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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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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
Hezekiah was 2. Chron. 29. 15. 31 and Iosiah 2. Chron. 35. 2. 3. and 6. and as Nehemiah was 13. 7. 8. and 28. acting in matters ecclesiastical civilie but not usurping any power or practise as Vzziah did 2. Chron. 26. which belonged to the Priests office or of a Pastourall charge in doctrine discipline or administration of sacraments but as Princes should to cause and see that God be worshipped aright discipline be exercised as it ought within their Dominions that so as their power is from God so it may be imployed chieflie for God as nursing Fathers and mothers to his Church and as no scripture debarreth Princes and Magistrats frō medling with such causes in the manner forenamed but admitteth them to be Governours therein so likewise doth antiquitie as we may see in the person of Constantine the first Christian Emperour as Eusebius in his third book of his life c. 13. reporteth and of his carriage in the first Councell of Nice and decision of matters of faith wh●● medling the Emperours also ●ad in such causes Socrates likewise declareth in the p●oeme of his fifth book of ecclesiasticall historie Augustin also contra Cresconium lib. 3. cap. 51. and de Civit. Dei lib. 5. c. 24. Athanasius in his second Apologie p. 797. Graecolat appealing to the Emperour Constantine against the unjust proceedings of the Councell of Tyre in his behalf As Flavianus in the like case did to the Emperours Theodosius and Valentinian But I cannot marvell enough that this pamphleter should so touch upon a womans government of a particulare nationall Church in a civill way within her Dominion whil as a craftie vile Strumpet named Pope Iohn the eight did governe the whole Roman Church which they cal Catholick as Christs vicar and head thereof two years a moneth and foure dayes till going in procession and surprysed by paines of child-birth being upon the publick street delivered Shee thereafter died for which cause in detestation of the fact as Platina the Popes Secretarie all ancient Romanist histriographers speake No Pope ever since went that way in publick procession as Martinus Polonus Sigebert Fasciculus temporum Marianus Scotus and many others ancient Records do testifie whom I can produce And as for any testimonies of Fathers which he bringeth as Damascen's where he sayeth I consent not that the Church of God be governed by Kings and in Theodorets historie that one Eulogius said concerning the Emperour Valens cōmanding by his officer what did belong to a Bishop What was hee made Bishope sayeth he that day when he was crowned Emperour and Ignatius who commandeth all men even the Emperour himself to be obedient to the Bishope all these I say makes nothing against that which I haue said before but onlie against civill Princes their usurpation of what belongeth properlie and onlie to the Ecclesiasticall office and persons vested therwith in doctrin and discipline And if we will look to Antiquity we shall find that in this point popish doctrine debarring princes or the civill Magistrat from any medling in Ecclesiasticall effaires as Bellar. teaches lib. 1. de clericis c. 28. 29. joyneth hands with the anciēt hereticks the Donatists who did contend in likemanner that the cognition tryall and medling with Ecclesiasticall effaires belongeth nowise to the Magistrat And therfore this was the speech of Donatꝰ Quid est Imperatori cum Ecclesia or What hath the Emperour adoe with the Church as Optatus Milevitanꝰ declareth in his third book against Parmenian and Augustin likewise lib. 1. contra epist Parmeniani c. 7. epist 166. Whereas the harmonie of confessions of faith and ours in particulare 1581. art 24. sayeth Moreover to Kings Princes Rulers a●d Magistrats we affirme that chieflie and most principallie the conservation and purging of Religion appertaineth so that not onlie they are appointed for civill policie but also for maintainance of the true religion and for supressing of idolatrie and superstition as in David Iosaphat Ezekias Iosias and others highlie commended for their zeale in that case may be espyed in our later confession 1647. cap. 23. That for the better effecting wherof they haue power to call Synods to be present at them and to provyde that whatsoever is transacted in them bee according to the minde of God 13. THat Antichrist shall not be a particulare man and that the Pope is Antichrist VVHich he sayeth is contrary to 2. Thess 2. 3. where he is called That man of sinne c. and therefore a particulare man onlie Whereunto I answere in the Iesuit Ribera's words on Revel 17. 10. That it is not unusuall in Scripture that by one man many the like and of the same incorporation are signified sayeth hee which he proveth out of Math. 22. 11. where by One man that wanted the wedding garment many such are signified and out of Dan. 7. where by the King of the Medes and Persians not any individuall and one onlie person is signified but the whole succession of these Kings one after another likewise by the cōsent of all Romanists that speech 2. Thess 2. 7. wher it is said Onlie he who now letteth will let till he be taken out of the way is to be understood not of an individuall Roman Emperour onelie but of the whole succession of the old Roman Emperours then resident at Rome in their full integrity Yea the papists even now when they say that the Pope is Christs vicar they meane not this or that Pope onlie but the whole succession of such one after another The second place is Revel 13. 18. Where the number 666. is called the number of a man whence hee concludeth That Antichrist shall be one onlie individuall man To which I answere that from the number of a man 666. to argue to the singularitie of a person is a bad consequence but by this number the Iesuite Ribera teacheth us better that Ireneus who lived neare to the Apostles times according to the cōputation by the greek letters found it out to be Lateinos or Roman as their Church is called at this day Ecclesia latina seu Romana and the Pope Papa Romanus c. The third place is 1. Iohn 2. 22. That Antichrist denyeth the Father the Sonne which the Pope doeth not Whereunto I answere 1. That the word Antichrist is somtimes taken generallie for all these who openlie avowedly oppose Christ and his trueth and of such the Apostle Iohn speaketh verse 18. That even in his time there were many Antichrists And somtimes it is taken more strictlie as 2. Thess 2. for that great Antichrist to come wherby is signified the succession of such who under the profession of the Christian name shall notwithstanding oppose Christs trueth by all deceavablnesse of unrighteousnes and in deepest hypocrisie working in a mysterie and therefore is said to bee herned like the lamb but to speake like the dragon And in this sense we say that the Pope is Antichrist 2.