Firmament we may see the singer of GOD so here †See Barron against Turnbul tract 9. p. 643. we may behold divine Majestie Heavenly efficacie the consent and harmonie of parts the fulfilling of Prophesies see August lib. 6. Confes cap. 5. Persuasisti mihi non qui crederent libros tuos quos tanta in omnibus fere gentibus authoritate fundasti sed qui non crederent esse culpandos nec audiendos esse si qui forte mihi dicerent unde scis illos libros unius veri Dei spiritu esse humano generi administratos id ipsum maxime credendum erat The Scripture it self then testifieth whose it is holy men of GOD did so speak and writ that ye may know the certainty of these things Luk 1. 4. and believe them Jo. 19. 35. this is taken from the very Scripture and not from any distinct Tradition from iâ— Beside all this we have miracles wonderful providences sealing this word the testimonie of adversaries Jews and Gentiles to the doctrine therein contained the testimonie of old and late writters to our whole Canon And seeing the Lord hath sealed it and it is called his Testament none should adde to it or alter any point contained therein This is expresly forbidden Deut. 4. 2. 12. 32. Pro. 3. 6. how grosly Papists make void the Testament of the Lord by new datives and in that are like the Pharisees Matth. 15. 3. 6. shal appear hereafter Answer fourth Although all books †The Papists reject some of these Apocriphal books from the Canon of Scripture aâ— Esdras the book of Baruch c. are not rejected by us upon this account only because the Iews did so but for many other good reasons for self-murder is commended in Razis there contrar to the 6. Command c. The authours crave pardon for that which is spoken amiss whereby it is acknowledged that they had not the spirit of infallibility in all ages exceptions were made against them as is well proved by our Divines S. Thomas and Nicodemus Gospels have approbation of none so need no refutation Now I referre it to any Reader whither this first reason be sufficiently refuted or if this reflecter understandeth Logick or himself who thus reasoneth The number of Scripture bâ—oks is controverted therefore that which on all hands betwixt PROTESTANTS and Papists is acknowledged to be Scripture is not the determiner of faith Who will not perceive here a mis-stated question and gross non-consequence Yet no greater not that concerning the Messias which deserveth no answer being so absurd and bordering with blasphemie The second Reason Why Scripture cannot Pa. Rea. 2 be the rule of faith is because PROTESTANTS believe many things whereof the Scripture maketh no mention at all as the keeping holy the Sunday for the Sabbath or Saturday the procession of the Holy Ghost from the Father and the Son the Trinity of Persons in God that there is one person although two natures in Christ for the Scripture maketh no more mention of Persons then of Papish-tran substantiation that Baptism of Hereticks is not to be reiterat against the Donatists that Ordination of lawful Ministers should not be reiterâ—t against Marcion that Baptism and the Lords Supper are Sacraments which are the very fundamentals of your Religion I answer to this that errour is broodie for ere it be confessed by some men they will Pro. An. 1 broach absurd Tenets and shake foundations which appeareth evidently here For this man deâ—yeth the Articles of our Creed to be grounded on Scripture which is most abominable to utter What is not the Trinity the Sacrament of Baptism and the Supper scriptural truths Let not this be heard in Gath. This giveth the Council of †Sess 7 Can. 1. de Sacr. in gen Trent the lie so the author is anathematized by them Let Papists read such as writ positive Divinity these points are aboundantly proved by them from Scripture Catechists will teach them to speak better and it they be not founded there why do your own writters prove them thence Secondly The mysterie of the Trinity is directly in Scripture 1. Io. 5. 7. there are An. 2. three which bear record in Heaven the Father the Word and the Spirit these three are one The Word Person is in Scripture Heb. 1. 3. we indeed make use of words in the doctrine of the Trinity which are not Scripture words but all the things are there otherwise our foundations would soon dissolve This is Augustins answer against the Arrians Contra Max. lib. 3. cap. 5. and Naz. Orat. 5. de Theol. yea your own Bellarmin lib. 2. de Christo cap 2. saith Quadam verba sunt utilia ad explicanda mysteria Scripturae quae licet in Scripturis non habeantur eorum tamen aequivalentia semina ibi habentur i. e. Some words are necessar for explaining the mysteries of Scripture which though they be not contained in the Scriptures yet their parallels and seeds are contained there This he proveth by instances cha 3. 4. 5 which I need not to translate So that the Tenets which we mantaine concerning the Trinity and the two Sacraments being Scripture truths it is gross to say we have no Scripture warrand for these seeing we may make use of words for explaining divine truths any may behold the weakness of this Reply The name Trinity and Sacrament is not in Scripture therefore the thing is not there As for the Sabbath we once prove from Scripture that Saturday is no Sabbath to us Col. 2. 16. 17. then from Scripture that one day of seven behoved to be observed by reason of the fourth Command which is Moral Secondly That the seventh in number â—â— Moral the seventh day in order only ceremonial Thirdly That the Lords-day by right succeedeth †See Palmer Candrey about the Sabbath as is here made out And what day can be more sit then that on which Christ Jesus arose and put an end to the work of Redemption Then our Lord came in amongst the midst of his Disciples Io. 20. 26. which Mâ—ldoâ—at on the place confesseth to be some proof to shew that the Lords-day hath its origen from the will of Christ Acts 20 7. The Disciples conveened to the worship and the breaking of bread that day and 1. Cor. 16 they had their collections that day Hierom contra Vigilantium sayeth that per unaâ— Sabbati is understood the Lords-day And Rev. 1. 10. There is express mention of the Lords day on which place Ribera the Iesuit remarketh that in the Apostles times the solemnity of the Sabbath was changed to the Lords-day and consecrated by the Lords Resurrection Esthius on Gal. 4. v. 10. refuteth you fully by saying Diei Dominicae observationem Apostolicam esse constat ex Scriptura i. e. It is clear from Scripture that the Apostles observed the Lords day How then can you say that we have no Scripture for it Thirdly That the holy
not to be thought that privat mâ—n should be barred from searching the scripture seeing it is contrar to that text John 5. 39. where if by searching the Scripture you mean the reading and interpretation of it that cannot be the sense of it For the Apostle Paul saith 1. Cor. 12. GOD hath set in the Church Prophets Apostles Doctors c. Then he addeth are all Apostles are all Prophets are all Doctors do all interpret Then this doth not belong to every man to read and interpret Scripture but to search the deep meaning and sense thereof from the Doctors of the Church For the Jews did search the scripture reading and hearing it read in their Synagogues and yet did deny Christ to be the Messiah which scripture doth clearly testifie Even as Protestants do read Scripture and in it the real presence the power to forgive sins granted to men justification by faith and good works anointing the sick virginity preferred to marriage and yet deny all this Wherefore as Christ exhorteth the Jews to do it with greater reflection and attention not superficially turning and shuffling it over as Protestants do so do I exhort them The word is the sword of the spirit upon which you inferre should any privat man be disarmed amongst his soes So let me tell you that the Apostle calling it a sword sheweth that it should not be put into a mad mans hand or in the hand of a fool i. e. Poor ignorants who as Peter saith wrest it to their own destruction and yet this is your consequence if it should be granted to all privat men Children and fools get not arms amongst their foes wherewith they might rather wrong themselves then their enemies but are under the protection of their Paedagogues and attendants And so the ignorant should not easily