An ANSWER To a Popish Pamphlet called The TOUCH-STONE of the Reformed Gospell made speciallie out of themselves MATH 15 13. Everie Plant which my heavenlie Father hath not planted shall be rooted up By WILLIAM GUILD D. D. and Preacher of GODS WORD ABERDENE Printed by IAMES BROWN 1656 To the Right Honourable SIR Thomas Mudie PROVESâ— of DUNDIE Iohn Scrimgeor William Duncan Alexander Watson and David Yeoman Baylies AND To the Remnant of the Honourable COUNCELL of that Burgh Grace and peace Right Honourable THe sedulitie of that Apostatick Church of Rome who like these Locusts Revel 9. swarme everie wher in our Countrey and neighbour Nation like Pharisees of old to make proselyts to themselves and misleade simple soules should move the Ministers of Christ and Sions Watch-men to be ashamed to be lesse diligent in a better cause and for a better Master These are dispersing their popish Pamphlets and everie where and everie way sowing secretlie and subdolouslie their pople and Tares in the Lords Field to seduce And should not wee then be much more seduloâ—s and solicitous every way by word and write to discover their fraud to arme against Errour and labour to reduce The conscience of which dutie for my part hath moved me to answere a late Pamphlet called The Touch-stone of the reformed Gospell Which is in everie Papists hands and almost whereof they vainly brag as being unanswerable which answer I have framed with as great brevitie perspicuitie as I could and the better to stop the adversaries mouthes detect their Wresting of Scripture as PETER speaketh 2. Pet. 3. 16. to their owne destruction I have answered such scripturall places as hee objecteth against us either by the exposition of Fathers for most part orelse of their own Doctours Neither of which without impudence they can reject and so cannot alleadge as he doeth in his Preface That wee chop and change the Text of Scripture by some interpretation or other of our owne These paines then which I have beene pressed by sundry Reverend Brethren and others for the publick good to put to the Press I haue Right Honourable Dedicate to you as a Testimonie of my inteere affection both to your selves personally whose kindnesse and courtesie to my self I have ever at all occasions found as also to that Place wherein you governe in regard of my relation therto which moved me as I did Dedicate the first Fruits of my Studies in my youth long agoe to the Magistracie and Councill of Aberdene the place of my owne Birth and breeding so now to Dedicate the latter and ryper Fruits of my old Age to the Magistracie and Councill of the Birth-place and breeding of my deceased Father of Godlie Memorie For whose care of my Education in Letters as I did owe him all filiall dutie and gratitude while he lived so do I still in Remembrance of him carry all affectionat respect to that place where he had his first being and upbringing and whose prosperitie I shall ever heartlie wish and that the Lord who hath showne it hard things that it might have said call me Marah may so sanctifie to it that sad visitation and prosper that Place hereafter that it may bee Naomi or as the Prophet speakes Isai 61. 3. He may give it Beautie for Ashes the oyle of ioy for mourning and the garment of prayse for the spirit of heaviness Which shal be the heartie prayer of Your most affectionat in Christ to honour serve you WILLIAM GUILD To the Reader Courteous Reader IN answering this TOUCH-STON of the reformed Gospell I thought good to advertise thee of some things First That the Impudencie and malice of this Pamphleter beside his Ignorance is such that to make the Protestant profession the more odious to his Proselyts hee would charge our Profession with such Doctrines and Tenets which we never taught nor owned So that whil he fights against such he beats the wind and fights onelie with his owne shaddow A few Instances in place of many are these First § 5. That we say That a man by his own private spirit may rightly judge and interpret Scripture Next § 6. That PETERS Fayth failled 3. § 9. That the Church was not ever to remaine Catholick 4. § 10. That the Churches unitie is not necessary in all points of Fayth 5. § 17. That the actions and sufferings of the Saynts serve for nothing to the Church 6. § 21. That good works are not necessary to Salvation 7. § 29. That Angels cannot help us 8. § 39. That the bread in the Supper of the LORD is but a figure 9. § 45. That Fasting is nos grounded on Scripture nor causeth any spirituall good Thus heseeks not only unnecessarlie to multiply feigned Controversies to deceive the simple but also to make our Profession the more odious to such as will beleeve him imitating herin Satan who by like lyeing would made God odious to our first Parents 2 As if to name onelie and by a false Master to multiplie the citations of Scripture Fathers were enough without the setting down the words of either he laboureth to seduce