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A35761
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Faith grounded upon the Holy Scriptures against the new Methodists / by John Daille ; printed in French at Paris anno 1634, and now Englished by M.M.
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Daillé, Jean, 1594-1670.; M. M.
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1675
(1675)
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Wing D115; ESTC R25365
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115,844
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322
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them all and was the first that layed the foundation of the Church as well among the Jews as Gentiles for it was by his preaching that the three thousand Jews at Jerusalem and the family of the Centurion Cornelius in Cesarea believed the one being the first-fruits of Israel and the other the first fruits of the Gentiles who knoweth not but that is an advantage purely personal proper to St. Peter and incommunicable to any other consisting only in this that he had the honour to preach first the Gospel of Christ and to put his hand first to the building of this Celestial house That which he adds that he would give him the Keys of the Kingdom of Heaven and that what he should bind on earth should be bound in Heaven and what he should unbinde on earth should be unbound in Heaven is but reason Serm. in Pentic inter opera Chrysost T. 6. p. 233. a. Chrysost Hom. 54. in Mat. p. 483. e. Hom. 21. lat 20. in Joh. p. 106. d. in Gal. 1. p. 961. f. Bazil Seleuc. Orat. 25. p. 142. 6. Vict. Atioch in Mark c. 3. p. 417. c. Bibl. PP T. 1. John Aurel. l 3. contr Claud. Taurin Bibl. t. 4. PP part 1. p. 586. à Carthusan Ferus Titelman Gorran in eum locum Apoc. 21.14 because he promised him For the honour of building the Church of Christ was founded upon the Apostleship which is writ in these words the which in my judgment signifieth only that he will eestablish Teachers in the Christian Church Eph. 2.20 Acts 2.14.41 Acts 10.5 34 47. to teach men what is truly lawful or unlawful commanded permitted or denied For the Key was the mark of Doctorship amongst the Jews and the Lord makes allusions to it where he saith Luke 11.52 That the Doctors of the Law entertained the Key of Knowledge and the Kingdom of Heaven signifieth every where in the Evangelists the Church of the Messias which is also the sense where this word is used by the * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Hebrews both Antient and Modern So that these words I will give thee the Keys of the Kingdom of Heaven promiseth to St. Peter the Charge and Dignity of Doctor or Master as the Jews speak not in the Synagogue but in the Church not in the earthly and carnal Israel but in the Spiritual and Heavenly This binding and unbinding which he adds are the functions of this new and heavenly Doctorship which he promised him For the style in which the Judaical Language runs in which our Saviour then spoke to binde signifieth to forbid something and to unbinde on the contrary to permit and declare that it is lawful from whence it comes that to say a thing is to defend or permit it the Masters of the Jews saying only * 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is bound and that is unbound the Lord promised then in sum to St. Peter that he should have in the Kingdom of Heaven that is to say in his Church the Dignity of Doctor to proclaim and declare to the Nations what is truly lawful or unlawful holy or profane unbinding many things which Moses or the Priests of the Gentiles had bound and binding many other things which the vices and follies of men had unbound and all with a wisdom and Authority so ample that Heaven approved all his Doctrines and was the Protector of it Now this dignity is not the Power and Authority of a Monarch nor is it particular to St. Peter the other Apostles having had share with him as it appears clearly both by their Acts and Epistles and namely by the 18th of St. Matthew where the Lord said to them all that which he here said to St. Peter Mat. 18.19 Verily I say unto you all that you shall binde on earth shall be bound in Heaven and all things that you shall unbinde on earth shall be unbound in Heaven Neither can they pretend any particular for St. Peter in that which was commanded him of feeding the sheep of the Lord. For had not the other Apostles also as well as he the charge of feeding common by his testimony to all the Ministers of the word and the commission of all the sheep of the Lord 1 Pet. 5.2 Mark 16.15 2 Cor. 11.28 Preach the Gospel to all Creatures and the care of all the Churches comes upon me from day to day 't is true that the Lord made towards him and repeated this command three times Cyril upon St. John l. 12 64. but as some of the Fathers have very well observed to abolish the failing of his three denials very far from thinking by this means to establish the Monarchy of others Secondly As to this that the Lord being at Capernaum payed the Tribute-money for St. Peter and not for the other of the Apostles that doth not infer any Authority of St. Peters above them For it may be that it proceeded from some other consideration as that the others had already payed it or that they were not present when the Tribute money was demanded of our Saviour or that they were not Inhabitants of Capernaum as St. Peter was who had his family there In brief whatever it be 't is a wonderful Consequence to say Christ hath payed the Tribute-mony for St. Peter therefore St Peter was the Monarch of the Universal Church and the Prince and Lord of the Apostles Thirdly Neither can this be inferred out of that place where Saint Matthew numbring the Apostles saith The first is Simon who is called Peter For a President is the first in his Chamber and a Dean the first in his Assembly nevertheless none can conclude that the President is Lord of the Counsellors in his Chambers or the Dean the Prince of his Brethren I grant that St. Peter either for his age his capacity his zeal or some other consideration hath had the like advantage in the Company of the Apostles he might have been the first of them but yet not the Master much less the Monarch of them Fourthly And that sufficeth to shew that they cannot prove by the Scriptures this marvellous quality which they attribute to the Pope of not being able to err in matters of faith For since all the things which they alledge are grounded upon those things which regard St. Peter who seeth not that they infer nothing for the advantage of the Pope except they prove by the Scriptures that all the right of St. Peter belongs to the Pope that which I think they dare not so much as attempt to shew by the Scriptures Fifthly I say as much of the Opinion of those amongst them who attribute the Infallibility and Sovereignity not to the Pope as at this time the greatest part of their Doctors do but to the Roman Church assembled in the Universal Councel For all which they can draw from the Scriptures in favour of their Opinion speaks of the true Church of Jesus Christ without amusing
