popery which is truth But what then followeth That the mysterie of iniquity did arise by degrees and over-runne all for the most we grant so did the Arrian heresie therefore was not Athauasius and such as adbered to the truth right in their way The whole world in the Apostles time did ly in wickedness 1. Iohn 5. 19. Therefore were they not Sons of truth who endeavoured a Gospel reformation Your last hold is tradition and you say we are commanded to hold them 2. Thes 2. 15. for this you cite Aug. Cyprian St. Dennis Epiphanius To this I answer we are not against Apostolick traditions nor Church history in matters of fact We make use of traditions there mentioned But for your Legends we deny that they are such and disclaim them Have you Sir learned Logick Why do you argument so a genere ad speciem affirmative Is this a good argument Est annual ergo est homo he is a living creature therefore he is a man Can this be better there were traditions delivered to the Church of Thessalonica ergo yours are these Credat Judaeus Appella Secondly If there were unwritten traditions why do you dare to writ these things which the Apostles would not writ Thirdly Will that argue the Scripture of imperfection You may as well argue the Minister writteth a book the summe of which he hath preached to people Ergo his book is imperfect You have then to prove for your end that these traditions mentioned 2. Thess 2. 15. were
the unlawfulness of it nor all the Rhetorick of Muretus can wipe off For as an excellent Poet saith on that subject Maribus ore oculis atque auribus undique ano Et pene erumpit qui tuus iste cruor Non tuus iste cruor sanctorum at caede cruorem Quâ—m ferus hausisti non poteras coquere Eighteenthly Ye call your selves the Universal Church which was never attributed § 18. Inst. to the Church of Rome in the Apostle Paul his time notwithstanding that then their faith was spoken of through all the world Rom. 1. 8. Beside ye are but a particular Church at best not so numerous as we and the Greek Church are with whom we joyn in one Confession except about the manner of the ProcessioÌ„ of the Holy Ghost As witnesseth their Confession set forth in the name of the Greek Church by Cyrillus Patriarch of CoÌ„stantinople and printed Anno 1633. which booke can easily be produced Whereas ye bragge of Unity ye are great Schismaticks renting the universall Church and taking the tittle from them to your selves Ye are miserably divided within as appeareth from the strong factions of the Councill of Trent and these hot skirmishes amongst Jesuâ—ts Dominicans and Jansenists lasting to this day Moreover the scripture calleth Rome Bâ—bylon the scarlet whore according to your own Interpreters upon Rev. 17. 18. which Babylon is to be destroyed Reply You accuse us for calling our selves the Universal Church and yet would willingly Papists Reply take that title to your selves if the common practâ—se in all Ages to your shame and discreâ—it did not oppose it None acknowledging your Church under this title but all generâ—lly ours But I have heretofore told you why the Roman Church is called the Catholick as being the Mother Church constantly since the Apostles times which hath a power of head-ship and jurisdiction over all the rest holding communion with her through out the world Then you say we are but a particular Church not so numerous as ye and the Grecians with whom ye joyn in one Confession of Faith except about the manner of the procession of the Holy Ghost Which it seemeth you hold but as a trissle although it maketh no distinction betwixt the second and the third Person of the Trinity for where there is no Procession and relative opposition in the Trinitie there is no distinction say Divines after Iohn Damascene yet notwithstanding ye joine with this in the confession of faith albeit they plainly disclaim them in the censure of the Orientall Church where chap. 7. 12. 13. 21. they hold Transubstantiation seven Sacraments an unbloody sacrifice prayers to the saints and for the dead whatever you alleadge of that confession of faith printed only in the last year But however this sheweth the Protestants weaknes and wavering faith that they claim the Grecians and Lutherians albeit both do openly disclaim them Neither do you prove better our division amongst our selves seing all the parties in the Council of Trent subscrived the Canons thereof nor doth the hot skirmishes betwixt Jesuits and Dominicans in school questions hinder their Unity in all the tenets of the Catholick Church both being willing to subscribe them with their blood as amongst Jesuits many do to this day As for Jansenists we altogether disowne them and to make you more numerous if ye please are well content that in many things you call them yours I am content also Rome be called the scarlet whore Rev. 17. 