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A70152 An ansvver to a popish pamphlet called the touch-stone of the reformed gospell. made speciallie out of themselves. By William Guild, D.D. and preacher of Gods word. Guild, William, 1586-1657. 1656 (1656) Wing G2202; ESTC R221580 101,567 372

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the famous Councells and Fathers forenamed who opposed the same as not to adhere to their sense of that place of Mathew or to their judgement of papall supremacie were now a-dayes damnable and rank heresie 2. Next to come to that proud doctrine of merite against which is that cleare Text of scripture Rom. 6. 23. where it is said The wages of sinne is death but Life Eternall is the gift of GOD. Which by the unanimous judgement of the ancient fathers Church is acknowledged to be against merits therefore sayeth their owne Cassander consult art 6. with a full consent all the ancient Fathers deliver that our whole confidence and hope both of pardon and eternall life is to be placed in the onely mercie of GOD and merite of Christ As we see particularly in ORGEN l. 4. in Rom. cap. 4. Hilare in Math. can 20. Ambrose in psal 118. Octon 20. Et in exhortatione ad virgines Basil in psal 52. 114. Jerom lib. 17. in Isaiam cap. 64. Chrisostom in Coloss hom 2. Augustin in psal 36. con 2. psal 32 con 1. psal 83. circa finē As also psal 109 ●irca i●itiū Cyril also of Alexandria hom 4. paschas Gregorie the first in psal 7. poenit Fulgentius ad Moninum lib. 1. cap. 10. and Haymo in psal 132. 1. Bernard ser 1. in annunc Mariae and many more And yet the present Roman Church differeth so farre frō Scripture the streame of Antiquitie expounding the same in this point That the Councell of Trent in the decree of the sixt Session thereof can 32. hath accursed all those that hold not the doctrine of mans meriting of eternall life by his owne good works and the Rhemists declare on Heb. 6. 10. That they are so fully worthie of eternall life and are the cause of salvation that God should be unjust if he rendred not heaven for them 3. For perfectiō of scripture against doctrinall traditions that place Gal. 1. 8. Though wee or an Angell from heaven preach any other beside that which wee haue preached unto you let him be accursed by the constāt unanimous judgement of the Church all ancient Fathers that ever write on that place the same is expounded to be the scriptures of the old new Testament onely beside which no other thing ought to be taught under paine of a curse as Basil in his summe of his Moralls 72. expoundeth so likewise Augustin in his third book against Petilian cap. 6. saying If an Angell from heaven preach to you any thing besids that which is in the scriptures of the Law and Gospell which yee haue received let him be accursed sayth the Apostle so also Vincen. Lyrinen adv haeres c. 35. 10. Neither sayeth the Apostle if they teach any thing contrar or repugnant sayeth Chrisostome Theophylact. on that place but if they teach never so small a point beside that that is add never so little more then that let him bee accursed And yet so farre doth the present Roman Church disagree from the true meaning of this Text of scripture which is given thereon by the whole streame of antiquitie in this point that shee hath decreed contrar thereunto in the Councell of Trent for doctrinall unwritten traditions 1. decreto sess 4. 4. Against that idolatrous worshiping and prayer to Angels that Text Coloss 2. 18. Let no man beguile you of your reward in a voluntare humilitie and worshiping of Angels is expounded not onely by the ancient Fathers singly writing thereon as condemning all prayer to be made to them as we see in Chrisostom in Coloss 2. hom 9. and in Origen l. 7. 8. contra Celsum others but likewise by a whole Councell conveened together as Theodoret testifieth on Coloss 2. saying The Councell which conveened at Laodicea the cheif citie of Phrygia by a law did forbid prayer to Angels condemning the same as Idolatry wherby the communion both of Christ ●nd his Church was forsaken and therefore accursing the practisers thereof Can. 35. saying if any man be found to giue himself to this private idolatrie let him be accursed And yet the present Romā Church doth so farr disagree frō this Apostolicall precept expounded by an unanimous cōsent of ancient Fathers conveened in Councell that she will haue prayers put up to Angels and consequentlie shee is declared Idolatrous and accursed 5. I could instance many more places in points cōtroverted wherin they admitt not that sense