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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A43256	The touch-stone of the reformed gospel wherein the principal heads and tenents of the Protestant doctrine (objected against Catholicks) are briefly refuted. By the express texts of the Protestants own Bible, set forth and approved by the Church of England. With the ancient fathers judgements thereon, in confirmation of the Catholick doctrine.	Heigham, John, fl. 1639.; Kellison, Matthew, attributed name.	1676 (1676)	Wing H1370E; ESTC R216621	50,365	158

are to be loosed by 〈◊〉 Peter and by the Pastors that suc●eed him in the Church See more Deut. 17.8 Aggeus 2.1 2. Cron. 19.8 Vnto the end 2. ●hes 2.15 ¶ The holy Fathers that affirm the ●●me are S. Gregory NaZ In orat ●●cus●t Tertul. lib. de praescrip adversus har S Cyprian lib. 1. epist 3. S. Aug. lib. 1. cont Crosc cap. 33. and lib. cont Fund cap. 5. Vincent Lyr. in suo commonit And S. Anselm lib. de incar cap. 1. writing to Pope Urban saith thus unto him Vnto n● other is more rightly referred to be corrected whatsoever ariseth in the Church against the Catholick faith c. They affirm III. That the Scriptures are easie to be understood and that therefore non● ought to be restrained from readin● of them COntrary to the express words otheir own Bible 2. Pet. 3 1● Where S. Peter speaking of S. Pau● Epistles saith In which are som● things hard to be understood whi●● they that are unlearned and unstabl●● wrest as they do also the other Scri●tures unto their own destruction B● all unlearned Reformers both rea● and are allowed to read those hard things yea the Book of Apocalyps also yet harder without any restraint to man or woman which yet they understand not therefore they wrest them as also other Scriptures to their own destruction Acts 8.30 And Philip said understandest thou what thou readest And he said How can I except some man should guide me Where first may be noted that this Noble Eunuch freely confessed he could not understand the Scriptures without an interpreter to expound them albeit he was a great and serious student in them and withal a holy and humble man as S. Hierom noteth of him Epist ad Paulin. de stud Script And next that he saith Except some man guide me So as he fled not to his private spirit nor yet to conferring of place with place as our Adversaries do Therefore the Scriptures ●re not easie Luke 24.25 and 27. Christ called ●wo of his Disciples fools and slow of ●eart c. And beginning at Moses and all the Prophets he expounded unto them in all the Scriptures the things concerning himself How then are the Scriptures so easily to be understood of the unlearned when Christs Disciples themselves could not understand them till first they were expounded to them Rev. 5.1 c The Angel speaking of the Book sealed with seven seals wept much because no man in heaven nor in earth was able to open the Book neither to look thereon A strange case to read in Scripture it self that the book of Scripture should be shut with so many seals but much more strange that even in S. John and the Apostles time none could be found neither in heaven nor earth able to open the same nor to look thereon which every Apprentice now adayes without 〈◊〉 difficulty will undertake to do See more 2 Pet. 1.20 Mat. 13.11 and 36. Luke 24..45 1 Cor. 12.10 Luke 8.10 54. Luke 2.50 2 Tim. 3 7. 1 John 4.6 John 5.35 Psal 119 18. and 34. Rev. 5.1 c. ¶ The holy Fathers that affirm the same are S. Iraenus l. 2. Cap. 27. Origen l. cont Cels S. Amb. Epist 44. ad Constant Where he calleth it A sea and depth of prophetical riddles S. Jer. in praefat comment in Ephes 5. And S. Aug. epist 119. cap. 21. saith The things of Scripture that I knew not are many more then those that I know So S. Greg. hom 6. in Ezech. and many other Fathers confess the same of themselves S. Denis Bishop of Corinth cited by Euscbius lib. 7. hist Eccl. 20. saith Of this Book of Scripture this is my opinion that the matter thereof is far more profound then my wit can reach unto They affirm IV. That Apostolical Traditions and ancient Customs of the Church not found in the written word are not to be received nor to oblige us Contrary to the express word of their own Bible 2 Thes 2.15 Therefore Brethren stand fast and hold the Traditions which ye have been taught whether by word or by Epistle Hence it is clear that some Traditions were delivered to the Thessalonians by