AN EXAMINATION OF CERTAIN MOTIVES TO RECUSANSIE. By W. BEDELL. Printed by the Printers to the University of CAMBRIDGE; And are to be sold at London by R. Daniel, at the sign of the Angel in Lumbard-street. 1628. TO THE RIGHT Worshipful, my very good Friend, Sir THOMAS BARKER. SIR, I Send you here, an Answer to that Paper I received from you; containing a collection of certain Reasons, conveyed into the hands of some devout Gentlewomen your friends, with purpose to divert them from society with Protestants, and specially in God's service established among us. Upon the first view of them, I marvelled at the Author's strange drawing and misapplying Scriptures to his purpose, & at the opinions which he imputed to ancient Heretics, whereof, to my remembrance, I had never read nor heard before. But when I came to examine the places more particularly in his own Authors, I found cause even to be astonished at the boldness of the man, that taking advantage of the credulity of such good people, durst put such a packet of lies into their hands: And I could not but pity their case, who being fallen into the net of error, are by such a cunning, but ungodly practice, in danger to be inwraped and snarled by this persuasion of separation, so as, if God's mercy be not the more, there is no means for them to come ever even to understand this falsehood, whereby their simplicity is abused. There is not a more approved remedy against the stinging of a Scorpion, than the Scorpion itself bruised in oil, and applied. I have here endeavoured to bray this Scorpion; it shall be your part to apply it. And if this Collector can and will justify under his name his Doctrine of Separation, and his Catalogue of Heresies, and his Charge of Protestants to renew them, he shall prove himself an honest man: if he cannot, and will yield to the truth, at least a good Christian. If he do not one of the two, request your friends (as our old Proverb hath it) to let him continue in their Pater noster, but cast him, & his additions to the Catholic faith, for ever out of their Creed. Concluding, I desire God to give you and them a right understanding in all things, and to follow the truth in Charity; and rest Yours in Christ jesus W. BEDELL. AN EXAMINATION of certain Motives to RECUSANCIE. ¶ Society with those of contrary Religion, hath always been pernicious and unlawful. THis Assertion is very Answer. confusedly set down. As it stands without limitation, it is utterly untrue; and beside, nothing to the purpose; For, society of such as are of a false religion with those of the true Religion, hath been often very profitable to them, always lawful. And the Religion of the reformed Churches is not a contrary religion to that of the Roman obedience, but only different, as pure and corrupt, reformed and deformed. For the discovery of the truth, the words and terms are to be opened. This term Religion, is not always used in the same meaning: Sometime it is put for the persuasion of the mind and judgement, touching some divine nature, and the devotion of the heart toward the same: as the jewish religion, A●…. 26. 5. So religion of Angels, Col. 2. 18. sometimes it is put for some more special observance and ceremony, as the Religion of the Paschall Lamb, Exod. 12. 26, 43. According to which sense, the rules of Saint Benedict, Saint Basill, and others have Vulgat. edit. quae 〈◊〉 ista religi●…▪ been called religions; although they had not a diverse faith or persuasion touching God, nor yet a different worship in the substance, but only in circumstances, as apparel, forms, and hours of prayer, and such like. Contrary Religions therefore are such as have a contrary faith touching the God they worship; as jacob and Laban, Gen. 31. Or a contrary manner of worshipping him in matter of substance. Circumstances and differences in opinions, government and ceremonies, do not make a divers, much less a contrary religion; as appears in the religion before and after the Law written, before and after Christ. These were different, as an infant, a child, and a man of years, yet the same person. As for the term Society, it is likewise of diverse sorts; one in the duties of religion, another in common life. Wherein again some is necessary, and not at our choice and discretion, as the society of parents and children, servants and masters, subjects and princes, citizens, neighbours, kinsfolks, passengers in the same ship, guests at the same table; yea, every man with another, in that he is a man. Some again is voluntary, and at pleasure, as of contracting marriage, friendship, familiarity, choosing our habitation and company with whom we will consort ourselves. These explications premised, I answer in these five propositions. First, society in the worship of God with true believers, professing pure 1. religion, is lawful and necessary, and when it may be had, cannot long be omitted without sin, Psal. 122. 