handle the sword of the word being ignorant and only capable of the letter but should receive the sense thereof from the Church and her Pastors that it may be to them an arme of defence Pro. Duply 1 Answer first All this is answered fully in the return of the first question to which place I referre the Reader lest I make idle repetition If the rule of right reasoning had been observed nothing of this ought to have come in formerly but here in its own proper place I distinguished betwixt privat men and privat interpretations then betwixt the extraordinar gift of interpreting and the ordinar Thirdly Betwixt the priviledge and the exercise Privat men have the priviledge to search the Scriptures you say it should be by no other then doctors if that be true then the Lord Jesus did not direct the people who heard him to use prayer and meditation for knowing the Scriptures but to go to their rulers Scribes and Pharisees who did what they could to make the Scriptures testifie against him and all his I appeal to the conscience or reason of any if this exposition on the place can hold water Or if an indvidual act such as this being performed by another is an obedience to a command If this exposition be good then when the Lord pronounceth the man blessed who meditats in the Law day and night the sense of it must be if his Pastors do it for him it is enough Who will admit this But the one is as true as the other Secondly You contradict your self for once you say that privat men should not interpret Pro. An. 2 Scripture but take it from the mouth of the church then immediatly you exhort them to do it not superficially but with attention and we exhort to no more Thirdly You make all the people who are Pro. An. 3 privat men mad fools and Children by your coÌ„parison in whose hand the word of GOD should not be put then it must be taken from them and how agreeth this with the former exhortation What if this were told to the Kings and Queens who are Popâ—sh By the testimony of your doctors ye are all de clared unfit to rule others for mad men fools children caÌ„not govern In effect ye guide theÌ„ as such in divine matters for ye muzle and blindfold the people all this passeth under the notion of Paedagogy But sad is the case of such pupils â—f they knew what belonged to their peace Let ignorants be catechised and trained in the ways of GOD this may make them more discerning of the sense and meaning of the word of God Seneca telleth Coenant nobiscum quidam quia sunt docti alii ut sint doâ—li Some men suppe with us because they are learned others that they may be learned The testimonies of the Lord make wise the simple should they then be deprived of them Question sixth Ye agree not about the Pa. Qu. 6 rule for some cast at the Epistle of James others receive it Answer None of the pure reformed do Pro. Qu. so it was only rejected by some Lutherians in which we do not owne them Secondly The number of Scripture books is not the question but whither these mantained by all be the rule of saith Seeing all men are murable creatures and at their best state vanity Popes clash with Popes Councils with Councils Pulpits with Pulpits let any judge whither it be safest that the revealed will of God be our rule or the dictats of self contradicting men Reply You say none of these pure reformed Pa. Reply reject the Epistle of James and you disclaime the Lutherians who do so and they you for I am confident they will acknowledge none for pure reformers who take an Epistle for scripture which they hold to be none Then you say the number of Scripture books is not the question Sir you move questions as you please but hear Mr. Hooker one of your most learned Protestants lib. 1. Eccl. pol. Sect. 14. pag. 36. of these things necessar saith he the very chief is to know what books we esteem holy which is impossible for it self to teach Apply this to your only determiner of faith in your first answer And truely I think this should be the first question of all to the pure reformed according to the pure word of God as you cal them which are the books of the pure word of GOD Now if you answer these are mantained by all which you make the rule of faith how few books of Scripture shal be this rule if any at all For there be few or none whereof some have not doubted or flatly denyed Saint Augustin contra Faustum Manichaeum and lib. de mor. Eccl. cap. 1. Saith the Manichees did deny Moses and the Prophets the Jews did deny the New Testament What books of Scripture are mantained by all For by that you make the consent of all judge of canonical Scripture how then can you disclaim tradition and say immediatly after men are mutable creatures and at their best state vanity Seeing upon the consent of men ye take up your rule of faith and number of Scripture books I know other Protestants
hoâ—ny or milk â—o the Sacrament of the Supper Neither is it reason to â—rgue from tâ—e name to the thing Wâ— call it Baptiâ—m with the Scripture And seeing his implyeth washing with water â—â— is grâ—â—â— superstition to do this without a warrand which hath â—o relation to washing 〈◊〉 would have mâ— râ—semblance with that then salt The name Sacrament is acknowledge I not to be a Scripture word But what Logick is thâ—â— The seals of the Covenant are named Sacraments by the Church Ergo we may adde materials to the work without a warrand The practise of the Baptist objected by me seemeth unanswerable for you fail by it as by a rock which is not candid dealing Yet it is your ordinar manner to pass with silence material arguments Seventhly Ye adde to the Bible humane § 7. Inst traditions which ye equalize and in a sort preferre to it This is point blank contrar to the Word Deut. 4. 2. Rev. 22. 18. If any man adde to these things GOD shal adde to him the plagues written in this book so ye have â—o fear a plague in due time Reply These are open calumnies made Papists Reply to deceive the people in Pulpits as I have shewed reflecting on your sixt answer And prove againe summarily by this Syllogism what is expresly contained in Scripture is not contrar to it But this is expresly commanded 2. Thess 2. 1. Hold fast the traditions which ye have received Neither are your citations of Deut. or Rev. to any purpose For when it is said there If any man shal adde to these things GOD shal adde to him the plagues written in the book Of necessity it must be understood of these books only adding any thing as a part of them otherwise it will exclude all other Scripture as well as tradition But it may be you think the Revelation the last written book of Scripture and that St. John there did speak of all the Bible But this is a conceit out of ignorance seeing Chemnitius your great Gun sayes his Gospel was written after the Revelation And some say so of his Epistles in the very last of which and last verse he sayes I have many things to writ unto you but not with pen and ink but I trust to come unto you and speak face to face But ye would not have believed him speaking face to face who will believe nothing but that which is written Answer You again defend traditions by your old argument A genere ad speciem affirmative Prote ∣ stants Duply which is none concludent as I have proved fully already upon the sixth question to which I referre the Reader And your answer to the 4. Deut. and Rev. 22. confuteth your self For you grant that it is not lawful to adde any thing as a part of these books Then say I it is as unlawful to adde traditions as a part of the Bible and make an entire object of faith with both which is your doctrine If the Pirrat was faulty for taking a ship Alexander was more faulty by taking of Nations We will put nothing to the Scripture that way For then we might make a new Bible and nothing into our Creed but what was written by the Penneâ—s of it You make me ignorant of the time when the Revelation was written and goes about to father that on me which came not into my mind How far and wherein we hold traditions Vide supra on Quest sixth I have no delight to make repetitions Eightly Ye mis-regard the Lords-day and § 8. Inst celebrate dayes of your own devysing contrar to and without any warrand from the Word see Gal. 4. 