simple soules and make them beleeve that both Scriptures and Fathers were on their side onlie whil as these who are judicious and impartiall may see that if the maine places of Scripture and Fathers whose words he sets downe be proven in this my ensueing Answere to be either altogether impertinent and wrested or to make against himself Then much more may any judge the like of such places as he only pointeth at but neither seteth downe nor dare set downe their words Wherefore 1. As for his references to places of Scripture First They are such that if I should particularly discuss their impertinencie not only should his grosse ignorace and deceat be seen the more which is clearly enough discovered I hope by my answer to such places whose words he sets downe but my Answere should also grow to a hudge volume wheras I strive to as great brevitie with perspicuitie as I can and that to make my Answere onely to bee a pocket and portable Book 2. His references for ostentation onely and delusion of the simple are so numerous as Pag. 20. for the Churches infallibilitie where hee bringeth but foure places of Scripture whose words he sets down he maketh reference to 22. places most impertineÌ„t wrested Like wise pag. 59 To prove good works to be meritorious he bringeth but four places of Scripture in likemanner but relats to 21. more which aâ— to no such purpose the like he does p. 27. 51. 54. 63. 67. 72. elswher Next as for his references to the testimonies of Fathers mentioning oftimes neither Book Chapter noâ— words It wer an infinitly laborious task to answere a man knoweth not what and would likewise accrease to a voluminous bulk especiallie seing either ignorantlie or I may justlie fay deceatfully and impudentlie hee citeth places in Fathers 1. whom themselves rejects as spurious and
their faith to God ward was spread abroad And that this is the onlie thing which these words import their late Estiê° on Rom. 1. showeth As for testimonies of Fathers and 1. to that of Cyprian who writting to Cornelius sayeth Whilst with you there is one mind and one â—oyce the whole Church is confessed to be RomaÌ„ I answere 1. That Cyprians words are perverted which are these dum apâ—â— vos unus animus una vox est Ecclesia omnis Romana confessa est that is Whilst with you there is one minde and one voyce the whole RomaÌ„ Church hath confessed Cyprian thus commending the Church of Rome for an unanimous confession of faith before heathen persecutors as others had done which indeed proveth the soundnes of the Roman Church in Cyprians time as a meÌ„ber of the catholik church but not that shee only then was the Catholick Church 2. Giving that these were the words of Cyprian as they are alleadged they would import onlie that whil the RomaÌ„ Church keeped the unitie of the true faith that all other orthodox and sister Churches of these times would acknowledge themselves to bee of her communion and this we may see confessed by Stapleton relect con 1. q. 5. who giveth this to be the reason why by the ancients the Roman and Catholick Church wer held for one thing because her communion sayeth he with the whole Catholick Church was then most evident and certaine whence it followeth that shee her self then was not the whole Catholick Church 3. where it is said to Pope Cornelius Whilst with you there is one minde one voice that is as long as you kepe the trueth and profession thereof this speech being conditionall and limited it importeth that shee might lose the same as shee hath done Therefore not only was shee forewarned Rom. 11. 20. Not to be high minded but feare but also Cyprian ad Pompeium accuseth Pope Steven who succeeded Cornelius that he maintayned the cause of Hereticks against the Church of God the Pope then and Roman Church under him in Cyprians estimation maintayning Hereticks against the Church could not theÌ„ be accounted by him to be the Catholick Church nor yet to be infallible The second testimonie of Augustins where he sayeth That they who dissent from the bodie of Christ which is the Church they are not in the Catholick Church proveth nowise that the RomaÌ„ Church is this onlie Catholick Church But rather as the words of that testimonie beareth The whole body of Christendom And as for Jeroms words That it is all one to say the Roman faith and the Catholick faith I haue alreadie answered that this was because of her communion with the Catholick Church when Rome was orthodox and as Isai 1. 21 The faithfull City was not become an Har lot 10. THat the Churches unitie is not necessarie in al points of faith I answere that this is an impudent Calumnie as the Harmonie of Confession of reformed Churches showeth and ours in particular of 1581. art 16. For wee maintaine that a two-fold unitie is necessarie to be in Christs church to wit An unitie in Trueth and an unitie in affection both which wee should pray for and promove that as the psalmist speaketh 122. 