1. I was glad when they said unto me, let us go into the house of the Lord, Psal. 133. 1. Behold how good and how pleasant it is for brethren to dwell together in unity, Act. 2. 42, 44. The Christians of the primitive Church are said to have continued steadfastly in the Apostles doctrine and fellowship, and in breaking of bread, and in prayers, and were together: and Vers. 46. And they continuing daily with one accord in the Temple, and breaking bread from house to house, did eat their meat with gladness, and singleness of heart. Heb. 10. 25. Not forsaking the assembling of ourselves together, as the manner of some is. Secondly, society with men that worship the true God, though in some 2. points ignorant or misbelievers, may be holden so long as they are not obstinate, and God is not dishonoured: Act. 19 9 Paul resorted to the Synagogue of the jews, till they were hardened, and blasphemed the way of the Lord, than he separated the Disciples. See also 1. King. 8. 41. where Solomon prayeth for the stranger that was not of God's people Israel, but came out of a far country, and should come and pray towards the Temple, that God would hear, and do according to his request, that all the people of the earth might know his Name, to fear him as Israel did. Thirdly, society with men that worship 3 a false God, or the true God with a false and Idolatrous worship in the exercise of their religion, is utterly unlawful, Deut. 12. 30. Take heed to thyself, that thou be not snared by following them, after that they be destroyed from before thee, saying, how did these nations serve their gods? even so will I do likewise. Thou shalt not do so unto the Lord thy God. How near so ever they be; Deut. 13. 6, 7. If thy brother, the son of thy mother, or thy son, or thy daughter, or the wife of thy bosom, or thy friend, which is as thine own soul, etc. So Exod. 32. 27. The Levites are bidden by Moses from the Lord, to slay every man his brother, and every man his companion, and every man his neighbour, that had committed idolatry by worshipping God in the golden Calf. Fourthly, civil society with men of a false religion, or wicked life, to 4. whom we are necessarily bound by the Law of God, or man, must be holden, and cannot be broken without sin: as that of the subject and the Prince, Rom. 13. the husband and the wife, 1. Cor. 7. 10. servant & master, 1. Pet. 2. 18. yea, jew & Samaritan, Luk. 10. 37. Fiftly, civil society, such as is unnecessary with men of a false religion 5. or wicked life, albeit sometimes it be turned to good, yet it is hazardous to the professors of the truth, as 2. Chron. 18. 31. and Chap. 19 2. where jehosaphat hardly escaping with his life, is thus reproved, Shouldest thou help the ungodly, and love them that hate the Lord? And Gen. 19 15. Lot is sent out of Sodom in haste, with this terror, Lest thou be consumed in the 〈◊〉 of the city. And Peter, while he would associate himself with the servants of the high Priest needlessly, fell into the snare of the Devil, and denied his master, Matth. 26. 58. 70. And 1. Cor. 10. 27. If any of them that believe not b●… you to a feast, and ye will go, etc. He doth not absolutely forbid it, but implies the danger in going to the feasts of Idolaters. And 2. Cor. 6. 14. expressly forbids entermarrying with such▪ Be not unequally 〈◊〉 with unbele●…vers, etc. But let us examine his proofs. In the law of Nature, the ruin of all mankind in Noah his flood, came Object. 1 of this; That the children of God kept not themselves apart from the society of the wicked, Gen. cap. 6. verse. 2. THis is very true, but nothing to our present purpose; for neither Answer. doth it appear by the text, that these wicked people were of a contrary religion, and the children of God entermarried with them, which was to hold unnecessary fellowship with them, whereby they were drawn away to their corruptions, verse. 11, 12. The professors of true religion did so far avoid the followers of errors, Object. 2. that they would not after their death be buried in the same Churchyard; therefore Abraham bought a special place for the burial of Sara and himself, Gen. 23. 20. THe professors of true religion never Answer. esteemed much where their bodies were buried after death, as being assured, whatsoever became of them, they should have a glorious resurrection. Neither were there in Abraham's time, Churches or Churchyards to be buried in, nor was it the use to be buried all in one place; every man was buried in his own possession: So that the burying of Sara, in a field purchased by Abraham, is very fond attributed to a desire of separation from the Canaanites. Abraham had not till then a foot of land in the country. And whereas jacob and joseph gave charge of their burial in the land of Canaan, it was to confirm their posterity in the faith of God's promise, that he would give it them for an inheritance, Gen. 50. 25. Conformably to this the Israelites employed the money of judas, to Object. 