10. You reply that these are calumnies for we Papists Reply are taught to keep the Lords-day most religiously and with it the holy dayes of Christs-Birth Circumsion adoration by the Kings presentation in the Temple the feasts of the Mother of GOD of the twelve Apostles of some Martyrs and other Saints upon the same ground of Apostolick tradition and ordinance of the Church which the Scripture commandeth us to hear hold fast so what we do in this is neither contrar to Scripture nor without warrand from the written Word And your citation may be as well applyed against your observation of dayes of humiliation and thanks-giving For that place forbiddeth only Heathenish or Jewish days or dismal days superstitiously keeped on frivolous remarkes See Hierom on the place Aug. cont Argenant cap. 16. and in his epist 118. cap. 7. and hear the same Aug. speaking of all our holy dayes in express terms which Protestants taking away what St. Aug. saith may creep in both ungrateful forgetting of Christs mysteries and unkind oblivion of his Saints You call this Argument a Calumnie but it in too well known how small regard is had Prote ∣ stants Duply to the Lords day throughout the Popes Dominions And how farre other dayes of humane institution are by you preferred to them And for Aug. whom you cite as the main patron of them he was so far from approving the trash of his time brought in by the devices of men in the worship of God that in his 119. ep he sayeth If they continue they will become Heathnish and Judaize in many things So according to Hieroms exposition on the text Gal. 4. 10. concerneth you for some of your stust is Judaicall some Paganish Polyd. Virgil de invent lib. 4. in proaemio sayeth That a verie world of Jewish and Heathnish ceremonies pestereth the Lords field Agrippa de Vanit cap. 6. sayeth That Christians now are more oppressed with ceremonies then the Jewes were The Jewish holy dayes were but few in respect of the Romish for they had but their Passover Pentecost feast of Tabernacles of Trumpets Reconciliation New-Moons Purim and Dedication the most of which were of divine institution These have holy dayes for every Saint All saints all soules for the Cross Corpus Christi two dayeâ— every week Lent fast c. without any warrand from scripture or pure antiquitie For Aug. sayeth ep 86. against Urbicus we are indeed commanded to fast but I find not the dayes prescribed in the Evangelicall or Apostolicall writtings The same saith Socrates that it was left by the Apostles to every mans free choise lib. 5. cap. 22. and Erasmus on the 11. of Matth. complaineth that in Hieroms time there were few holy dayes beside the Lords day but now they were unreasonable and burdensome because of their multitude Thus you see neither Hierom nor Aug. savour your holy dayes unless it be in yoâ—r Utopian tractate contra Argentinant for there is non-such among his workes You might easily perceive that Gal. 4. 10. doth not militate as much against our dayes of humiliation or thanksgiving as your holy dayes if you woâ—ld consider First We have more regarde to he Lords-day nor any of these this we desiderar mâ—inly in you for as ye preferre humane traditions to the Scripture so do you these your dayes
Ghost proceedeth from the Father and the Son is clear in Scripture Io. 14. 16. 17. Ioh. 15. 26. Io. 16. 7. Gal. 4. 6. Fourthly That there be two Natures in Christ is clear Io. 1. 14. The Word was made flesh and dwelt amongst us And Augustin who refuteth Rebaptization mantained by Donatists maketh no use of unwritten Traditions against that errour but of that Scripture Eph. 4. 5. One Lord one Faith one Baptism for he sayeth reâ—urrantus ad fontem viz. Scripturas let us return to the Scriptures which are the fountain then citeh that text mentioned Tom. 7. lib. 5. cap. 26. and Ordination is expressed in that Tense which by vertue of the word excludeth Reiteration It being a matter of Order if it be once done according to the rule 1. Tim. 4. 14. it is enough neither should this be debated here for all that we assert is that all points necessar to salvation are comprehended in Scripture either expresly or cosequentially by general or particular precepts Perinde sunt ea quae ex Scriptuâ—is Colliguntur atque ea quae scribuntur saith Nazianzen †Naz. de Theol. orat 5. i. e. These things which by necessary consequence are deduced from Scripture are of the same force with these which are written in it Let the Reader judge whither Popery be a safe way which buildeth our main foundations upon humane testimonie and derogats so much from the Scriptures of GOD. Yea ere they will give them their due rather will they strengthen Anti-Trinitarians Arrians Anti-Sacramentarians Anti-Sabbatarians Donatists and Separatists The Lord grant repentance to such who leaving the truth have a massed a body of errors Thirdly For that amongst many Versions Pa. Red. 3 yea and corruptions of Scripture which all do acknowledge and each sect imputeth to its adversaries it seemeth very hard to discern authentick Scripture many of the originals being lost and the extract comming to the hands of very few and few understand the Hebrew and Greek tongues wherein they are written and yet of this first of all we must be understood and assured if we will not waver in matters of fâ—â—th Answer first This is a digression to another Pro. An. 1 question concerning the Version for I would ask if there be any right Version at all this will not be denyed for the old Latine translation is acknowledged by you then it is the rule of faith and no humane testimony What doth this arguing prove against the point there be some corrupted Versions Ergo the Original rightly translated must not determine my faith some men are evil cloathed therefore a man should not be well cloathed against the cold there is no consequence there Further this objection maketh the word of God useles to men Now is it like that all should be commanded to go to the Law and Testimony to search the Scriptures if they could not be had by any Yea this Objection spoileth Providence of its rent of praise which hath appeared so visibly in the preservation of the Scriptures And we bless his Name for it that we have the Originals in Hebrew and Greek and so pure a translaon that if any will compare them they wil find great faithfulnes and skill in the translators But to answer this impertinent Objection An. 2. more fully we say that the Version is a Commentary be way of interpretation and we make neither the translatioÌ„ of the 70. nor of the vulgar Latine authentick but wheÌ„ we find errours in either we go ad judicem incorâ—uptum hoc est primaevam linguam to the uncorrupted Judge that is the first language so much speaketh your Acosta lib. 2. cap. 10. and in this rightly But yee Romanists have preferred the vulgar Latine to the Hebrew and Greek whereas it is a corrupt translation as some of your own testifie and corrupteth the doctrine witness that one text for many Gen. 3. 15. Ipsa conteret caput tuum She shal break thy head which is contrar to the Hebrew hu to the 70 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and putteth the Virgin Mary for Christ so overturneth a foundation Pagâ—â—n in his Preface to the Hebrew Grammar saith Optarem ut ostenderent mihi Germanam translationem quae enim pâ—ssim legitur non est Hieronymi incorrupta translatio i. e. I wish they would shew me the Genuin translation for that which is coÌ„monly received is not Hieroms pure translation and Sixtus Senensis Bib. lib. 8. sub finem sayeth Multa ibi sunt parum accommodate versa There are many things in it not fitly rendered so that our Version will be found as good as any And we are not hindered to run to the fountains in case of doubting we make use of these streams as helps and the Version is an humane instrument leading us to the well-head of the Original tongues Dei verbum non est linguased doctrina The word of GOD is not the language but the doctrine saith Rivet in his Isag cap. 1. and we need Grammar more then Tradition for understanding thereof Reason fourth Many cannot read Scripture and more as yet do not understand it the Pa. Rea. 4 Scripture then or written word cannot be the Rule of Faith to these poor ignorants but their Churches or Pastors authority And so it seemeth the Scripture cannot be the rule of faith to all persons or in all points or of any point contained in it self untill I be first assured of some infallible rule that this translation I rely upon is