7. peace may bee within her walls and prosperitie within her palaces And because they brag so much of unitie in doctrine and all points of faith for stopping the mouths of all Romanists ever heereafter ut ex ungue Leonem I will onelie amongst many instance but in one or two maine points of poperie that their unitie is like the division of tongues which was amongst the builders of Babell The first is papall Indulgences and Pardons which are so lucrative dependeth on their Purgatorie wherin thus they varie 1. Some of the old schoolmen as Bellar. witnesseth lib. 1. de Indulg cap. 2. they doubt of this spirituall treasure and Francis Mayro on 4. sent D. 19. maketh question in particular sayth hee of the treasure of Christs overflowing satisfactions laid up in the Church Againe Durand likewise on 4. sent D. 2. doubteth if the satisfaction of saints belong to the treasure but S. Thomas and Bonaventure sayeth hee thinketh that both belongeth thereunto Againe this is denyed by sundrie ancient Divines sayeth Bellarmin lib. 1. de Indulg cap. 7. That pardons delivereth men from punishment not onelie before the Church but also before God and verie graue Authours sayeth hee as Alfonsus Durand Paludanus Pope Adrian the 6. Petrus à Soto and Cardinall Cajetan hold That pardons were never given but for enjoyned penance but Aquinas Ioannes Major Sylvester Dominicus a Soto Michael medina Ledesinius Antonius Cordubensis Navarrus Panormitan and Ioannes Andreas sayeth hee these maintaine the contrarie 2. For the Persons that haue power to give pardons it is questioned sayeth Bellarmin lib. 1. de Indulg cap. 11. by what law Bishops may give pardons for some hold that they may do it by Gods law sayeth hee but others deny it yea Angelus in summâ— and Bartholemus Fumus do hold that all Priests who may heare confession may also grant pardons sayeth hee and they bring for their warrant Pope Innocentius and Panormitan but the coÌ„mon opinion sayth Bellarmin is contrarie to these 3. For the persons whom they availe thus they varie for amongst the Catholick Doctours sayeth Bellarmin lib. 1. de Indulg cap. 14. Ostiensis in summa and Biel on the canon of the Masse lect 57. haue taught that pardons nowise profite the dead and so this maâ—teth soule Masses but other Catholicks sayeh hee do hold the contrarie Again if they help the dead Bellarmin lib. 1. de Indulg cap. 14. showeth that it is controverted whether by way of suffrage or otherwise and that they are divyded in three opinions Last of all sayeth Bellarmin in the same place the hardest question of all is Whether pardons do help the dead upon any justice or condignitie or onely of the meer and free favour of God and congruitie some hold the first sayeth he as Dominicê° Soto on 4. sent d. 21. Navarrus others hold it to be meerlie of the mercy bounty of God And so holdeth Cajetan Petrus a Soto Cordubensis and others Now in such a division of tongues and Pen's in this point what is popish unitie let any man judge The second grand point which I will instance is TranssubstantiatioÌ„ wheron is grounded the Idoll of their Masse and that idolatrous adoration of their Hostie wherein sayth the Iesuite Aâ—lapide on Isai 7. 14. by the words of consecration as the bread is trulie and reallie transsubstantiat so Christ is brought forth and as it were begotten upon the Altar so powerfully efficaciouslie as if Christ were not yet incarnat yet by these words this is my Bodie He should be incarnat and assume an humane bodie therfore sayth he the Priest is as the Virgin that bare him the Altar is the manger the little Emmanuell which hee beareth is Christ brought
call the righteous but sinners to Repentance these words to repentance are taken out which show the end of Christs comming and calling of sinners I might instance many more places as Ioh. 5. 16. 1. Cor. 15. 54 where a whole sentence is rased out but these shall 4. VVhich is grossest of all I shal instance where their Translation is directlie contrarie and contradictory to the Originall as 1. Gen 49. 24. it is said concerning IOSEPH The armes of his hands were made strong but in their vulgar Translation the words are The armes of his hands were made weake Next IOSUA 5. 6. it is said Vnto whom the LORD did sweare that hee would not showe them the Land but in their Translation it is quyte contrar That he would show them the Land Againe IOSUA 11. 19. it is said There was not a Citie that made peace with the Children of Israel saue the Hivits but in their Translation is said the contrar Ther was no City which did not render or make peace Likewise Psal 68. 22. it is said I will bring my people again from the deepes of the sea but the coÌ„trar is in their Translation saying I will bring my people downe to the deepths of the sea In likemanner in the new Testament 1. Cor. 15. 