which the streame of ancient Fathers giveth theron as Coloss 3. where it is said Let the word of Christ dwell in you richlie Which by the constant and unanimous exposition of Fathers is for peoples reading and knowledge of scripture as wee see in Chrisostome hom 9. ●n Coloss 10. in Iohan Augustin serm 55. de tempore Theodoret lib. 5. de Cur. graec affect and others which made their late Bishope Espenceus on Tit. 2. to say By the doctrine of the Apostle and conforme practise of of the primitive Church it is manifest that of old the reading of scripture was permitted to people and as venerable Beda showeth in his third book of the English ecclesiasticall historie cap. 5. but the forenamed shal suffice to show that in the points controverted they admitt not that to be the rule of faith which they pretend to be the rule but when it maketh against them they disdainfullie or impudentlie doth reject the same Lastly As for his Thrasonick brags wherein hee exceedeth all moderation and trueth I passe by thē as not worthy of any answere but that which in realitie and a solid way shall bee seene God willing in this ensueing reply to discover his frothy emptines fraud to any who is but indifferent judicious howsoever to others the blinded and imbrutished proselyts of such every thing that commeth from them is counted as of old the Oracles of Delphos were or as Diana was cryed up by the confused multitude Act. 19. 34. saying Great is Diana of the Ephesians AN ANSVVERE To the Touch-Stone of the Reformed Gospell 1. That there is not in the Church one and that an infallable rule for understanding the holy Scriptures and conserving of Vnitie in matters of saith THis assertion of our's as hee calleth it is contrary sayth hee to the expresse words of our own Bible which he nameth therafter To whom I answere 1. In generall that he beginneth with a grosse cal●mny affirming that to be our assertion which is not for wee deny not to be in the Church an infallable rule of faith or for understanding the Scriptures and conserving unitie in the matters of faith as our Confession of faith showeth anno 1581. art 18. but affirmeth this rule of faith to bee the Scripture it self which is therfore called the Canon or rule of Scripture that the right understanding thereof in all matters of faith is to be had frō the scripture it self and that analogie of faith clearlie set downe therein or deryved
counterfite For example In the matter of purgatorie hee citeth Ambrose upon 1. Cor. 3. whereas Bellarmin De scriptoribus Ecclesiasticis testifieth That these are thought not be his works and not without cause sayeth hee Againe for Sacramentall Coufession he citeth Clements Epistles which Bellarmine in his Book of Ecclesiasticall Writters declareth and proveth to be counterfit 2. Hee citeth some works of Fathers which are not in rerum natura for example For invocation of Saynts he citeth ATHANASIUS Serm. de Annunciatione where-as there is no such piece either in his works or in Bellarmins index which he hath set downe of his works in his Book of ecclesiasticall writters Againe For works of Supererogation he citeth Gregorie Nicen. 1. Morals cap. 5. Whereas he never write any such book or is it to be found 3. Hee citeth some places of Fathers for him who in these places are clear against him For example for Mans abiiitie to keepe the Law hee citeth Jerome his third book against the Pelagians whereas in that whole booke throughout hee stronglie proveth the contrar 4. Hee citeth some places in Fathers so generallie and looslie that it were impossible to find out such wherat he he aimeth For example For worshipping of Images he citeth Jerom in his Epistle to Marcella whereas Jerom write many Epistles to Marcella in none of which is any such thing to be found 2. concerning predestination hee citeth Augustin lib. 1. de Civit Dei but no Chapter or words wheras ther are 36. Chapters in that book In likemanner he citeth for the same purpose Ambrose lib. 2. de Cain Abell but no Chapter wheras there are ten in that book 3. Against Assurance of Salvation he citeth Jerom lib. 2. adv Pelag. but no Chapter whereas there are eleven long Chapters in it 4. For extreame Vnction he citeth Augustin in speculo but no Chapter wheras there ar 33. Chapters in that book I could instance a number more were not to avoid prolixitie wherby any indifferent mā may see how fraudulentlie these men deale by a false Muster of Scriptures and Fathers to delude the simple make them beleeve that both these ar on their side whereas I shall showe Godwilling that there is no such thing and whatsoever is set down in this TOUCH-STONE to be either grossly mistaken willfully perverted slanderously imputed or so weaklie performed that he hath relyed not so much on the strength of his Cause as on the weaknes tractablenes of his simple and ungrounded Proselyts whom they perswade fide implicit● to take all upon Trust and Beleeve as the Church beleeveth and that they are the Church contrar to that Berean practise Act. 17. 