Selected quad for the lemma: word_n
Text snippets containing the quad
|
ID |
Title |
Author |
Corrected Date of Publication (TCP Date of Publication) |
STC |
Words |
Pages |
|
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
|
Isai 59. 21 that sayeth As for me this is my Covenant with them sayth the Lord my spirit that is upon thee and my words which I haue put in thy mouth shal not depart out of thy mouth nor out of the mouth of thy seed nor out of the mouth of thy seeâ—s-seed from hence forth and for ever according to Hugo Cardinalis That these words are spoken to Christ by the Father as Turrecremata also speaketh promising that God should so assist his Church and the Elect therin which are this seed spoken of even to the end of the World that there should ever be some that should hold the true profession of faith Which answere serveth also for Ioh 14. 16. 17. where Christ promiseth to his Apostles the Comforter who is the Spirit of truth whom the World cannot receive because they are not Elect and who should dwell in them and be in them as he is onelie in the Elect likewise The third place is Math. 18. 17. And if he neglect to heare the Church let him be to thee as a Heathen publican To which I answere that this place speaketh onelie of a particulare Church Which Papists granteth may erre as also relateth onelie to discipline and Church censures not to doctrine or determination in matters of faith but of fact and scandale The fourth place is Ephes 5. 27. where it is said That he might present to himself a glorious Church without spot or wrinckle Whereunto I answere That their late Estius out of Augustin showeth that the Apostle speaketh not of thâ— Church Militant but Triumphant and as shee shall be after the blessed Resurrection and this is also the exposition of Ierome lib. 3. dial cont Pelag. as also of Primasius Thomas sayeth hee As for the Fathers whom he only citeth but not their words never one of them in these places doeth prove his point But before I leave this point of the Popes infallâ—bilitie into which the Churches at last doth resolve I will insist heerein a little more seing it concerneth the whole Fabrick of poperie and is the basis whereon it standeth being that rock whereon the Church is built as Bellarmin teacheth lib. 4. de pont cap. 2. 3. And will batter the same with four arguments furnished by theÌ„selves unto us Wherof the First is That this very question it self amongst Romanists Whether the Pope may be deposed for heresie presupposeth that he may be an Heretick and that he may be deposed for heresie Bellarmin granteth lib. 2. de pont cap. 30. § 5. saying Wee cannot deny but that Pope Adrian with his Councell at Rome yea with the whole eight generall Councell thought that the Pope for Heresie might bee judged adde this also that the estate of the Church sayeth he should be miserable if it should be forced to acknowledge him for their Pastour who were a ravening Wolfe 2. Howsoever it is now the most coÌ„mon opinion that the pope cannot erre yet it is confessed that many Roman Catholick Doctours of great note do maintayne the contrary to wit that hee may erre not only personallie but also as Pope and judiciallie which as Bellarmin confesseth lib. 4. de pont cap. 2. was not onely the opinion of Nilus Gerson Almain and the Doctours of Paris but also of Pope Adrian the 6. Alfonsus à Castro To whom hee might haue added the Councels of Constance and Basil also Ockam Michael Cesenas Cardinall Cameracensis and Cusanus Waldensis Picus Mirandula Lyra Canus Erasmus their late Stella with all others who mantaine that the Councell is above the Pope These two assertions then being directlie contradictorie that the Pope cannot erre that the Pope even as Pope may erre and this last being maintayned by famous Doctours and Councels of the Romaâ— Church as said is wee may not onlie see what ther bragged of unitie is but also that papists haue no sure ground of their faith at all who build upon the Popes infallibilitie so much controverted amongst themselves and as yet in question 3. It is manifest that the Popes haue foullie erred de facto been Hereticks therefore it followeth that they may erre and so are not infallible And that they haue erred and beene Hereticks is witnessed by most famous Romanists for it is manifest sayth Alfonsus à Castro lib. 1. cont heres cap. 4. That Pope Liberius was an Arrian Anastasius the second a Nestorian so likewise doth Canus testifie Loc. Theol. lib. 6. cap. 8. that Honorius was a Monothelite and by the sixth and seventh generall Councels coÌ„demned as an Hereticks and their late Didacus Stella on Luke 22. 