51. it is said Wee shall not all sleepe but wee shall all bee changed but in their Translation it is thus Wee shall indeed all rise againe but wee shall not all bee changed Where we see gross alteration aswell as contradiction And againe verse 55. where it is said O Death where is thy sting O graue where is thy victory Wee see againe in their Translation grosse alteration the words being these Death where is thy victory Death wher is thysting no word of the graue at all The like of which grosse corruptions adding to Gods Word taking from it and contradicting the same I defie al the Iesults Priests and papists in the World to challenge in our Translations Yea the more yet to convince this Pamphleter and all Romanists whatsoever concerning the viâ—iositie of their vulgar Translation as is said Deut. 32. 31. Even our Enemies being Judges I shall instance onely two or three examples in place of many wherein themselves in their English Rhemes Translation of the new Testament are forced to aknowledge the vitiositie of their vulgar latine by departing therefra and translating these places just as we do as 1. whereas Ioh. 12. 35. in their vulgar latine the words are adhuc modicum lumen in vobis est that is Yet a little whyle the light is in you the Rhemists themselves translate it thus as wee do and according to the Originall Yet a little while the light is with you Next Rom. 12. 19. whereas in the vulgare latine it is Non vosipsos defendentes that is not defending your selves against reason and scripture forbidding lawfull defence the Rhemists translate as wee do Not revenging your selves Again 1. Cor. 15. 34. whereas in the vulgare latine it is ad reverentiam vobis loquor that is I speake it to yoür reverence or honour the Rhemists translate as wee do according to the Original I speake to your shame The next thing to which in his Preface I am to answere is concerning the sense and meaning of the places of Scripture contraverted which hee sayeth is The ever constant and uniforme judgement of the Church and ancient Fathers who in every age since CHRIST haue understood the point in question in that sense sayeth hee which Catholicks now do Conforme therfore to these his words let us put to this Touch-stone which hee calleth the Rule of fayth some chiefe poynts of Poperie and see whether they agree with Scripture as the same is expounded by the whole stream of the ancient fathers in the primitive Church who haue written thereon or if they disagree not as farre therefra as Light doth from darknesse As. 1. To beginne with the mayne point of Poperie The Popes supremacie which the Pamphleter sayeth is grounded on Math. 16. 18. Thou art Peter and upon this rock wâ—ll I build my Church understanding Peter to be this rock wherof Christ speaketh and yet by the constant and unanimous judgement of the ancient Fathers Church in their time that Text importeth no such papall supremacie nor that by that rock Peter is understood but either CHRIST himself or that fayth of CHRIST wherof Peter made confession As 1. All the greeke Fathers and the Easterne or greeke Church who oppose papall supremacie even unto this day and in particulare to speake bâ—â—h of greek and latine Fathers Origen Tract 1. in Math. 16 Chrisostome Tom. 3. serm de pentecoste Isidorus Pelusiota his disciple lib. 5. Epist 55. Theophylact in Math. 16. Augustin Tract 10. in 1. Epist Johannis Tract 124. in Johan Cyprian de unitate Ecclesiae Ambrose in Epist ad Ephes cap. 2. Hilare lib. 6. de de Trinit and Pope Gregory himself Moral in Job lib. 28. cap. 8. and many more which consent of Fathers made Cardinall Cusanus to say de concord Cathol lib. 2. c. 13. altho it was said to Peter Thou art Peter and upon this rock I will build my Church yet by this rock sayth he we understand CHRIST himself whom he confesseth if Peter were to be understood by this rock as a ground-stone of the Church according to S. Ierome are not sayth he the rest of the Apostles ground-stones of the Church inlikemanner of whom it is spoken in the Revelation Wher by the Twelve stones of the foundation of that Citie Jernsalem which is the holy Church no man doubteth sayth he but all the Apostle are to be understood And therfore sayth that same Cardinall wee know that Peter received no more power from Christ than the other Apostles but were the self same that Peter was sayeth Cyprian de Uni eccles indued with a-lyke fellowship â—oth of honour and power And not only doth the forenamed fathers expound that place of Mathew as is said severally but the whole Fathers coÌ„veened in famous generall eâ—umenicall Councels haue decreed against any such Papall supremacie which Romanists would prove by that wrested place of Scripture as 1. That first and famous Councell of Nice anno 325. of 318. Bishops in the 6. Cannon thereof 2. The Councell of Constantinople anno 380. of 150. Bishops Can. 5. which as Bellarmin confesseth pref de Rom. pont withstood altogether any such suptemacie 3. The Councell of Ephesus anno 434. of 200. Bishops cap. 4. and the last is the 4. Councel of Chalcedon anno 454. of 430. Bishops which decreed peremptorly Act. 16. against any such supremacie as Bellvrmin grants in in his preface forenamed but non sine fraude or not without deceat sayeth hee such is popish pretended reverence of Antiquitie when it maketh against them And yet the present Roman Church doeth so farre disagree froÌ„ this exposition of Scripture which they pretend for papall supremacie and from