11. And that Apostolicall precept 1. Ioh. 4. 1. Beloved Beleeue not every Spirit but try the spirits whether they bee of God because many false Prophets are gone out in the World at whose credulity I could not but wonder how they can be catched in such Cobweb snares and be seduced by such weake arguments in the time of Gospell-light and means of resolution were not that as the Apostle speaketh 2. Thess 2. 10. That they are given over by the deceivablenes of unrighteousnes to beleeve lies because they received not the loue of the Truth and therefore as BHRNARD sayeth of such Serm. 66. in CANTICA They are not convinced with reason because they understand not nor by Authorities to wit of Scripture becaus they receiue them not sayeth he nor are they moved by perswasion because they are perverse and yeeldeth not For all which notwithstanding my heartie wish shall be that as the LORD did to PAULL Act. 9. 18. the scales of errour and ignorance may likewise fall from their eyes that GOD may haue Glory His Church joy in their conversion their owne soules salvation in the Day of their account Amen AN ANSWER To A Popish PAMPHLET Called The Touch-Stone of the Reformed Gospell AND. 1. To the Preface IN the Preface the Pamphletter First glorying that hee confoundeth Us by our own Bible most impudentlie First beginneth with a Generall accusing of the Translation thereof in a number of grosse corruptions and falsifications wherof notwithstanding he instances not one nor is able to do Wherunto therefore I shall answer not onely by retortion in the generall but in particulare shall instance in their vulgare Latine Translation whereof Hee speaketh and so much extolleth as free of the like First Grosse corrupting of the Text contrary to the Originall 2 Adding to the Text of Scripture 3. Taking from the same both contrar to that sad commination Revel 22. 19. and 4. which is worst of all cleare contradicting of Scripture and in place of a Multitud of each sort I shall onelie for brevities sake bring a few examples 1. Then of corrupting Scripture Gen. 3. 15. where it is spoken of Christ as the seed of the woman It shal bruise thy head It is said in their vulgare Translation Shee shal bruise thy head blasphemouslie as their use is ascribing to the virgin Marie the victorie over Satan in the work of our Redemption VVhich is only proper to CHRIST Likewise Heb. 13. 16. where it is said of Doing good and communicating that with such sacrifices God is well pleased In their Translatiō for establishing of the merit of works it is said For with such sacrifices God is promerited also Rom. 1. 4. wher it is said That CHRIST was declared to bee the Sonne of GOD It is said in their Translation that Hee was predestinat to be the Sonne of GOD. which is a lurd errour 2. Of adding to Scripture Act. 5. 15. is adduced in this Touch-ston to prove miraculous vertue of Reliques to which these words are added which are not in the Original That they might be delivered frō their infirmities Next unto these words of our Saviour Math. 26. 26. This is my Bodie In their conjuring of consecrating of the bread they add a fift word enim or for VVhich they make operative in producing their Transsuhstantiation And the fyve words to be answereable to such mysteries as Gabriel Biel hath set downe in the like number of fyve in his 38. lecture of the Canon of the Masse Fol. 65. 3. Of taking from the Scripture ps 99. 5. It is said according to the originall Worship at His Footstoole as it is in likemanner said verse 9. Worship at His holie Hill and yet in their Translation for the maintayning of their adoration of images they take out the word at and say Worship yee His footstoole Next Rom. 11. 6. the words But if it bee of works then no more of grace otherwise work is no more work ar in their Translation quyte purged out because they make so clearlie against their Iustification by works Againe Heb 1. 3. it is said having by himself purged our sinnes in their Translation these words by Himself are taken out to make place thereby to mens satisfactions Likewise Math. 9. 13. where it is said I came not to