conform to the original in all points and this Bible I am reading is the authentick word of God Answer First This maketh nothing against Pro. An. 1 our assertion wherein it is only said that the Scripture is the rule of faith to a right discerner which is granted by the Arguer in the next reason It is Regula regulativa to all apt and meet to decide all controversies if men have ears to hear what the Spirit saith to the Churches if it be not Regula regulans to some who are ignorant and unstable Vitium ost in Organo the fault is in the Organ It is ill argued to say the Sun shineth not because blind men see it not Secondly They who cannot read the Scriptures An. 2. can hear them read and it is more easie for dark ignorant ones to hear the word read and explained in their own language then to travel from Scotland to Rome to hear the sentence of the Pope for they could not understand the language in which it is delivered they cannot travel through their decretals and acts They know not if it be a lawful Pope who pronounceth the sentence And by their Confessours here they may be and are deceived Thirdly It is the priviledge and promise An. 3. of God to open the heart to enlighten the eyes by the word read and preached but no where hath the word of man this prerogative See Is 32. 3. 4. and Is 35. 5. 6. 7. 8. These are Gospel
directly answered by me whither on man or many should be judge of controversies To this he saith I dare not answer because I will not grant the power either to the high Bishop or general council nevertheless he findeth this to have been the constant practise of the Church both in the Old and New Testament established by the express word of God and received by the Fathers in all ages for in the Old Testament from Deut. 17. from 8. to 13. we read that GOD did command the people in matters of controversie to go to the Priests Levits and judge who should be in those days appointed by him for that end saying and thou shalt do according to the sense of the law which they shal teach thee and according to the judgement which they shal tell thee Remark he saith not according to the sense of the law which thou shalt read but which they shal teach thee not taken according to the privat judgement and spirit but according to the judgmeÌ„t which they shal tel thee where God promiseth out of their mouth judicii veritateÌ„ truth and verity in judgement or as you turn it sentence of judgement See for this also 2. Chr. 19. 8. where Jehosophat established what was first instituted Viz. a council of Levits Priests and chief fathers of Israel to judge not only between brethren and brethren blood and blood but also betwixt law and coÌ„mandments statutes and judgements Not leaving law and commandments to the peoples privat reading and interpretation as you do in your rule of faith In the 11. verse he concludeth thus Amaziah is over you in all matters of the Lord where it is evident that the council and chief Priest is established judge of controversie and not the written Word as every one readeth and expoundeth In the New Testament again you have this practise clearly set down Acts. 15. Where Paul and Barnabas though Apostles themselves go up to Jerusalem about the question of circumcising the Gentiles converted to the faith And there was holden the first council in which this is decided not out of Scripture but by the authority of the Council it self It seemed good to the Holy Ghost and us said they having the assured promise of the assistance of the Holy Ghost as the Church hath at all time Wherefore after the Apostles councils have decided with the same authority and upon the same infallible ground of the Holy Ghosts assistance promised to the Church Many controversies are acknowledged by Protestants for points of faith without express passage of Scripture Marcion teaching that Baptism should be conferred more then once and Donatists that Baptism conferred by Hereticks should be reiterated as invalid are condemned in the council holden at Rome under Melchiadâ—s Pope in the year 313. now what passage of Scripture I pray you is for this Sâ—bellius putting one person only in the God-head is câ—ndemned in the council of Alexandria under Pope Cornelius in the year 319. but scripture maketh no mention of persons Nestorius putting two persons in Christ is condemned in the Generall Council holden at Ephesus under Pope Caelestin the year 434. Yet neither doth the Scripture speak of thâ—â— The Monotheliâ—s giving to Christ one will in two Natures are condemned in the third general Câ—uncil holden at Constantinople under Pope Agathon the year 679. albeit there be no formal scripture for this So you see it belongeth both in the Old and New Testament to the high Priest and general Council to decide controversie either by Scripture if there be any passage clear for that point or without Scripture by Apostolick tradition conserved in the Church which scripture it self warranteth 2. Thess 2. 15. Hold fast the traditions which ye have learned either by word or our epistle but it seemeth you care not who be condemned or by whom if you take away all power on earth to condemne your selves Every Protestant will be condemned by none but Scripture and yet will make none judge of the Canon Version and sense of Scripture but himself All your answer is that we grant the Promulgation of the law to the pure Gospel Church but you shew not what is this pure Gospel Church neither can you infallibly prove the purity of the Gospel it self or that there is a Gospel or the true sense of the Gospel but by the Catholick Church her authority Hear Aug. contta Ep. fund cap. 5. Where he saith I my self would not have believed the Gospel were it not that the authority of the Church moved me to it Now the Catholick Church is that whose faith is spread through all the world in the Apostle Paul his time which maketh her to be justlie called the Catholick Roman Church and whose faith hath been in all ages since Christ which all the records of the Protestant writters witness of the Roman Church wherein the succession of Popes Bishops Councils is made conspicuous to all who have written Chronology or Church history in every age none whereof make mention of your Church or of men professing your tenets before Luther and Calvin from whom ye dissent in many things Answer first This is a prolix reply the Pro. Du. 1 substance of which might have been taken up in seven or eight lines As it is spacious so it is an impertinent rapsodie and like a beggers cloak clouted here and there with divers parcells without any method or cohesion It seemeth to have been taken out of some Index and cast in here to fill the page For the answer was That the promulgation of the law is not denyed to the pure Gospell-Church which is not the Roman-Church for it is impure Is not this a direct answer You prove that there hath been a Ministerial-Church in the old and new Testament which we doe not deny but this is the point did they so pronounce sentence and decide Controversies that all discretive judgement was taken from people or called they themselves infallible whether they had scripture warrand or not Or wil the promise of presence to the Apostles Prophets and penners of Scripture in measure and duration agree to any Church Officers now on Earth Or should promises made to the Universal-Church agree to any particular Church such as Rome Or will promises made to the collective body of the Church agree to the representative unless these be proved you fight with your own shadow For we are much for the authority of Christs Church and think that her judgment of old and late should sway privat men unless they can prove by scripture or sound reason that she erreth We are much for the authority of all lawful Councils and we give them all reverence in regard of the authority of their constitution but if they depart from the scriptures we owe them not active obedience Well speaketh our learned Camero tom 1. tract de infallibilitate ecclesiae So oft as any thing is decreed by a Council or assembly of men appointed by lawfull autharity