word of mouth and those of equal authority with what was written if not of more for the holy Ghost doth name them first as they were indeed the first in being yea it is certain that before the new Testament was written the Apostles delivered all by Tradition and word of mouth Therefore Apostolical Traditions are to be received and do oblige us 2 Thes 3.6 N●w I command you brethen in the name of our Lord Jesus Christ that ye with draw your selves from every brother that walketh disorderly and not after the Tradition which he received of us He saith not I councel you but I command you But these men rejecting all Traditions walk disordered therefore they break the Apostles commandment Yea they stand not but are fallen they let go what the word it self doth will them to hold and therefore in the name of our Lord Jesus Christ let all good men withdraw from them 1. Cor. 11.2 Now I praise you bre●hren that you remember me in all ●hings and keep the Traditions as I ●ave delivered them unto you But these ●eject all Traditions therefore needs must S. Paul speak thus unto them Now none of my brethren I dispraise you for that you forget me in all ●hings and keep not the Traditions as 〈◊〉 have delivered them unto you Lastly if nothing at all be to be be●ieved but onely that which is left us written wherein should the Church ●ave exercised herself from Adam to Moses the space of two thousand six ●undred years See more 1 Tim. 6.3.20 2 Tim. ● 13 2 Tim. 2.2 John 20.30 and ●1 25 and 16.12 1 Cor. 11.16.34 〈◊〉 ep John 12.3 ep of S. John 13. Acts 16.4 and 15.28 ¶ The Fathers that affirm the same ●re S. Iraeneus l. 3. c. 4. Origen in cap. ● ad Rom. S. Damas l. 4. c. 17. S. Chrysost in 2 Thes 2. And S. Basil de Spiritu sancto saith some things 〈◊〉 have from Scripture other things fr●● the Apostles both which have 〈◊〉 force unto Godliness S. Chrysostom 4. in 2. Thes faith It is a Traditi●● seek thou no further They affirm V. That a man by his own understandi●● or private spirit may rightly jud●● and interpret Scripture COntrary to the express words their own Bible 1. Cor 12.8 a●● 10. To one is given by the spirit 〈◊〉 word of wisedome to another the wo●●● of knowledge by the same spirit to ●nother the working of miracles to ●nother Prophesie to another discerni●● of spirits to another kinds of tongue● to another the interpretation of tongu●● but all these worketh that one 〈◊〉 the self same spirit dividing to ev●●● man severally as he will Where 〈◊〉 Apostle in express words opposeth 〈◊〉 refelleth this unsavory doctrine tea●●ing that the gift of prophesying or truly to interpret the holy Scripture

astray that it is not in the power of any one no not of all our Adversaries that are in England to find in their own Bible one onely expresse Text I say one onely in their own Bible by which they can possibly prove one onely point of their false Doctrine● without their usual art of adding diminishing chopping or changing it by some interpretation or other which yet should be to alter the Text it self and to employ mans fancy instead of the pure word a thing by their own confession flatly forbidden them protesting that the Word of God doth in such sort contain all that which is necessary to salvation that it is not lawful neither for men nor Angels to add diminish or alter any part thereof and commanding their followers and adherents utterly to renounce all Antiquity Custom Multitude humane wisdom Judgment Decrees Edicts Counsels Visions yea and Miracles themselves to the contrary THE TOUCH-STONE Of the REFORMED GOSPEL The Protestants affirm I. That there is not in the Church one and that an infallible Rule for understanding the Holy Scriptures and conserving of Vnity in matters of Faith COntrary to the express words of their own Bible Rom. 12.6 Having then gifts differing according to the grace that is given to us whether Prophecy that is interpretation according to the proportion or Rule of faith Whence we gather that Prophecy according to the Rule of faith is one of the gifts which God bestoweth on his Church Therefore there is in the Church one and that an infallible Rule to understand the holy Scriptures by Philip 3.16 Nevertheless whereto we have already attained Let us walk by the same rule let us mind the same thing Lo how plainly the Apostle speaks in this second place of a certain Rule to walk by clearly presupposing that in matters of faith we can never be of the same minde unlesse