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UNtill you shall find out a fitter way to decide our Difference in Opinion con∣cerning Interpretation of Scripture than the Consent of the Fathers, and the Universall
Practice of the Primitive Church, I cannot but passe you My Judgment anent those 6 Conside∣rations, which you offered to invalidate those Authorities, that I so much reverence.
1. In the first you mention two Rules for de∣fining of Controversies, and seeke a most old way to confute them, as I thinke; For you al∣leage, that there is more attributed to them, then I believe you can prove, by the Consent of most learned Men (there being no Question, but there are alwaies some flattering Fooles that can commend nothing but with hyperbo∣lick expressions) and you know that supposito quolibet, sequitur quidlibet; besides doe you thinke, that albeit some ignorant Fellowes, should attribute more power to Presbyters, than is really due unto them, that thereby their just reverence and authority is diminished? So I see no reason why I may not safely maintaine that the Interpretation of Fathers, is a most ex∣cellent strengthning to My Opinion, though Others should attribute the Cause and Reason of their Faith unto it.
2. As there is no Question, but that Scrip∣ture is the farre best Interpreter of it selfe, so I see nothing in this, negatively proved, to ex∣clude any other, notwithstanding your posi∣tive affirmation.
3. Nor in the next, for I hope you will not be the first to condemne your selfe, Me, and
innumerable Others, who yet unblamably have not tyed themselves to this Rule.
4. If in this you onely intend to prove, that Errors were alwaies breeding in the Church, I shall not deny it, yet that makes little (as I conceive) to your purpose; but if your meaning be, to accuse the Universall Practice of the Church with Error, I must say it is a very bold undertaking; and, (if your cannot justifie your selfe by cleare places in Scripture) much to be blamed, wherein you must not alleage, that to be universally received, which was not, as I dare say, that the Controversie about Free will, was never yet decided, by Occumenicall, or Generall Councell; nor must you presume to call that an Error, which really the Catholique Church maintained (as in Rites of Baptisme, Formes of Prayer, Observation of Feasts, Fasts, &c.) except you can prove it so by the Word of God; and it is not enough to say, that such a thing was not warranted by the A∣postles, but you must prove by their Doctrine, that such a thing was unlawfull, or else the Pra∣ctice of the Church is warrant enough for Me to follow and obey that Custome, whatsoever it be, and thinke it good, and shall believe that the Apostles Creed was made by them, (such Reverence I beare to the Churches Tradition) untill other Authors be certainly found out.
5. I was taught that de posse ad esse was no
good Argument; and indeed to Me it is incre∣dible, that any custome of the Catholique Church was erroneous, which was not contradicted, by Orthodox, learned Men, in the times of their first Practice, as is easily perceived that all those Defections were, (some of them may be justly called Rebellions) which you mention.
6. I deny it is impossible, (though I confesse it difficult) to come to the knowledge of the Universall Consent, and Practice of the Primi∣tive Church, therefore I confesse a Man ought to be carefull how to believe things of this nature; wherefore I conceive this to be onely an Argument for Caution.
My Conclusion is, that albeit I never estee∣med any Authority equall to the Scriptures; yet I doe thinke the Unanimous Consent of the Fathers, and the Universall Practice of the Primitive Church, to be the best and most Authenti∣call Interpreters of Gods word, and consequently the fittest Judges between Me and you, when we differ, untill you shall find Me better: For example, I thinke you for the present, the best Preacher in New-Castle, yet I believe you may erre, and possibly a better Preacher may come, but till then, must retaine My Opinion.
C. R.
Newcastle, July 16. 1646.