therefra as Pope Clement speaketh dist 37. cap. 14. saying that we should Ex ipsis Scripturis sensâ—m capere veritatis that is Take the meaning of the Trueth out of the Scriptures themselves which he calleth there integram firmam regulam veritatis or The full and firme rule of Trueth Next for answere to him in particulare he adduceth foure places of Scripture most impertinent which nowise maketh against any assertion of ours but whereby he only beats the wind These are 1. RoÌ„ 12. 2. where it is said Having then gifts according to the grace that is given to us whether Prophesie according to the proportion of faith the second is Phil. 3. 16 which sayeth Nevertheless whereunto wee haue alreadie attayned let us minde the same thing the third is Gal. 6. 16. which sayeth And as many as walk according to this rule peace be on them mercie the fourth is 1. Cor. 11. 16. which sayth We haue no such custom nor the Churches of God The First proving only as their owne Estius Professour at Duay showeth that all the doctrine of Teachers should be squared according to the rule and analogie of faith which wee also mayntaine and is contayned in Scripture the second as the same Estius showeth exhorteth onelie to Christian Unitie and concord The third as the same Estius likewise out of Chrisostome and Theophylact proveth that the Apostle speaketh not there of the rule of doctrine but of life which verse 15. hee calleth the new creature or holinesse to which he exhorteth them and as to that which he subjoyneth 2. Cor. 10. 15. as Cardinal Cajetan Catharinus and the ordinary gloss expoundeth The Apostle taking the Metaphor from workmeÌ„ to whom severally as by rule oâ— line their task is measured out doeth understand the limits onely of his Apostolicall mission and jurisdiction which was to the Gentiles of whom the Corinthians were a part as PETER was to the Jewes speciallie and as wee see Gal. 2. 7. And the fourth as Estius also showeth speaketh onely that the custome of the Church is not to bee contentious As for the testimonies of Fathers which hee bringeth heere and alongst this whole Pamphlet First I may answere to them in generall not in my words but in their own Gabriel Biels on the Canon of the Masse lect 41. saying Their authority coÌ„pelleth no maÌ„ to assent to their sayings except sayth he they be grounded on holy Scripture divine reveltion Therfore before this be manifest it is lawfull to controll their sayings sayeth hee and to bee of a contrary judgement wherefore sayeth S. Jerom If I say any thing which I shall not prove by one of the two Testaments let mee not bee believed no word then of traditions and S. Augustin sayeth hee in his 8. Epistle to Jerom speaketh thus saying This honour is onelie to be given to the holie canonick Scriptures that whatsoever they say therefore it must bee believed to bee true but as for others I reade them onelie upon this condition that however famous theâ— be for holines or learning I think it not true therefore because they haue thought so untill I bee otherwise perswaded by canonick Scriptures or probable reasons that they haue not erred from the Trueth and which is more sayeth hee we see that one holie father somtimes contradicteth another as holy Cyprian contradicteth Augustin concerning the rebaptising of Hereticks Scismaticks as likewise hee contradicteth Ierome concerning Pauls reprehending of Peter and so of many other like examples I might speake sayth he These are all their owne Bâ—eâ—s words and what little reckning Iesuits make of Fathers or their exposition of Scripture when they disagree with them and jump with those whom they call Calvinists I will showe by this one instance Maldonat on Ioh. 6. 62. bringeth Augustins exposition of that place which is also Beda and Ruperts exposition and with it another exposition whereof hee sayeth Hee will not deny that hee hath no other man as Authour thereof but yet sayth he I wil rather approve it than Augustins which of all other is the most probable because that this is more repugnant to the meaning of the Calvinists But not taking advantage either of Biels words or of these I come in particulare to Vincentius Lyrinensis words which he bringeth saying That the line of Propheticall Apostolicall expositioÌ„ should be directed according to the rule of the Ecclesiasticall Catholick sense but he forgets the words of that ancient Authour both before and after cap. 2. 