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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A64363	Mr. Pulton consider'd in his sincerity, reasonings, authorities, or, A just answer to what he hath hitherto published in his True account, his True and full account of a conference, &c. by the said Tho. Tenison.	Tenison, Thomas, 1636-1715.	1687 (1687)	Wing T703; ESTC R241	65,495	114

takes up that which is later and prefers it before that which was earlier in the Church Whereas Tradition descends but does not ascend Now Learned Men of his own Communion allow that the ancient Church did not receive his Additional Canon any more than the Reformed will allow his Additional Creed When both are reduc'd to the ancient Standard the Church of God will enjoy a greater measure both of Truth and Peace I will lay before the Iesuit the Judgment of a Sorbonist who has read as many Ecclesiastical Books and made as great Collections as he pretends to and to better purpose than has yet been manifested by him I mean Mr. Ellies du Pin Who says of Tobit Iudith Wisdom Ecclesiasticus the second Book of Maccabees the History of Susanna and Bell that they are Books left out of the Canon by the Jews and by many ancient Christians and since that received by the Church He says this but in other places he for Church-Reasons is not so constant to himself I might therefore have rather mention'd the great Cardinal Ximenes whose Polyglot Bible was dedicated to Pope Leo the Tenth the Pope in whose time Luther liv'd and in express words by that Pope approv'd That Cardinall in his Preface does thus instruct his Readers That the Pentateuch is set forth in a threefold Tongue Hebrew Chaldee Greek with Latin Interpretations of each That the Hagiographa and Prophetical Books are in a twofold Tongue Hebrew and Greek with Latin Versions But as he goes on the Books out of the Canon which the Church receives rather for the Edification of the People than for confirming the Authority of Ecclesiastical Doctrines are only in Greek but with a twofold Latin Translation the one St. Hierom's the other the Interlinary reading word for word This may satisfy Mr. P. if he be a reasonable Man that he was not infallible when he denied there was any Canon like ours at Luther's appearing Mr. P. will perhaps say for something some Men will say when they cannot say that which amounts to an Answer that he has produc'd greater Authorities and that du Pin and the Cardinal are not his Popes I come therefore 2 dly To the Examination of his Authorities after having suggested this general Answer to those or any others which he shall be able to bring forth out of his Magazine of voluminous Collections That is to say that the Apochryphal Books being valuable some Churches received them as a Secondary Canon so his own Sixtus Senensis called them and yet not as a Canon of Faith but Manners And the Fancies of Men after some Apocryphal Books were read in Churches being apt to affect the introducing of more it was thought Prudence to limit that Secondary Canon lest Books should be multiplied to the hinderance of the Scripture and the prejudice of Truth Our Church instructs the People in the Reason of the Reception of the Apocryphal Books and the distinction of them from the Primary Canon out of S. Hierom. Article 6. Holy Scripture containeth all things necessary to Salvation So that whatsoever is not read therein nor may be proved thereby is not to be required of any Man that it should be believed as an Article of the Faith or be thought requisite or necessary to Salvation In the name of the holy Scripture we do understand those Canonical Books of the Old and New Testament of whose Authority was never any doubt in the Church Of the Names and Numbers of the Canonical Books Genesis Exodus c. And the other Books as Hierom saith the Church doth read for Example of Life and Instruction of Manners but yet doth not apply them to establish any Doctrine Such are these following the three Books of Esdras c. Mr. P's great and leading Authority is the third Council of Carthage in which if you give credit to a Man that witnesses for himself that he has read all Ecclesiastical History the Books we call Apocryphal were found to be of equal Authority with the rest and consequently received into the Canon Here I intreat the Reader to make with me these Observations First Mr. P. notes on his Margin concerning the Council of Laodicea that it was only a