Answer to a Popish Pamphlet Called the Touchstone of the Reformed Gospel, Part 1 – Part 2
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 onelyonly 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. VVhichWhich 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) VVhichWhich 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 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. VVhichWhich 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, Ʋnto 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 cō 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 vi…ioſitie of their vulgar Tranſlation, (as is ſaid, Deut. 32. 31. Even our Enemies being Judges) I ſhall inſtance onelyonly 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, hauehave 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 hauehave 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 w…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 b…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 …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 cōveened in famous generall & e…umenicall Councels, hauehave 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 frō this expoſition of Scripture which they pretend for papall ſupremacie, and from 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 onelyonly merciemercy 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 finē, As alſo pſal. 109 …irca i…itiū. 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 frō 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 perfectiō of ſcripture, againſt doctrinall traditions, that place Gal. 1. 8. Though wee or an Angell from heaven preach any other, beſide that which wee hauehave preached unto you, let him be accurſed by the conſtāt & 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 onelyonly, 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 hauehave 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 onelyonly 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 …nd his Church was forſaken, and therefore accurſing the practiſers thereof, Can. 35. ſaying. if any man be found to giuegive himſelf to this private idolatrie, let him be accurſed. And yet the preſent Romā Church doth ſo farr diſagree frō this Apoſtolicall precept, expounded by an unanimous cōſent of ancient Fathers conveened in Councell, that ſhe will hauehave prayers put up to Angels and conſequentlie ſhee is declared Idolatrous and accurſed.
5. I could inſtance many more places in points cōtroverted, 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. …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 thē, 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.