alleadge for this that the books of Scripture like the Sun shew themselves to be such to him who hath the spirit But I would ask at such why the Rev. St. James Epistle the second of St. Peter and two of St. John did not shew themselves to be Scripture to Luther that spiritual man and the Protestants very first Apostle in the work of reformation in the end you say Let any judge whither it be safest that the revealed will of God be your rule and determiner or the dictats of self contradicting creatures Where you seem to rubbe on Catholicks But Sir this toucheth not them at all for they profess not to believe self-contradicting creatures but the unanimous consent of Councils and fathers or the Catholick Church known to be the only Church established by Christ and his Apostles and by the continued succession of Popes Bishops and Pastors the unity universality and gifts of miracles in all ages c. Which Christ hath called the ground and pillar of truth 1. Tim. 3. 15. and against which he assureth us the gates of hell shal not prevail Math. 16. 18. and which he hath commanded us to hear otherwise to be holden as heathens and publicans Math. 18. 17. so you see that the written word maketh the Church our judge which we should obey and that ye who make so much of the written word do not believe it when ye do not obey her And here I remarke that Protestant Ministers and preachers deceive the people in that they ground their faith on the written word only and Roman Catholicks say they on humane tradition and their Churches authority which being composed of men is subject to errour Whereas the contrar is true for Roman Catholicks believe nothing which the written word believing both the tradition of the Church and Apostles doth not expresly warrand As for the Church what is more expresly said then what I have cited both to prove that we are bound to hear her Mat. 18. 18. and hold her authority infallible Math. 16. 18 and the house of God which is the pillar and ground of truth 1. Tim. 3. 15. Neither doth it avail you to say this is not said of the Roman Church which is not the universal Church but a particular one a strumpet c. For we speak not of any particular Church when we say that the Church is infallible nor when we say the Roman the Catholick do we understand the particular Church at Rome But that Church which professeth constantly the Romans faith spread in saint Pauls time through all the world As we call yet the Roman Empire that which hath its seat in Vien of Austria Yea Protestants calling their own the reformed Church cannot say but we have one Church on earth which Christ commanded us to hear constantly And if the reformed Church be the true Church then she must have taken the place from that church which was deformed and had fallen into an errour and so deserved no more to be called the pillar and ground of truth or to be heard Moreover the very pillars of the Protestant Religion grant all the world to be in an errour before themselves and so against the express written Word must deny the infallibility of any Church whatever For Calv. Instit lib. 4. cap. 18. saith they made all the Kings and People of the earth drunk from the first to the last and Hospinian epist 41. saith Luthers separation was from all the world White in his defence chap. 37. saith Popery was a leprosie breeding so universally in the church that there was no visible company of men free from it Jewel in his Sermon on Luke 11. The whole world Princes and people were overwhelmed by ignorance and bound by oath to the Pope which if it be true that the Church in former ages did erre the reformed Church may erre that themselves do not deny Thence it followeth clearly that the Protestant Church is not the house of GOD called the pillar and ground of truth that she is not Christs Church against which the gates of hell shal not prevail that none are bound to hear her in matters of faith being subject to errour And so Protestants may well desire men to read the Scripture and believe what they found there but not urge any man to follow their doctrine but in so far as they find it conforme to Scripture which all Roman Catholicks protest they do not As for traditions are we not commanded to hold them in the clear written Word 2. Thess 2. 15. Hold the traditions which ye have learned whither by word or our epistle Protestants read documents but documents by word and traditions are the same thing on which place Chrysost saith It is evident that the Apostle did not deliver all things by writ but many things by word which are worthy of credit as wel as the other That is Christs word as well as his writ therefore we call them divine and Apostolical traditions Aug. lib. 5. de Trinit cap. 23. speaking of rebaptization The Apostle saith he commanded nothing of it but that customâ— which is believed to proceed from the Apostle is opposed against Cyprian in it as many things are which the whole Church holdeth and therefore are believed to be commanded by the Apostles though not written Aâ—d in the first age saint Dennis chap. 1. speaking of the Ecclesiastick hierarchy saith These our chief captains of Priestly function did deliver to us the chiefest and supersubstantial points partly in written partly in unwritten institutions Epiph. Haeres 61. is of the same minde we must hold traditions saith he for the Scripture hâ—th not all things and Tertullian de praescrip grounds his faith on the authority of the Church and what tradition I believe saith he I received from the present Church the present Church from the primitive that from the Apostles the Apostles from Christ Here I hope you see you must either admit traditions as necessar in themselves and infallible in their authority or else disclaim both Scripture and Fathers All that Protestants can say either against the authority of the Church in general Councils or Apostolick traditions delivered by her is that all her decisions and traditions flow from men and so are not infallible But I answer neither were the Prophets Apostles Evangelists who penned the Scripture but men yet I hope their writtings are not fallible or subject to errour Because they were inspired directly and assisted by the Spirit of God The Fathers of the Church have to this day that promise verified to them Math. 28. 20. which was made as well to their successours as to themselves As for that some Protestante speak of an invisible Church composed of the Elect it is but a shift to delude the ignorant for as it is a Maxime of law Idem est non esse non apparere i. e. it is the same not to be and not to appear to be in the matter of any
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
obstinatly deny what they so clearly testifie but to consider and reflect on the Catholick verities there delivered as that Christ was truely the Son of GOD. Answer If my Answer be weak it is the more easily refuted But how can a Scripture Prote ∣ stants Answer argument be weak except it be misapplyed which you do not alleage here I had almost forgotten the reason which is this that all Scripture is like Aesops fables to you unless it be sensed and animated by your Church Hinc illae lachrymae Then you say I am confused in the met od I beginne with the Scripture then I go to the woâ—ship c. Is there any thing jumbled here I know no rule tendered by Methodists for sorting Scripture citations if they be pertiuently cited And whither you speak truth in â—athering contradictions upon me it will afterward appear when I consider your anâ—weâ—s to these 20. texts of Scripture and compare them with your former Replyes it putteth me in mind of our Sea fouls which can flee only above water and slutter on the land So you mount up with humane traditions but can scarcely slutter when you mention Scripture it is not your Element this appeareth by your first Reply and the rest are no better For once you deny that the people I said you call them Laicks not that we deny a distinction betwixt Pastours and people as you would insinuat But to note your vaine appropriating the name of Clergie or the Lords heritage to your Priests as if the people of GOD were not a part thereof contrary to 1. Pet. 5. 3. and as if you had a coÌ„manding power over them For the arrogancy of your Roman Clergie Jerome called them Senatum Pharisaeâ—um the Senate of the Pharisees I say the people are forbidden to read the Scripture by you And that some in SCOTLAND of your way are licensed to read them if this were true why is it a ground of inquisition abroad to have a Bible by them and made a ground of perâ—ecution here in the time of reformation if there be no countermand why is it held a transgression Secondly The granting of a licence to some implyeth an inhibition and ye are wiâ—ty in licensing some few to read it here and none in Italy or Spain For there be no hazard to the Popedom here which might be there if they were not so muzled Next you say the wâ—rd Iohn 5. 