National Council of no general Obligation but he points not at his Council of Carthage which was later and but a Provincial Council with any such marginal Finger Secondly Whereas he says that the Council of Carthage was confirm'd in the sixth Council of Constantinople in the Year 680. he forbears to add that there was no Enumeration of Books in that Council and that the National Council of Laodicea was there confirmed as well as the Provincial Council of Carthage And he observes not that the Council of Laodicea was confirm'd by the great Council of Chalcedon not so the Council of Carthage This sure was done to show his Impartiality Thirdly He observes not that the Council of Laodicea was taken into the Code of the Universal Church but not the Council of Carthage The first Collection of that Code ends with the second General Council the first of Constantinople It is true that Council ended about 16 Years before the Synod of Carthage but the Collection was not made so soon tho before the Year 431. Nor is the Council of Carthage added to that Code in the Collection made afterwards It is true it is in the African Addition in Dionysus Exiguus but in the more ancient one it is not to be found Fourthly He omits the Note in the Collection of his dear Friends Labb● and Cossart put under this 37 th Canon of Carthage about the Scriptures A certain Ancient Code has it thus Touching the confirming that Canon Let the Transmarine Churches be consulted There was no full Satisfaction among them in these Additional Books and for satisfaction they did not refer meerly to the Roman Church 5ly This Canon could not be a Canon of the third Council of Carthage held as Mr. P. says in the year 397. for Relation is had in it to Boniface who began his Pontificate about the year 419. 6ly It is not true that this Council found these Books to be of equal Authority with the rest 1. Learned and impartial Romans do not say what Mr. P. does and the Presumption of the Fathers of Trent in setting them upon the same Level is very heinous as well as very new Cardinal Cajetan was much of another mind but neither is he Mr. Pulton's Pope 2. The former Books of the Old Testament for about that Canon is the Contest were own'd by Christ himself and St. Paul But these were not could not be so And the Canon of the Israelites in Iosephus is ours 3. The Council of Carthage call'd these Books Canonical upon no other account than as Books allow'd to be read in Churches This is clear'd by the latter part of that supposed Canon for there the Fathers would have it known to

Iohn said There are three that bear record in Heaven he should have told us there are but three 5. He charges me with three Calumnies upon my telling the story of Abbot Theodore tho it be told by me out of the Acts of his Council of Nice as published by his Brethren Labbe and Cossart whose very Pages are cited 6. He has found in one of his Store-houses i.e. in the Guide in Controversie that the Rock 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in Greek is in the Syriack Kypha which is of the Masculine Gender as if the Primitive Translator if Saint Matthew's Gospel was Translated out of Hebrew could have better render'd his sense by a word of the Masculine than of the Feminine Gender If that had been his opinion he would have done it 7. He formerly reflected on the Greeks as Lyars and Hereticks Now he professes † that he said it not in his own but in my opinion This is for the sweetning of the Greeks in the Morea He is very politick in nicking of Junctures 8. He says I mistake when I assert That the Roman Church proves her being and Authority out of the Scriptures To say that they can or do prove it out of the Scriptures is a mistake I am not apt to be guilty of but to say that they attempt to do it is none for to this purpose they alledg so very often Hear the Church and Thou art Peter c. 9. He calls for our Catalogue of Witnesses against their Errors Yet he had heard of the Works of Illyricus and others of this nature And I am not ashamed to own that I published in the English Tongue divers Months ago the Testimonies of Writers in the several Ages of Christianity against Transubstantiation 10. He pull'd a Book of written Collections together with his Breviary out of his Pocket as sure as he put my Paper into it and there were eyes enough to discern it and now he denies he ever produced it perhaps he never read out of it or according to his Evasion about