we walk by the same Rule Gal. 6.16 And as many as walk according to this Rule peace be on them and mercy And 2. Cor. 10.15 Having hope when your faith is increased that we shall be enlarged by you according to our Rule abundantly to preach the Gosple in the Regions beyond you and not to boast in another mans line Here again because every man is to direct and order his belief according to the doctrine of the Church therefore it is called by S. Paul both the Rule Line of our holy faith Again 1 Cor. 11.16 But if any man seem to be contentious we have no such Custome nor the Churches of God Lo how S. Paul still pleads the Rule and Custom of the Church against the contentious which if it could then by the sole prescription of twenty or thirty years and by the authority of so few Pastors stop the mouthes of new Sect-masters what ought not the Custome of sixteen hundred years and the decrees of so many hundred Pastors gain of reasonable modest and humble men And here I would have it to be noted that this Analogy or Rule of faith besides the titles already recited the holy Scripture in other places calls by the name of Form of Doctrine Rom. 6.17 A thing made ready to our hand 2. Cor. 10.16 The Depositum or Treasure committed to the Churches trust and ever most carefully to be kept by her 1. Tim. 6.20 And withall in the very self same places always stileth that which is contrary to this Rule by the name of Disunion Discord Disobedience forsaking of our first Vocation Division Contention Prophane and vain babling Opposition of sciences c. Whence plainly appear how great the necessity is for every Christian to keep this Rule the least breach whereof doth presently crack his Christian credit with the Church of God and with all good Christians See more Rom. 6.17 Gal. 1.6 Rom. 16.17 Acts 15 2. 1. Tim. 6.10 Rom. 12.16 ¶ According to this very Rule the Ancient Fathers affirm the same S. Irenaus l. 4. Cap. 45. Tert. de praesor And Vincent Lyr. in suo Commonitorio saith It is very needfull in regard of so many errors proceeding from the mis-interpretation of Scriptures that the Line of Propheticall and Apostolical exposition should be directed according to the Rule of the Ecclesiastical and Catholick sense Thus writeth this most worthy witnesse Tertul● Praescrip Adv. Haeres Cap. 15 Cap. 19. Saith We do not admit our Adversaries to dispute out of Scripture till they can shew who their Ancestors were and from whom they received the Scriptures For the orderly course of doctrine requires that the first Question be whose the Scriptures are by right from whom and by whom and to whom the Form of Christian Religion was delivered Otherwise prescribing against him as a stranger c. Thus he Behold how these two last ancient Fathers lay hold of and urge these two very terms Rule and Form of Faith and Religion even as before the Holy Scripture did from whence doubtlesse they took the phrase And with very great reason for the knowledge of Tradition which is the Form or Rule goes before the knowledge of the Scripture for the Rule must be first known before the thing ruled can be assuredly known as the Carpenter cannot know certainly that he hath ●●easured his timber nor the Taylor ●hat he hath measured his cloth aright except he first assuredly know that is measure be both true and right but ●he Rule of Faith to wit the Summe ●f those points that every Christian is bound expresly to know as delivered to him from hand to hand is the knowledge of Tradition The Protestants affirm II. That in matters of Faith we must not rely upon the Judgement of the Church and of her Pastors but onely upon the written Word COntrary to the expresse words o● their own Bible Mat. 23.2 Th● Scribes and the Pharisees sit in Mose● seat all therefore whatsoever they bi● you observe that observe and do I● which words Christ not only commands us in matters of Faith to have recourse to somewhat else besides th● onely written words to wit to the Pastors of the Church but bids more over to obey them and that not onely in some principal matters but in al● whatsoever without distinction o●●● limitation Therefore in matters o●●● faith we are not tied to rely onel● upon the written word Luke 10.16 He that heareth you heareth me and he that despiseth you despiseth me and he that dispiseth me dispiseth him that sent me Here again Christ our Lord honoureth and giveth as much authority to the Preachers of the Word as he can possibly do to the word it self saying He that heareth you c. Matth 16.19 Whatsoever thou shalt binde on earth shall be bound in heaven and whatsoever thou shalt loose in earth shall be loosed in heaven Where it is to be noted that he doth not say whosoever but whatsoever giving us thereby to understand that not onely the bonds of sins but as ●ell all other knots and difficulties in ●atters of faith