39. is not in the imperative but indicative mood for that you cite Cyril and Beza Gâ—ving noâ— granting that it is so it maketh still against your practise Fot they searched the Scriptures with his approbation and our Lord referreth the people to them as the rule of their direction for knowing him which ye refuse to do for ye must have another infallible judge to bear testimonie of him Thirdly You desire people not to shuffle but search the Scriptures I am glad to hear you speak so you yeeld the cause we seek no more Blessed be the Lord GOD of truth Magna est vis veritatis and blessed is the man who meditate in the Law of GOD day and night For your application of the place it is selfish and the similitude halteth on more leggs then one The second Scripture is that 1. Cor. 14. Protestants 2. Inst § 2. 14. which forbiddeth your Latine service If I pray in an unknown tongue my understanding is unfruitful c. How shal one who occupieth the room of the unlearned say amen verse 16. Reply You reply that the word unknown Papists Reply is not in the Original but taken in by interpreters neither is if great inconvenient albeit men pray publickly in an unknown tongue sithence preaching only is for edification and information of the judgment not prayer Iâ— there any scripture forbidding us to pray except the understanding of the hearers be instructed The high Priest amongst the Jews prayed in the sanctuary and was seperated from the people therefore could not instruct their understanding yet that was their forme of publict worship And the Apostle in the same chapter verse 5. To speak with tongues I forbid not I wish ye did all speak with tongues and he desireth them to pray that they might interpret And the Liturgies of the Church are interpreted to the people This scripture maketh more against your Ministers who with extemporarie prayers speak non-sense which hath made one of your own Poets say fools understand not us nor wise men you Answer You have need to understand the Greek tongue better that there be a difference Prote ∣ stants Answer betwixt 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an unknown tongue and when the Apostle saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it needed no other word for that comprehendeth barbarous language as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 doth the known tongue Further he desireth them to pray that they might interpret Ergo it was an unknown tongue Varro lib. 6. de lingua latina when he citeth Aristotles book intituled Absolet names calleth them Glossae Aristotelis any may see more of this in that learned Critick Mausacius †Mausacius in Harpoerationem pa. 352. If you will read the 7. verse the equivalent of it is in the original for he mentioneth speaking in a tongue not understood and is not that an unknown tongue Then it is in a tongue to which the unlearned could not say Amen when one blessed oâ— gave thanks Thus verse 16. and it is the purpose of the Holy Ghost to refute that unedifying way at length by sundry arguments Amongst which this is one that the understanding was thereby rendered unfruitful Therefore the Apostle resolveth to pray with the spirit and the understanding also verse 15. You absurdly contradict the Apostle by your practise and adde in termes that it is no great inconvenient albeit the understanding be unfruitful He saith it is one You deny it Whither shal I believe the Apostle Paul or you I am ashamed of your impudencie herein How dare you Palam in â—s contradict the Scripture Your ragged reasons subjoyned Because prayer is not so much for the understanding as Preaching and Catechising Is there any scripture say you not to pray except they instruct the understanding of hearers I answer the scripture is for it verse 15. I will pray with the spirit and the understanding also And if this were not so Parâ—ats might pray but we ought to speak because we believe Your other reason against the Apostle is That the high Priest amongst the Jews praying in the Sanctuary was separated from the people and did not instruct their understanding yet that was the forme of their publict worship Yea in the same chapter verse 5. The Apostle saith and to speak with tongues he prohibiteth not I answer that the high Priest amongst the Jews when he was with the people prayed in an known tongue Num. 6. and when he was alone in the most holy place where he entered but once a
with naked persecuted truth in our Church as the Marques of Galeacia Mr. Smeton c. yea sundry have gone to Rome been converted by taking a distaste at their worship and way Fourthly Our run awayes runagads have to mourn before the Lord for their Apostacie seeing they cannot deny that the Ordinances in our Church have been by the Lords blessing instrumental to beget children to God This they must graunt unless they will say that all the reformed Church is unconverted which they have no confidence to averre Now how gross is it to spit in the face of her who did bear and foster them which I wish the Lord may lay to the consciences of such revolters But not to insist further I desire you in the fear of God to pause and consider well whether you are going to heaven or hell and by what rule you walk If the will of man or the revealed will of God have the power of your consciences or whether it be safer to take the scriptures way in which the Prophets and Apostles walked to heaven or the way of your own traditions and vaine inventions He who walketh according to the scripture rule peace and mercy shall be upon him and upon the Israell of God Reply In your last answer you say our Papists Reply pelf and policie is greater then yours both which I grant but glories in neither Yet if Ministers augmentations hold on they will shortly equal our pelf but not our Christian policit in employing it so well our glorious and goodly edifices of Churches Hospitals Monasteries dispersing and distributing their rents to pious uses But the thrusting down of Churches Hospitals Monasteries dispersing and dissipating their rents testifie your want of policy blind avarice mad passion Secondly You say we give indulgencies for looseness as if in Catholick times there had been greater looseness then since the Reformation Whereas the keeping of Lent and Fasting dayes were abolished Pennance and satisfaction for sin taken away Celibacie in Church men thought a crime Laicks allowed after divorcement to marry all good works thought impossible the Commandments thought impossible to be keeped and that men sin of necessity in their best actions which as it excuseth all wickedness and sin so it giveth way to all looseness and prophainness Thirdly You say many quit Rome in the integrity of their heart such as the Marquess of Galeacia and closed on their peril with naked truth in your Church To which I answer that all Hereticks and Schismaticks have quit Rome not in the integritie of their heart but in the blindness of their mind and that with their own peril eternal damnation closing with a very naked faith and Religion not well cloathed with the least colour of truth but not with naked faith or belief which Catholicks confidently and constantly assert what ever you say to the contrar And it is no where else to be found for they know there is but one faith and one GOD and one true Church Consequentlie united in the same faith in all which points as she was established by Christ and his Apostles hath continued since their time visible in her Pastours and People in all Ages holy and incorrupted in her Doctrine religious in her Sacraments and ceremonies powerful and glorious in her wonders and miracles conversion of Infidels in the which the holy Fathers have lived and all true Martyrs have died Which only all new upstarts and Sects do persecute and oppose as Protestants at this day under the pretence of Reformation and upon the same ground of wresting Scripture against the common consent of the Church and Fathers with them For as all divisions in