shewing Luther's works he never produc'd it in the Pulpit 11. He mentions a place in St. Ambrose which in his Opinion is evidently against me and which he says I refused to hear It was not worth either my Attention or my Answer for I had before told him the true Meaning of all such Places viz. That Consecration altered Sacramental Elements from common to Sacred things in use and benefit and that the Fathers used the same Expressions about the Water in Baptism as about Bread and Wine in the Lords Supper whilst no body imagines the Substance of the Water is by the most powerful benediction remov'd In that very Chapter a fragment of which is cited by Mr. P. St. Ambrose compares the Change in the Lords Supper upon Consecration with that in Baptism and proves the Change of Baptismal Regeneration by that with which he had just before illustrated the Change in the Eucharist the Miraculous Conception of Christ in the Blessed Virgins Body Disputants who like unsatisfied Beggars will still ask on extort a Reproof instead of a Grant. 12. He Charges me with a Reflection upon the Apostles who preached in rich and warm Countries because I took notice tho from Balzac a Papist that Missionaries chose such places rather than Nova Zembla But he takes no notice of the Argument it self That the talk of Conversions and of Places and Numbers and Qualities is insignificant unless it be first prov'd that men are not made Proselytes as the Scribes and Pharisees made them but converted to True Religion But enough if not too much has been said in Answer to Objections which are not real Difficulties Perhaps my Readers have already taken Compassion on themselves and left off some Pages before they have come at this And I think it is time to relieve my self after having been concern'd in a Controversial matter which in the nature of it I do not much relish and which by the length of it has created in me a most ungrateful Satiety FINIS ERRATA PAge 20. l. 15. for Homouslon read Homousion Marg. for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 21. Marg. l. 9. f. At r Aut p. 26. l. 30. f. it must be r. they would have it be p. 29. l. 39. f. design r. designs p. 33. and often elsewhere Objection f. Objections p. 52. l. 27. f. Churches r. Church There are other mistakes which are left to the Correction of the Judicious Reader ADVERTISEMENT WHereas there has been a Paper cry'd by some Hawkers as a Sermon preached by D. T. at the Funeral of M. E. Gwynn this may Certify that that Paper is the Forgery of some Mercinary people (a) Mr. Pulton's Remarks p. 38. (b) Concl. of Pax Vobis (c) Reason and Antiquity p. 45. (d) A Reply to the Def. of the Expos. of the Church of England (a) Mr. P's Rem p. 32. (a) Advice to the Pulpits p. 26 27 28 29. (b) See his Rem p. 36. (a) 2 Mr. P's Rem p. 35. (a) M. P's True and full Account Ep. to the Reader (b) M. P's Full Account p. 11. (b) See his Letter here published chap. 7. (a) D. T 's Ac. p. 82. Parag. 17 18. (a) Dr. H. H. Works Vol. 2. at the end of his Dispatcher dispatch'd or Third Defence of his Book of Schism against S. W. p. 253 415. NOTE This S. W. has been generally supposed to be the same Person with I. S. who at this present writes the Pamphlets call'd the Catholick Letters (a) I. B's Life of Luther S. Omers 1624. p. 17 29 39 44 52 c. (b) Mr. P's Full Account p. 11. (a) Fioreti de la Bibia Vulgari Historiati c. Novamente stampati in Milano C. 170. An. 1524. (a) Mr. P's Rem p. 8. (b) Luth. contra Latom Homousion quod Hieronymus optavit aboleri (c) Luth. cont Latom. Etsi Ariani malè senserunt in fide hoc tamen optimè sive malo sive bono animo exegerunt ne vocem profanam Novam in Regulis fidei usurpare liceret * Bell. Pref. ad l. de Chr. p. 227. M. L. contra Jac. Latomum Scribens Anima mea inquit odit hoc verbum 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (a) Mr. P's Rem p. 8. * L. Op. Tom. 3. fol. 231. Liber multis nominibus dignus qui omnium manibus tereretur fol. 232. Relig. causâ sordidissimè victitârunt Neque enim contemnit faelicitèr mundum qui vivit solitarius at qui abstinet à pecuniis ut Franciscani sed qui in mediis rebus versatur neabque tamen earum affectibus rapitur (b) Mr. P's Rem p. 9 10. (c) Conc. Decr. Synod S. Rotomag Eccles. Const. Gall. Capitul 1. p. 209. Moneantur quoque ne MATRES vel Uxores aliasque conjunctas personas secum habeant cum quibus etsi nihil saevi criminis faedus naturale existimari permittat tamen frequenter suggerente