18. viz. Rome under Pagan Empeâ—ours But was not the Church of Rome then in her greatest integrity and virginity under the Apostleâ— St. Peter and Paul who praising her faith as spoken of through the world both declare her Universality and speak of her preheminence Duply I had reason to challenge your usurpation Prote ∣ stants Duply of the Catholick title for your own Pighius Eccl. hierarch lib. 6. cap. 3. saith Quis unquam per Romanam Ecclesiam intellexis universalem He thinketh it absurd and repugnant and so it is As for the Grecians I can presently produce their Confession †See it set down after the Preface Printed not the last year but 30. years ago and upward wherein they disclaim seven Sacraments the unbloody service of the Masse prayers to Saints or for the Dead Purgatory Transubstantiation c. And Dr. Rivet in his 3. Tom. pag. 1257. setteth down at length how the Jesuits by money and moyen of the French Ambassadour accused the same Cyrillus of treason before the grand Segniour and said that he favoured the King of great BRITTAIN by which accusation he was for a time thrust out of charge and forced to flee anno 1627. but afterwards by the good providence of GOD restored the Greek Church would owne no other Patriarch during his absence and how sore he was persecuted thereafter see Hornbeck in his Summa Contro As for the Jansenists you gift us with them calling them ours So Augustin and the Dominicans are ours also in this so your unity and universality â—s not so much as you pretend You grant also that the scarlet whore Rev. 17. and Babylon is Rome but under the Heathen Emperour and not as it is now under the Pope Your own Ribera refuteth you fully in this for he saith †So saith Sixtus Senensis and Baronius also that it must be meaned of Apostat Rome in the time of Antichrist because she is called an adulteress the mother of harlots but there can be no adultery where Marriage was not once Secondly The people of GOD are required to leave her lest they partake of her plagues But they were never incorporated with Pagan Rome as Christians for they had no communion with Pagan Idols Ergo if your Church be the Mother of Fornications and less numerous then these who hold the Scripture for the rule in no sense can ye be called the Catholick Church Ninthteenthly Ye make the Pope Christs § 19. Inst. Vicâ—r on Earth Peters successour the head of the Church an infallible man a Demi-God Whereas all the Apostles were equal in power and dignity Matth. 20. 26. And Cyprian lib. 3. de unitate Ecclesiae saith hoc idem Petrus quod reliqui Apostoli pareâ— consortio dignitate Peter was one with the rest of the Apostles in dignity and fellowship Ambros de Sp. S. lib. 2. cap. ult Nec Paulus est inferior Petro. see August ad Hieron epist 97. and Hierom ad Evagr and Cyprian epist ad Quintum 71. Prophets and Apostles were not infallible except in penning the Scripture Did not Moses speak unadvisedly Psalm 106. 33. the Prophet Elisha professeth that the case of the Shunamit was hid from him 2. Kings 4. 27. Nathan gave forth a verdict to day and made a retractation to morrow 2. Sam. 7. Peter controuled the Heavenly vision and knew not what to do Acts 10. 17. And shal your sinful Popes then be infallible who will believe it Is it not then
uncleanness which would make chaste ears to â—ingle And that men who in hainously are not bound to repent imediatly as it is fully proved by Reverend Learned Mr. MENZIES in his Papismus Lucifugus pag. 158. to 169. And when it is defended that minus probabile may be chosen although it have no ground in scripture contrar to more probable grounds and the stream of Doctors doth not this open a door to make the may of Christianity broad whereas the scripture calleth it strait and narrow Thus ye gaine proselites And it is observable that manâ— loose livers in the land who are adversarieâ— to the power and puritie of Religion hate to be reformed do encline to Popery And to me it is not minus probabile that it is only upon this account We are not against fasting chastity mortification Nor do we say that men sin not willingly or that good workes are impossible yea we hold them necessar to salvation Only we deny that faln man can be justified by the workes of the law otherwise we needed not a Saviour not a Gospell-remedy It is your ordinar way to mistate questions and then intend a skirmish which is easie work this is a sinfull and shallow evasion Thirdly You fall out with bauling expressions which rational men cannot value much and scoâ—fe at these worthies who did take their lives in their hands and closed with persecuted truth neither for gaine nor for honor but for conscience sake Was not this a commendable duty If self denyall be not a chief ingredient in Christian performances I know not the Gospell You assert that it was blindness not integrity I averse it was integrity and not blindness Who art thou that judgest another mans servant remember thou shalt be judged You talk much concerning the authority