Apostles are ●hese The first Simon who is called Peter All the Evangelists do put Pe●er in the first place and wicked Judas in the last And wherefore this but because the one was first in dignity and worthiest of the rest and contrari wise the other last and unworthiest of all his fellows Again why as Peter is called First are not the rest called Second Third c. But to shew thereby that they did not therefore call Peter first because he occurred first to be named but because he was th● First both in dignity and authority whom therefore they all number First and call the First Mat. 16.18 And I say also un●●thee that thou art Peter and upon th● reck I will build my Church and th● gates of hell shall not prevail agains● it Words clearly insinuating S. Peter Supremacy in the Church of God fo● according to the Greek and Syria● text as our Doctors note these words Thou art Peter sound thus Thou ar● a Rock and upon this Rock I will build my Church So that to say that Peter is the rock of the Church is as much as to call him chief or head of the Church Neither without special mystery did our Lord impose upon him this new name the name Peter a Rock o● Stone being one of the most excellent names of Jesus Christ who is many times in holy Scripture termed by the name of a Rock or Stone as Psal 117.22 Isai 28.6 Dan. 24. Mat. 21.42 Rom. 9.33 So that this Sovereign absolute Pastor of the Church did communicate this new name unto his Vicat to represent the more lively the supreme authority which he would give him over his flock And note that Christ saith not I have built or I do build but I will build the Church being built upon himself from his Incarnation and so as these words reserred to Christ as our Reformers use to do do not well agree to the building of the Church upon Christ as head thereof for the time to come but most fitly agree to S. Peter as Head thereof for the time to come Matth. 16.19 And I will give unto thee the keys of the kingdom of Heaven c. By these words also no less than by the former is clearly signified S. Peters Supremacy For none hath the government or commandement of the keys of any Town or City but the Prince Governour or Magistrates of the same And that sovereign Power signified by the Keyes is likewise proved by that of our Saviour Christ I have the keys of hell and of death Apoc. 1.18 As also by the key of David which openeth and no man shutteth shutteth and no man openeth Now add to this that hath been said the correspondency of the words of ou● Saviour to S. Peter with the words of S. Peter again to him and how clear will this doctrine appear For when our Lord asked his disciples Matth. 16.15 Whom say ye that I am he demanded not how they called his name which was Jesus for that they knew full well before but what his quality office and dignity was And S. Peter answering Thou art Christ the Son of the living God Jesus told him not his Name which was Simon but gave him another name and such an one as likewise signified the office quality and dignity that he bestowed upon him saying Thou art Cephas or Petrus that is to say Rock or Peter Therefore he ordained him Head c 1 Cor. 3.4 22. For while one saith I am of Paul I am of Apollo I of Cephas I of Christ c. See how from those he would have esteemed lesser he ascends to those whom he would have esteemed greater and placeth Peter next to Christ Luke 22.31 32. And the Lord said Simon Simon c. When thou art con●erted strengthen we read confirm thy b●ethren Now what other things is it for Peter to strengthen or confirm his brethren but to practise and exercise his greatnesse over them For he that doth strengthen or confirm others is the greater and they who are strengthened or confirmed are made thereby inferior to him who doth strengthen or confirm them Luke 22.26 He that is greatest amongst you let him be as the yonger and he that is the chief as he that doth serve Where the words He that is greatest is chief do evidently shew that amongst the twelve one was greater than another and was so accounted even by