they have the qualities and conditions which are convenient for them since it is to them who are such 2 Thes 1.6 7. that God promiseth these things in his Grace Thirdly Moreover they say that this retribution of God is a work of his Justice 't is a just thing before God saith the Apostle That he giveth affliction to those who afflict you Heb. 6.10 and to you who are afflicted deliverance with us when the Lord Jesus shall be revealed from Heaven with the Angels of his power and elsewhere God is not unjust to forget your work and charity which you have shewed towards his Name in as much as you have ministred to the Saints and do minister 2 Tim. 4.8 Psal 112.9 2 Cor. 9.9 Mat. 6.1 Dan. 4.24 9.16 Ezech. 18.19 21. in the Version of the 70. Deut. 24.3 Eccles 44.10 and again in another place The Crown of Justice is kept for me which the Lord the righteous Judge shall give me at that day and not to me only but also to all those who love his coming But I say first that this word Justice according to the phrase of the Hebrew Language signifieth very often benignity and liberality and just likewise benign and gracious as in the 112 Psalm alledged by St. Paul He hath dispersed he hath given to the poor his righteousness endureth for ever from whence it comes that Alms which is an act of gratuity and beneficence is called Justice in the 6th of St. Matthew In this sense who seeth not that retribution of life eternal to the faithful is truly an act of the Divine Justice that is to say of his Grace and benignity that 't is an Alms which he giveth us Secondly I say that it is just that God should give life eternal to those who have believed and obeyed not that they have merited but because hehath promlsed it As 't is also a justice to keep ones word in accomplishing that which one hath promised Nohem 9. although one hath promised it but upon meer gratuity without being obliged to it by the merits of him to whom one promiseth it In fine in comparing the cause and case of the faithful with that of the wicked who afflict them the one having manifestly the right on their side and the other the wrong it is yet in this respect for the Justice of God to maintain the one and condemn and punish the other But this is not to say that considering throughly the persons and works of the faithful in themselves and without this comparison there is nothing in them which to speak properly merits the Heavenly Glory with which the Father will one day Crown them gratis according to the saying of the Apostle Rom. 6.23 that life eternal by Jesus Christ our Lord is a Grace of God But there is no need to insist much upon this Article since that amongst our Adversaries themselves there are found great and celebrated Authors who openly reject this Doctrine being far from pretending that it is in the Scriptures some disputing that the good works of the faithful are not meritorious by reason of the works themselves but only by reason of the Promise and Divine acceptance as Scotus and Vaga Others that supposing the Promise of God yet they are not such that the hire is due to them by Justice See Bellar. of Justif l. 5. c 16. but only by the liberality of God as Durandus so Cardinal Bellarmin reports it CHAP. IX That praying to Saints departed is not taught in the Scriptures 1. LEt us now consider of praying to the Saints departed for which there is found neither Command nor Example in all the Writings of the Old and New Testaments and they alledge for its foundation nothing but passages very far fetched as for example that wch Jacob said being upon his death-bed Let my name be called upon these Children Gen. 48.16 that is upon Ephraim and Manasseh which is not a Command to invoke him after his death but a declaration by which he adopts them willing that they might be called by his name as if they had been his proper Children as all the Learned party of our Adversaries confess Nic. d'Lyra Pintus Eman. Sa Pagnin Arias Montauus and 't is the same manner of speaking which is found in Esai in the fourth Chapter where he brings in women which say to a man Isai 4.1 only let thy name be called upon us Secondly But say they the faithful under the Old Testament make mention of the Saints departed in the prayers which they put up to God Have remembrance of Abraham Exod. 32.13 Isaac and Israel thy servants to whom thou hast sworn by thy self saying I will multiply your seed as the Stars in Heaven We do not deny that it was permitted them to produce to the Lord the Promises which he made to their Fathers as it is lawful for us to put him in minde of that which he hath done for us in Jesus Christ of which these first were the figures But the question is whether we may and ought to address these prayers to deceased Saints which cannot be drawn from this allegation by any good reason Thirdly Moreover Mat. 22.30 they discourse thus Our Lord teacheth us that the Saints departed are as the Angels of God in Heaven Gen. 48.15 now Jacob invoked an Angel It is then permitted us to invoke the Saints A feeble a pitiful reasoning For first the Lord speaks of the state of Saints after the Resurrection and the Question is of the condition they are in now before the Resurrection Secondly The Lord compares them to Angels not generally and in respect of all the conditions of their beings for upon this account they must conclude they will have no bodies after the Resurrection since the Angels have none but only in respect of these things viz that they will not marry Maldon upon this passage as St. Jerom and after him the Jesuit Maldonat remarks in the Resurrection saith the Lord they shall neither marry nor be given in marriage but shall be as the Angels of God in Heaven And as to the Angel which Jacob invoked who knows not that 't is the Angel of the Covenant Mal. 3.1 Gen. 48. 15 16. the eternal Son of God The God saith he before whom my fathers Abraham and Isaac have walked the God who fed me from my youth to this day Cyril Alex Thesaur l. 3. the Angel who hath defended me from evil bless these Children St. Cyril of Alexandria hath so amply defended this truth against the Arians who would as our Adversaries at this time bend these words to a created Angel which we have no need to insist upon any longer to clear Fourthly They argue again thus We pray the faithful living here below with us to pray to God for us as St. Paul commanded the Romans Rom. 15.30 Coll. 4.3.1 Eph. 6.9 1 Thes 5.25 2 Thes 3.1 1.