30. showeth that manie Popes have beene grosse Hereticks and Idolaters as Marcellinus sayeth he who sacrificed to Idols Liberius who was an Arrian as Platina and Bellarmin also witnesseth lib. 4. de pont cap. 9 and Anastasius the 2. who for the crime of Heresie sayeth hee was rejected of the Church and manie others who persisted not in the Catholike faith but were against the same Wherefore sayeth their owne Lyra on Math. 16. It is evident that the Churches stabilitie consisteth not on men either in regard of their ecclestiasticall dignitie or secular seing many Princes and Popes too haue beene found to haue made Apostafie from the faith 4. Out of their owne grounds I argue against the Popes infallibilitie thus 1. If he haue any such infallibiliitie he hath it as he is Bishope of Rome and consequentlie Peters alleadged successour 2. He cannot be Bishope of Rome but he must be in holie orders 3. He can not receive orders which papists call a sacrament but from him who hath power to ordain or giue orders upon which grounds that are granted I reason thus in respect That the validitie of a sacrament dependeth upon the intention of the giver as Bellar. teacheth lib. 3. de justifi cap. 8. Which none can know but the giver Therefore none can know that this Pope or any other is or hath beene infallible because he cannot be so except he be in holy orders from one that had power to give them and that hee that had that power had also an intention to give theÌ„ whose intention sayth Bellar. none can knowe and consequentlie à primo ad ultimum none can know whether such a Pope be trulie Pope or no by a second consequence whether he be infallible or no according to the pretended priviledge as he is Peters successour And so upoÌ„ what an unsure sandie foundation papists build their faith and consequentlie their salvation let anie man judge But I cannot admire enough Bellarmins impudency that sayeth lib. 4. de pont cap. 2. That all Catholicks agree in this that if the Pope alone or with a particular Councell decerne in any thing that is doubtfull whether he erre or not yet hee is obedientlie to be heard by all the faithfull sayeth hee 8. THat the Church hath been hidden and invisible FOr stating this question aright we say not that
The second place of Canonicall scripture which he bringeth is Ier. 15. 1. Tho Moses and Samuel stood before mee yet my mind could not bee towards this people To which I answere 1. That the speech is hypotheticall or by supposition therfore nowise concluding as our Saviours like speech showeth Iohn 21. 23. 2. This cannot prove that Moses and Samuell did pray for the people Being then till Christs Resurrection in Limbus Patrum as Bellarmin sayeth lib. 1. de sanctis cap. 20 and so not injoying Gods sight or presence and therefore they neither praied for men nor wer prayed unto by men And 3. This their praier is meant for the people of God onlie in generall and not for any one in particular The third place is Revel 2. 26. Hee that overcometh and keepeth my words to the end to him I will giue power over the nations and hee shall rule them with a rod of iron Therfore sayth he seing Christ imparteth his power to them upon the nations they may pray for them over whom they are sâ—t To which their owne Iesuite Ribera answereth thus Our Saviour alogether speaketh here of power sayeth he that the saints shall exercise in the day of jâ—dgement upon all nations that haue not obeyed Christ judgeing them with Christ and giving them over to the pâ—nishment of eternall death signified by ruling them with an iron rod as wee see cap. 19. 15. Thus we see that they are so farre froÌ„ praying for them being alive that they are to adjudge them to eternall punishment after death His last place is from the parable of the rich-glutton Luke 16. Praying to Abraham for his brethren and it were absurd sayeth he that the damned in hel should haue greater charitie than the saints in heaven To which I answere 1. That this is a parable as hath been proven and therefore not argumentative 2. The damned in hell haue no charitie or Christian vertue at all and therefore this Rich glutton did it not out of charitie to his brethreÌ„ but to eschewe the augmenting of his owne torment by their continuance in these sinnes wherein he had given them ill example or inducement when he was alive with them 3. To argue from the practise of a damned Wretch in hell which had so bad a successe as not to be heard to alike practise which Christians should use on earth is a bad inference and a worse directorie As for fathers hee citeth onelie Augustin Hilarie and Damascen but not their words of whom Augustin maketh nothing for him in that place neither Hilarie for what he speaketh is onelie of Angels grounded also upoÌ„ an Apocryphall book onlie Tobit And as for Damascen as I shew before as hee is not of so great antiquitie so also he is noted by Sixtus Senensis in his Bibliotheck lib. 6. Annot. 