Christ himself John 21.15.16.17 Jesus said to Simon Peter Simon lovest thou me more than these Feed my Lambs feed my sheep where the Greek hath in the second place for feed govern or rule Hence it follows that either the Apostles were not accounted to be in the flock of Christ or else they were subject to S. Peter as to their head when Christ commanded him to feed or govern not onely his Lambs to wit the lay people but his sheep also that is the Apostles and Pastors themselves for besides Lambs and Sheep there is nothing in the Church of God Again if S. Peter loved our Lord more than all his fellow-Apostles did it follows necessarily that he received more power to feed than all the rest did For it cannot be conceived that he is willed to love more than to feed but he loveth more than others therefore he is willed to feed more than the others and consequently to be head of the others Matth. 12.25 26. Every kingdom divided against it self is brought to des●lation And if Satan can cast out Satan c. Satan therefore hath a Kingdom whereof he is the chief If then there be not onely a visible Head of the Church triumphant in heaven but also a visible head even in hell why not a visible head also on earth See more Psa 18 43. Psa 45.16 we 49. Wark 2.16 Act. 1.13 Luke 1.33 2 Cor. 11.5 ¶ The Holy Fathers doe commonly affirm the same Theophilactus in Luke 22. calls Peter Prince of the Disciples Eusebius in Chron. cals him the First Bishop of Christians S. Cyril of Hier. cat 2. Prince and most excellent of all the Apostles S. Chrysost hom 55. in Matth. Pastor and head of the Church Euthym. in cap. ult John Master of the whole world S. Leo epist 89. Head and chief of the Apostles They also hold XII That a woman may he Head or supreme Governess of the Church in all causes as the late Queen Elizabeth was COntrary to the expresse words of their own Bible 1 Tim. 11.12 Let the woman learn in silence with all subjection But I suffer not a woman to teach nor to usurpe authority over the man Therefore a woman cannot be Head of the Church 1 Cor. 14.34 Let women hold their peace in the Churches for it is not permitted them to speak but to be subject as all the Law saith Therefor c ¶ I produce no Fathers for disproof of this point for never was any woman so presumptuous in our Fore-Fathers days as to take upon her such

Yea it were a thing both ridiculous and impious to make them Trayclears Carriers of Drugs or Paracelsians Mark 16.18 They shall lay hands on the sick and they shall recover But first our Reformers are no true Priests Secondly they lay not their hands upon the sick Thirdly they anoint them not with oyl in the name of the Lord as S. James willeth Let them say the truth then and shame the devil are not they sick in their wits who will oppose so plain Scriptures ¶ See the Fathers that affirm the same Origen hom 2. in Levit. S. Chrysost lib. 3. de sacerd S. Aug. in Speculo serm 215. de temp Venerable Bede in 6. Mark 5. Jac. with many others XLIII That no interiour Grace is given by imposition of hands in Holy Orders And that ordinary Vocation and mission of Pastors is not necessary in the Church COntrary to the expresse words of their own Bible 1 Tim. 4.14 Neglect not the gift we reade grace that is in thee which was given thee by prophesie with the laying on the hands of the Presbytery See how plain it is that holy Orders do give place D. Kellison handling this Question touching the Mission of the Reformers proveth learnedly in his Reply page 7. 44. that this foundation being disproved the whole frame of their Church and Religion falls yea that they have neither true faith nor worship of God and his reason is this if faith depend of hearing hearing of Preaching Preaching and administration of Sacraments of Ministers and Preachers and Preachers and Ministers of their mission where there is no mission as they have none there can be no true faith nor lawful administration of Sacraments and consequently no Religion Therefore vocation is necessary in the Church 1 Tim. 1.6 Wherefore I put thee in remembrance that thou stir up the gift of God which is in thee by the putting on thy hands How plain the Holy Scripture is against them But they reply that laying on of hands is not needful to them who have already in them the spirit of God and inward annointing of the holy Ghost To which very question Theodoret maketh answer that God commanded Moses Num. 27. to lay his hands upon Josue whereas by the Testimony of God himself Josue had already in him the spirit of God S. Paul although he were called immediately from Heaven yet was afterward sent with laying on of hands Act. 13.3 Heb. 5.4 And no man taketh this honour unto himself but he that is called of God as was Aaron Here our adversaries reply again that Aaron had no external vocation but this is easily solved for Aaron was the first of his Order and therefore could not have his calling by succession and whose case is far unlike to our Reformers unlesse they will confesse also that they are the first of their Order wherein they shall be easily believed See more Acts 13. 