Christianity have been from the Roman Catholick Church so all have turned both their armes and pennes chiefly against her but in vain she is builded on a rock against which the gates of hell shal not prevail against her And so who return from you to her are neither run-awayes nor run-agads as you call them but like the forlorn child or lost sheep return'd Whose example undoubtedly many more would follow if they would consider Faith without unity amongst Protestants a Church without a Head a Body without united Members a Law without a Judge a Temple without an Altar Religion without Sacrifice Divine service without Religious ceremonies Sacraments which do not sanctifie Doctrine without infallibility Belief without a ground Preachers without a call Commandments impossible to be keeped Exhortation to what is not in our power Reprobation without workes Reward without Merits Sin punished where there is no Free-will Scripture received or rejected upon the catalogue of the Jewes GODS word patched up by men Reformation without authority New-lights against old received veâ—iâ—ins the Privat-spirit against the whole Church single mens opinions against the unanimous consent of the Fathers in a word wavering Pastours unsetled Government unstable Faith In the post-script there be a parallel patched about our Reformations which being composed of the gall of bitterness without verity or reason deserveth no answer but that which Hezekiah commanded Is 36. 21. Duply You graunt that ye are rich and politick this is true there is much prophain Prote ∣ stants Duply 1 policie where Jesuited equivocation is mantained But tell me if this be like the Godly sinceritie and Gospell simplicitie which was the old Apostolick way and ground of their rejoicing 2. Cor. 1. 12. If ye exceed us in sumptuous buildings which politickly you mistake for the policie mentioned by me though your pelf be greater then ours we want not Hospitalls Bridges Temples according to our abilitie But what is that to the doctrine which is according to Godliness The Turks exceed you as farre that way as ye doe us And the Temple of Diana at Ephesus exceeded you and them also Secondly You deny that Poperie fostereth prophanness but it is too apparent and Duply 2. how can it be otherwise If indulgencies bought and sold like an horse in a market tend not ex natura operis in it self to make men loose and prophane let any sober man judge For thus may they reason shall I quite my lusts for a little money I know what will do the bussines and put me in favour with God Why should I pluck out my right eye and cut off my right hand when a little time in puâ—gatorie will do the turne and a soulemasse which I can have for the Legacie of a summe of money will free me thence But we with the scripture forbid men to deceive themselves for they who do such things shall not it herit the kingdom of heaven So with us nothing less will satisfie then Gospell repentance and the least ground of hope is not granted to those hereafter who turne not away hore from their iniquities How can this be denyed seeing your latest Casuists such as Escobar Busenbaius and Diana the Sicilian have purposly devised latitudes for rendring prophane men secure about Duells Sodomy and other acts of
and without Christ can do nothing Iohn 15 5. If you say more speak it out for it will be plain Pelagianism Exhorrations and communications are means to make us willing and obedient It is not in our power to think a good thought as of our selves dare you deny this Why then fall you fondly on us speaking with the Scripture Luke 17. 10. By grace we are saved freely through faith and eternal life is the gift of GOD the reward is a free remuneration and may be without our merits we grant free-will in Augustins sense and Jansenius proveth that this is true liberty by arguments which were never yet answered But we do disclaim Jesuitical indifferencie because it taketh away divire providence the power of grace and setteâ—h up anti-providences from the will of man Because we sin willingly who can deny that we are punished justly Neither take we the Scripture Catalogue from the Iewes but make use of reason testimonies from old Writters universal consent to be a porch for eâ—trie to the knowledge of the numerick controversie and how can you say so of our Catalogue seeing we mantain no book to be Scripture but such as ye allow And are ye not helped by the Jewes herein as wel as we Only we lay that the authority of the Scripture dependeth not on humane testimonie as upon its principal foundation nor yet upon unwritten tradition because divine faith must be begotten by a divine testimonie And we believe the Scriptures authority and truth side lâ—â—ina because the Lord hath spoken it In this true faith must be finally resolved else it is not divine It is a calumny to say we patch the Word seeing we make Scripture the only rule of our faith There be none in the Christian Church who adde such patches to the word of GOD as ye Our Reformation had authority both from Heaven and men on earth The Lawes of the Land can restifie this which are yet in vigor for it and against you And there may be new light in time of darkness which was formerly dimmed or put out which light is the good old light proceeding from the Father of lights If ye condemned this the world should have still continued Arrian when it was over-clouded with it and all Reformation even the Scripture one is unlawful see you not your absurdity here Yea it was prophesied Dan. 12. 4. that in the latter times knowledge should encrease and light also be extended but light without verity deserveth not the name Privat men have the liberty of discerning allowed to them Acts 17. 11. 1. Io. 4. 1. Yea such may have publict spirits and be called to publict employments But what you mean by this I conceive not For the Gospel worship which we mantain hath the consent of all the Scriptures Churches and primitive Fathers as is formerly proved to the full We wish the hearts of all our Pastors may be established by grace that they may be subjected to him who hath the government on his shoulder and by their faith working by love glorifie the chief Shepheard of the stock We will not recriminat ralling for railing but it were easie to shew Ye have a Church composed state-wayes Your policie devouâ—eth all pâ—â—ty Your superstitious vowes against marraâ—ge all chastity Your impeaching of the Scriptures all divine verity Your blind allegiance to the Pope all loyalty Your superstitious buskings all puritie Your worship in an unknown tongue all fervencie Your addition to the one Sacrament and mutitation of the other all sincerity Your universal infallible supremacie all primitive antiquity It is not long since this Reply came to my hand at the first view whereof I intended to take in and discuss arguments proposed by Dr. Vane in that Pamphlet entituled The lost sheep found And these contained in another of the same kind called Presbytries tryall And to survey the other two entituled The Touchstone and Fâ—at lux But finding the substance of all these in this reflecter and that he hath little of his own but maketh malt for the most of their barley by answering this all the foure are macerially answered which a discerning Reader will find to be true Now to close I obtest all who read this Vindication of the reformed Religion to consider the cause seriously without partialitie pride passion prejudice Remember that Iames 2. 