35. wher he sayth before these words That the Scripture is a perfect rule full and more than sufficient for decision of al controversies in points of faith with which therefore all Ecclesiasticall and Catholick sense must agree and that onelie must be held which hath beene believed ever every where and by all And so this testimony maketh nothing against us and to which rule and words of Vincentius if wee will apply the points of Poperie as I haue showne by five particulars in answere to the Preface wee shall find them quyte contrary and disagreeable yea and to bee onelie meere novelties And albeit with Vincentiê° Bellar. lib. 4. de verbo c. 7. § ad hunc as also the Iesuit Sâ—lmeron in 1. Iohan 3. disp 25. § 30 affirme That wheÌ„ he Fathers all of theÌ„ or almost all agree in one judge-ment or in the exposition of any place of the scripture that then they giâ—e a sure and inevitable argument of Catholick veritie and of a sure and sound exposition of Scripture yet according to this rule let tryall be beside the former five but in this one point of poperie to wit The Virgin Mari's conception without sinne decreed in the Councell of Trent decreto 5. Sess 5. whether it bee of Catholick veritie or not and I hope it shall be found but a lurd errour and a blafphemous noveltie And that they go closs and crosse against the unanimous expositioÌ„ of Scripture which all the Fathers give and agree therin For example Rom. 5. 12. It is said of Adam In whoÌ„ all have sinned from which text all the holie fathers with one mouth sayeth their Bishop Canus loc theol lib. 7. cap. 1. affirmeth the blessed virgin to have been conceived in originall sinne of whome he citeth 18. their words in particular The like doth Cardinall cajetan in his treatise concerning this matter which he wrote to Pope Ieo the tenth â—om 2. opusc tract 1. cap. 5. The like also doeth the master of sentences witnesse lib. 3. dist 3. saying It may be truely said we must believe according to the unanimous testimonies of the holy fathers that the flesh which Christ tooke was formerly subject to sinne as the rest of the Virgins flesh but was sanctified made pure by the operation of the Holy Ghost therefore Bernard in his 174. Epistle to the channons of Lions having disputed that point Learnedly Concludes that Christ onely being excepted of all others
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 fineÌ„ As also psal 109 â—irca iâ—itiuÌ„ 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 froÌ„ 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 perfectioÌ„ 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 constaÌ„t 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 â—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 RomaÌ„ Church doth so farr disagree froÌ„ this Apostolicall precept expounded by an unanimous coÌ„sent 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 coÌ„troverted 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. â—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 theÌ„ 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 calâ—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 froÌ„ the scripture it self and that analogie of faith clearlie set downe therein or deryved
that have been borne of Adam it may be said which humbly and truly sayeth he David sayeth of himselfe I was shapen in iniquity and in sinne did my mother conceive me and therefore in the same place he calleth the feast of her conception without sin a presumptious noveltie the mother of rashnes the sister of superstition and daughter of inconstancie whosoever denyeth that all others without exception except Christ are conceived in sin he is found sayeth Augustin lib. 5. conâ— Iulian. cap. 9. to be a detestable heretick because herby as Salmeron testifies in Rom. 5. disp 49. Aquinas sayeth that this were to equal the virgin Mary with Christ himselfe And yet notwithstanding of so cleare a place of scripture so unanimously expounded by all the ancient fathers which Billarmin Salmeron calleth a sure inevitable argument of catholick verity and soundexposition of scripture Yet for al this sayeth Bellarmin coÌ„tradicting himselfe lib. 4. de amissa gratia cap. 15. § ab hac seing the Councell of Trent hath decreed the contrary as likewise Pope Sextus 4. and Pius 5. they are not to be accounted catholicks that esteemes this an errour and consequently all the ancient fathers are not to be accounted Catholicks nor Cardinal Cajetan bishop Canus nor ther master of sentences and canonized Aquinas and many more besides VVee see then howsoever they pretend traditioÌ„ or the unanimous consent of fathers to be the rule of faith or exposition of the scripture yet when they please and findeth the same displeasing to them they vilyfie and rejects the same therefore thus sayeth the Iesuit Valentia in the last chapter of the 5. booke of his analysis that any by gone tradition without the authority of the present Church is not a sufficient â—udge â—f controversies of faith So also speakes Cardinall