2 Tim. 1.6 1 Tim. 5.22 2 Tim. 1.8 Num. 27.23 ¶ See also the holy Fathers that affirm the same S. Aug. lib. 4. quaest super Num. S. Cyp. ep ad Magnum Optatus Milevit the place begins Ne quis Miretur Tertullian in praescript the place begins Edant origines XLIV That the Priests and other Religious persons who have vowed their chastity of God may freely marry notwithstanding their vow COntrary to the expresse words of their own Bible Deut. 23.22 When thou shalt vow a vow unto the Lord thy God thou shalt not slack to pay it for the Lord thy God will surely require it of thee and it would be sin in thee but if thou shalt forbear to vow it shall be no sin in thee Out of which words two things are clearly proved The one that it is both lawfull and laudable to make Vows the other that Vows being once made do binde where otherwise there was no obligation before therefore such as have vowed Chastity may not nor ought not afterwards attempt to marry which if they do they break their Vow 1 Tim. 5.11 12. But the younger widdows refuse for when they have begun to wax wanton against Christ they will marry having damnation because they have cast off their first faith All the ancient Fathers that write upon this place expound these words of the Apostle of the Vow of Chastity or of the faith and promise made to Christ to live continently as is abundantly proved in the Rhemes Testament upon this place 1 Tim. 5.15 For some already turned aside after Satan To marry after the vow of chastity once made is here termed by the Apostle himself turning aside after Sathan And hereupon it is that we call the Religious that after marry as Luther Bucer Peter Martyr and the rest of that lascivious rabble Apostates Gods adulterers incestuous sacrilegious and the like See more Psal 66.16 Numb 6.2.18 Josue 21.26 Ierem. 35.18 Eccl. 5.3 Acts 21.23 ¶ See also the Fathers in confirmation thereof S. Aug. lib. de bono viduit c. 9. Athanasius lib. de virginitat S. Epiphanius haeres 48. S. Hier. cont Jov. l. 1. c. 7. What is to break their first faith saith S. Aug They vowed and performed not in Psa 75. The place begins Quid est primam fidem c. XLV That fasting and abstinence from certain meats is not grounded on holy Scripture nor causeth any spiritual good COntrary to the expresse words of their own Bible Jerem. 35.5 And I set before the Sons of the house of the Rechabites pots full of Wine and Wine-cups and I said unto them drink ye Wine But they said we will drink no Wine for Jonadab the Son of Rechab our Father commanded us saying Ye shall drink no Wine neither ye nor your sons for ever Thus have we obeyed Jonadab our Father in all that he hath charged us Therefore fasting is grounded upon holy Scripture Luk. 1.15 For he shall be great in the sight of the Lord and shall drink neither Wine nor strong drink Thus was abstinence not onely foretold but also prescribed by the Angel which plainly proveth that it was both a worthy thing and also an act of religion in S. John Bapt. as it was in the Nazarites and Rechabites afore-mentioned Acts 13.3 And when they had fasted and prayed and laid their hands on them they sent them away Hence the Church of God hath sufficient ground and warrant for the using and prescribing of publick fasts which was not fasting from sin as our Reformers forsooth pretend for such fasting they were ever bound to keep and that at such times or seasons as the Church pleased to prescribe as in Lent or the like and not when every man lists or the toy takes him in the head as Arius and other Hereticks did teach testified by S. Aug. Haeres 53. Matt. 17.21 Howbeit this kinde of devils goeth not out but by prayer and fasting Behold the great force of prayer and fasting able to expell the very devil Therefore it causeth great spiritual good See more