1. Have not the faith of our Lord Iesus with respect of persons And the spirit of truth lead you into all truth The spirit of errour and lies be rebuked and resisted by the Lord That a pure offering may be offered to Him from the rising of the Sun to the going down thereof FINIS A POSTSCRIPT Containing an Advertisement and Advice to the Merchants of DVNDIE who travell abroad that they be not ensnared with the fopperies of Poperie AFter the writting of this VINDICATION I judged it expedient to give this word of Advertisement and Advice to such as be called by their affairs to negotiaâ— in Countreys where the Popish worship is only professed and mantained Because many travellers return home from these places as that French fool came back from Rome who passing through Ravenna least he should return empty to his friends gathered in that Forrest a multitude of bees and flees which being closed into a cloath bagge he poured forth amongst his relatives to their prejudice and offence And all they gained by his voyage was made up of stings and buzings So when travellerâ— return from forrain Nations either Neutral Nullisidians or leavened with Popish saperstition what is their purchase Nothing that can edifie any Will ever practical Atheism Gallioeâ— temper or tampering betwixt truth and errour advantage a man at the long runne Not at all These will sting like a serpent more then themselves a wound and dishonour may they have by it but nothing else The hazard which some Travellers tunne cannot be unknown to you For the man who in this City hath become Popish and stingeth some is thought by all that know him to have received the first dye thereof abroad when he travelled thither And although the flecks of that pestiferous malady broke nor forth immediatly after his return till the Carduns Maledictus of prejudice against some fellow Citizens made them appear yet there probably he was first infected Now if he who was gifted above many Merchants catched so sore a back-ward fall abroad that he hath now turned his back on that Church wherein he was born and iostered Have ye not reason with full purpose of heart to cleave to the truth of GOD which can only set you free It is not for nought that our Saviour said to his Disciples Luke 17. 32. Remember Lots wife It is certain that the Church of SCOTLAND is a great eye-sore to Papists and they craftily lay snareâ— to seduce her members at home and abroad Their hooks are feathered with variety of colours and the Convent at Rome de Propagan fide furnisheth many Emissaries who
about matters of faith Secondly If so they be no where written in Scripture Thirdly That if they be not written they be the same which ye deliver to the people and by what authority ye press and writ them But to take this text wholly from your mis-interpretation hear Theodoret who saith that the Apostle spake not of diverse doctrines but of the same diversely delivered For first he preached to the Thessalonians and then did writ the substance of it But as where ever ye find fire in the Scripture ye make it Purgatory so where ye find tradition ye make it pari ratione yours Will ye listen to Bell. lib. 4. de verbo Dei cap. 10. and he will put all out of doubt for he granteth that all in substance were written by the Apostles which they preached to the people or were necessar to salvation Cyprian in his epist ad Pompeium admitteth not any traditions but such as may be perceived to be in the Evangels in the Epistles or Acts of the holy Apostles Therefore it is a perfect rule to all discerners say I and no more was at first asserted Your Maxime Idem est non esse non apparere holdeth in law but not in divinity For the soul is not visible yet who can deny the being of it What is more in the Reply I judge not worthy the noticeing and I am forced to make digression because of an impertinent return Is it not strange that when I called men mutable creatures and at their best state vanitie subject to clashing contradiction and that the written Word is the only infallible rule for direction that upon this tradition universal consent should be so prolixely commented on without any connexion They who follow this reflecter must resolve to deviat from tho high way Question seventh Your Church which ye Papists Quest. 7 call reformed is but of yesterday where was it before Luther Answer It is as old in its doctrinals as Prote ∣ stants Answer the Scripture therefore not of yesterday See what societie from the beginning professed the doctrine mantained there that was out Church The Romans Corinthians Ephesians Philippians Thessalonians as taught by the Apostle Paul are our Church of old so it is not new Secondly In all ages there have been and are eminent professours of that doctrine which we mantaine as is abundantly proved by Flaccus Illyricus in his Catalogue Testium veritatis and learned Dr. Usher in successione Ecclesiae reform which testimonies no Popish shaveling of what ever ordour yet could answer Thirdly where was the church of Rome as now constituted before the council of Trent Nay more was the Popes supremacy and infallibility heard of the 600 year after Christ Is not all Popish faith as such resolved into a lie viz. the infallibility of the Pope or Council which though errand untruths are the key of the Popish Religion Fourthly All the positives of the reformed Religion were mantained substantially in the Primitive church the first 300. years I speake not of changeable circumstances nor integrals but essentials and the negatives could not be there because the controversies were not then started But ye Papists have amassed a body of humane inventions gross errours contrare to scripture obtruding them under Anathema to be the established doctrine of the Church And because we of the reformed Profession will not own these and call that which is new old ye excommunicat us as Hereticks Reply In your seventh Answere you say Papists Reply your doctrine is as old as scripture and your Church as the Apostles and this is common to you with all sectaries to claime the scripture and the Church in the time of the Apostles And like to that answer of the common people we are all come of Adam and Eve But I shall let you presently see how contrar your doctrine is to that scripture and how unlike your Church is to that of the Apostles the first 300 year In the second part ye pretend that Illyricus and Doctor Usher have sufficiently shewed that there have been eminent men of your Profession in all ages and that without a Reply of any Popish shaveling of whatever ordour But Sir I am sorrie that you who are a Nazarian and not a shaveling shoule be so ill versed in books of controversie as not to have seen so many Catholick writters who demonstrat clearly that of all these eminent men before Calvin you pretend to be yours there is not one hath holden all the same tenets with you and no more For it is enough for you that they dissent from the Church of Rome and sling at the Popes authority what ever tenets they hold in matters of belief to call them yours Which hath made Dr. Vane Chaplain to our late King judiciously compare them to Sampsons foxes which were all bound together by the tails although their heads went diverse wayes So that when you call the Luthereans Valdenses Albigenses Hussites Catharists Wicklessians Graecians Egyptians yours you may as well call the Turks and Tartars yours if we trust all records which speake of their tenets And as for the Fathers hear if they were yours in the opinion of the most learnea Protestants Dudithius apud Bezam ep 1. If that be true which Papists say the Fathers with mutual consent are altogether on their side Pet. Martyr 2. de verbo col 1539. as long as we stand to Councils and fathers we shal alwayes remain in the same errours And fully confesseth that Hierom Ambrose and Augustin held the invocation of Saints Chemnitius in ex concil trid art 3. pag. 100. did not disput but avouch that most of the Fathers said the souls of the Martyrs heard the petition of those that prayed to them they went to monuments and invocated Martyrs by name Whitgift in his defence pag. 473. all the Bishops and writters of the Greek and Latine Church too who no doubt were the Fathers for the most part were spotted with the doctrine of Free-will Merit Invocation of Saints Judge then Sir if they were pure In the third part you ask where was the Church of Rome before the council of Trent I answer you even where she is now except in Jappony India China and some parts of America where by their Christian labours and by the blessing of GOD she hath been established since Neither can you instance that she is not constantly the same in all points Nay more say you was the Popes infallible universal supremacie heard of the first 600. years Where it seems you must be very deaf who hear not the voice of 1200. Fathers speaking only in the four first general Councils He who holdeth the See of Rome is chief and head of all Patriarchs saith right seeing he is the first as Peter to whom all power is given over all Christian Princes and all their people and who ever contradicteth this is excommunicated Can. 29. Concil Nicaeni anno 325. Where 316 Bishops were conveened Secondly