and unity which is amongst you but some who were at Rome and have come not long ago from you to us againe tell what sort of integritie puritie and chastitie is amongst you So it is no wonder albeit many tongues and pennâ— be employed to pull down that whorish Babell which ye call Zion Fourthly You imply that none can be saved but such as are subject to the Pope Therefore our run-awayes must nor be apostats with you for they are Prodigals returned and lost sheep found When I pray you went they from you to us Were they not baptized in our Church and partakers of all ordinances with us till of late Then I pose you and them again whither ye damn all who are not Popish and judge them unconverted If they be Hereticks in your sense this must follow Yet you have nor the confidence to speak it directly And sure I am Scripture requireth not subjection to the Pope as an article of the Creed If without this â— man cannot be saved albeit he believe and live like the Gospel the Apostle Paul was no chosen Vessel which is contrar to Scripture there was no Pope in his dayes nor long after that Your Church hath been visible by bell book and candle fire faggot pomp policie Your Pastours are more for the fleece then the flock Ye are superstitiouâ— by addition substractioÌ„ multiplication without any warrand Your Ceremonies are partly Paganish partly Jewish and for the most Schismatick so not religious nor venerable Your miracles woÌ„ders are such that it is good for you to have them wrought in America and told in Europe Like are ye to him who cometh with lies and wonderâ— 2. Thess 2. 9. Your conscience can witness what Leger-demain is in these And it is our way to try miracles by the Scripture I wish Infidels were converted to the Christian faith and not to a faction By the Scripture noâ— by fopperies and military Compulsators Stephen the Apostles and some primitive Fathers were Martyrs but they died not in the Romish Faith as it is now mantained And how can your Church be called Catholick which is a particular one wherein be many dissenters It is not strange to us albeit ye indulge them who runne away and Apostatize from us but it is strange why they have done so and what hath sascinated them to burst all bonds and swallow on a sudden the whole bulk of Popery It requireth an Ostrich stomach to digest such iron Where in did Gospel-truths Gospel-worship or their mother and nurse weary them testifie against her if they can Fifthly You say we have Faith without unity then you grant us faith and our unity in fundamentals is more then your own A Church without a head We acknowledge no Pope head of our Church Christ is our head and the visible Government of the Church is Aristocratical not Monarchical the mystical Members of his Body are united in him so we are not a body without united members Neither want we a Judge in controversal matters It is known that many points of Christianity cannot be judged by râ—en because the Kingdom of Grace is within us and consisteth not in meat or drink but righteousness peace and joy in the holy Ghost Rom. 14. 17. Who will say that the hidden man in the heart can be cognosced by any external living judge on earth The spiritual man â—udgeth all things but he himself is judged of no man 1. Cor. 2. 15. The written word is the rule of this and other such cases For other matters we have Councils and Church Ruleâ—s appointed by the supream Judge who are bound to discern according to Scripture and all are appointed to obey them in the Lord so we have not a Law without a Judge The golden Altur is our Altar we have sacrifices of Prayer and Praises and one living sacrifice is better then many carcases that is reasonable service Rom. 12. 1. Then we have order and decencie and such positives as set forth the worship in a Gospel way without pâ—mpous observation therefore we lack not an Altar Sacrifices and Ceremonies in such manner as Gospel-work under the New Testament requireth Our Sacraments are instruments to seal and sanctifie our rule is infallible for it is Scripture the grounds of our faith are such as will not make us ashamed for we have his revealed will and word for it Therefore it is a calumny to say we have Sacraments which do not sanctifie Doctrine without infallibility and Belief without a ground If our Preachers had runne unsent the Lord had not sealed their Ministrie with such success Ier. 23. 32. It may be spoken without vanity to the praise of free-grace that there be many real sincere serious solid Christians in BRITTAIN Blessed be the Lord we go not without our CoÌ„verts who can speak with any adversary in the gate And they will and do bless our Ministry upon the brink of eternity which hath been the power of GOD to their Salvation So our Ministry is not without a call we say not that any divine command is in it self impossible to be keeped but that fallen man through his own fault is imperfect in obedience