Cajetan in the begining of his comentars on Genesis as also Baronius tom 1. annal anno 34. num 213. And if we will consider what certainty or rather what fluctuating uncertantie is in the moderne sense or exposition that the present Roman Church now puts upon scripture whereon to build their faith Let Cardinall Cusanus words testyfie epist 2. ad Bohemos pag. 833. and 838. who sayeth That one time the Church iuterprets the Scripture one way and at another tyme another way and that the understanding of the scripture must follow her practise when she changeth her judgement God also changeth his then which I know not what can be grearer blasphemy Next for answere to that testimonie which he brings out of Tertullian where he sayth we admit not our Adversaries to dispute out of scripture till thy can show who their ancessors were and from whom they received thâ— scriptures These words of Tertullian makes no wayes against us whereby he denieth not that the scripture is the rule of faith or of disputes concerning the same as he showeth against hermogenes cap. 22. saying let these of Hermogenes shop show that it is written and if it be not written let them feare that woe which is allotted to such as adde or take away but he showeth only that Apostolicall churches not Rome only which were founded by them and to that time had keeped the truth which they had delivered in the scriptures committed to them could only lay best claym to them which hereticks who dissented from these scriptures and apostolical churches of these primitive times could not do As for Ireneus whom only he citeth but not his words he hath nothing in that place that favoureth tradition as an unwritten rule of faith for so he should not agree with himselfe who sayeth lib. 3. cap. 2. that these things which are to be shown in the scriptures can not be made manifest but by the scriptures themselves and lib. 3. cap. 1. That the scriptures is that which is the foundation and pillar of our faith and not tradition or any unwritten rule Tertullian also that he is of the same mynd I have shown out of the forâ—cited testimonie concerning Hermogenes and who in that same 22. Chapter sayeth that he adoreth the fullnes of scripture Chrisostome also hom 3. in 2. cor calles it a most exact rule and ballance which it could not be if either it wer A partiall rule onely as Bellarmin calleth it or that tradition were the rule of faith Aâ—gustin also de bono viduitatis cap 1. calleth it a fixed and sure rule in opposition as it were to unsure tradition Yea Bellarmin himselfe lib. 1. de verbo cap. 2. haveing showne that the rule of our faith should have these two properties first that it should be most sure which tradition can not be luke 1. 4. 2. pet 1. 19. and 2. most known he concludeth that the scripture is the most sure and best knowne rule both of faith and manners But what shall I speake of a Cardinall when a Pope to wit Clement in his first booke of recognitions cited dist 37. cap. relatum calleth the scripture a firm and sound rule of faith Basill also hom 13. in Genesis sayeth thes things which may seem to be ambiguous and obscure in some places of the holy scripture must be explained by these which elswhere are more plaine and manifest Augustin likewise cont Crescon Lib. 2. cap. 31. speaking of an epistle of Ciprians I am not bound sayeth he to the authority of this epistle because I account not Ciprians writting as canonicall but I examine them by these that are canonicall and that which is agreable in them to the authority of divine scriptures I receive and that which is not agreeable I refuse Heer then we see that Augustin would have the scriptures only to be the rule of faith and of divine authoritie 2 THat in matters of faith we must not relye on the judge-ment of the Church or her Pastours VVHich he sayeth is contrary to Math. 23. 2. Where the jewish people are commanded by Christ To obserue all whatsoever the Scribes and Pharisees did bidd theÌ„ obserue not only sayeth hee in some principall matters but in all whatsoever without distinction or limitation For answere to whom I can not admire enough the mans impudencie or ignorance seing First our Saviour himself showeth the contrary where Math. 16. 6. 12. lie biddeth his disciples and others Beware of their leaven which be expoundeth to be their false doctrine 2. The Authour of the ordinarie gloss with whom agreeth Lyra on Deut. 17. 10 sayeth Note that the Lord requireth that whatsoever the Priest doth teach thee according to the Law do thou because otherwise thou art not to obey them Ferus also a spanish Frier and Preacher at Mentz on this place speaketh thus Christ would not that they should receive all the doctrines of the Pharisees sayeth hee but so farre only as they agreed with Gods Law else they should haue admitted all the false glosses which our Saviour refuteth Math. 5. from verse 21. to the end To this also agreeth the Iesuite Maldonat