187. to bee hereticall speciallie concerning the procession of the Holie ghost 33 THat wee should not beseech God to grant our prayers for the saints merits nor do we receiue any benefit thereby VVHich he sayeth is contrarie to Exod. 32. 13. where it is said Remember Abraham Isaac and Israell thy servants To which I answere That this was to remember his owne free promise which hee made to them that he should bee their God the God of their seed after them as the very following words showeth saying To whom thou swearest by thy self and said I will multiplie your seed as the starrs of heaven as their owne Lyra upon that place showeth and the subsequent place which he citeth proveth 2. Chron. 6. 16. so that this was not to remember their merits which Iacob wee see utterlie disclaimeth Gen. 32. 10. but his own free promise and mercies The second place is 2. Chron. 6. 16. Now therefore O Lord God of Israell keepe with thy servant that which thou hast promised him Where we see againe clearly no mention of merite on Davids part which hee everie where also disclaimeth but only of the free promises of mercie made to David on Gods part as we said before The third place is Exod. 20. 5. I will showe mercie to thousands of them that loue me and keepe my CoÌ„mandements which place maketh clearlie against merit wher the Lord speaketh onlie of mercie which he will showe on the godlie and their ofspring as the Apostle speaketh 2. Tim. 1. 16. The Lord give mercie to the house of Onesiphorus for he oft refreshed me And wher mercie is onlie it excludeth merite 34 THat wee ought not expresly pray to them to pray or interceed to God for us VVHich he sayeth is contrarie to Luke 16. 24. Where the Rich-glutton in hell prayeth to Abraham to haue mercie on him To which I haue alreadie answered That it is parabolicall and therefore proveth not The second place is Iob 5. 1. Call now if there be any that will answere thee and to which of the saints will thou turne To which I answeâ—e That Cardinall Cajetan setteth this down as the meaning of the words That heerby Eliphaz would showe Iob that his innocencie which he so much maintained wold get none of the saints that would maintaine so bad a cause to pleade such innocencie as he did or who would approue his speeches The intention of Eliphaz being onlie to convince Iob that none wer ever so sharplie punished as he was except he had ben wicked or an hypocrit which was Eliphaz errour therfore he biddeth him showe any of the saints or godly before him that ever were so punished 2. Their owne Lyra also expoundeth this place thus That Eliphaz telles Iob That seing God answereth him not in his sad affliction to whom other can he haue his recourse For thou shalt not haue the saints sayeth he to be thy helpers so that this place rather maketh against prayer to saints nor for it As for the Fathers whom he citeth onlie as his use is but setteth not down their words they make nothing for him and hee citeth the works of some as that of Athanasius which is nowise extant And because this man would bear his reader and proselits in hand as most of them do deceatfullie That they pray onlie to saints to pray to God or interceed for them but that they seek not pardon or grace such like froÌ„ the saints themselves as Bellar. also professeth lib. 1. de Sanct. cap. 17. I will showe how deceatfullie they deale with simple soules and that their practise is quyte contrarie that they seeke these thinges from them whereof God onlie is the giver as Mercie pardon of sinnes grace and other good gifts And shal instance this onlie in these places of their own old printed books against which they cannot except which I haue beside me to show to any who desireth The first is that idolatrous invocation of the virgin Marie in the RomaÌ„ Missall the words wherof are these O felix puer pera nostra pians sceâ—era jure matris impera redemptori tua