3. buy a field for burial of strangers, Matth. 27. 7. Thus God's people both alive and dead, refused in religious actions the society of those who were of contrary religion. The true Israelites would in no wise communicate with the schismatic Samaritans, joh. 4. 9 & 3 Reg. 12. and this, because they put away the true Priests, and set up a new service, to withdraw men from the right service, which was ordained in jerusalem. THe strangers, for whose burial a field was bought with the money Answer. which judas received for betraying our Lord, for any thing in the text, might be Prosely●…, and not of a contrary religion. Howsoever, the wicked murderers of Christ (if there had been any religion to be put in the not burying the strangers with God's people) would not of likelihood have been the ●…st, nor are the most commendable Authors of this practice. Let them glory in this precedent, that dig up the bodies of the dead, and cast them out into the fields, or bury them in dunghills, or burn them to ashes. How much more likely is it, that the holy Ghost would typically set forth by this story, that the price of our Lord's blood should procure to the Gentiles, (who were strangers from Ep●…s. 2. 12, 13. Act. 1. 19 the Commonwealth of Israel) a place of sleep and rest; though the Priest's purchase was to them and judas, a field of blood. As touching the Samaritans, and the Israelites separation from them; first, the original of the Samaritans is not rightly referred to the time of jeroboam, 3. Reg. 12. Samaria itself was not then built, nor the ten Tribes carried away captive, in whose place the 〈◊〉 came above two hundred years after jeroboam's reign. These Samaritans were not only schismatics, but Idolaters also, 2. King. 17. 4. The cause of the jews separation from them (even after they had a Priest of Aaron's line, See joseph. A●…t. l. 9 c. 14. & l. ●…1. ●…hap. 8. & l. 12. cap. 7. and a Temple and service like to that of jerusalem, erected by Sanballat, for Manasses his son in law, upon mount 〈◊〉) was the express commandment of God, appointing jerusalem the place of worship; besides many other respects▪ religious and civil. But our Lord jesus Christ, even in the place here alleged, communeth with a woman of Sa●…ria, asketh drink of her, and after, giveth to her and the men of the City, water of life: And elsewhere impersonateth in a Samaritan the duty of mercy, which a Priest and Levite had neglected: And rebukes the preposterous zeal of james and john, which would have called fire from heaven upon the Samaritans that received them not; giving us rather an example of meekness and gentleness towards all, howsoever exasperated against us, then of further enraging and setting off those that are separated. Korah, Dathan, and Abiram made a schism against the Priests of Object. 4. God, presuming to worship the true God, as the Priests did, whereas it was not their office: see the event, Numb. 16. 26, 30. The earth opened, and they went alive to hell, with all that were in their company. THe rebellion of Korah and his company, against Moses and Aaron, Answer. is very plainly referred to the seeking the Priesthood, verse. 10. As for the offering incense, it was by the commandment of Moses, verse. 17. I see not what this example makes to the purpose, unless it teach men not to rend themselves from the Church of God, or join in the despising of government, with them that seek worldly glory, and not the glory of God. Heresy, for the confusion and dissension Object. 5. in the doctrine, is called Babylon. The Prophet jeremy saith of it, Fly from the midst of Babylon; go out from her my people, lest you be partaker of her sins, and receive of her plagues, Apoc. 18. 4. & cap. 14. 9 To be with her in the act of her rebellion, in the service of God which she hath set up, to pull down the true service of God, is to bear her mark. Room, for her holding the people Answer. of God in captivity, for her pride & cruelty answerable to the old Babylon, (which jeremy called God's people in his time) is the mystical Babylon, whereof Saint john speaks in his Revelation. Which is plain from her situation upon seven hills; her rule over Revel. 17. 9 the kingdoms of the earth; The great city where our Lord also was crucified, Chap. 11. 8. (viz.) by the authority of a Roman Deputy, and a Roman death. Her merchants are the great men of the Chap. 18. 23. earth; her merchandise is not only slaves, but also souls of men, whether we take it of men's lives, which the court of Rome sets to sale; or the souls deceased, which they chaff●…r by indulgences and pardons. Out of this Babylon God's elect people are exhorted to Vers. 4. come; these are properly the Church of Rome, not the faction which beareth the name of it, over which the Pope is now styled Monarch. To receive his Agnus De●…s, hallowed Pictures, Beads. Medals, is to receive his mark, Chap. 13. 17 in token of special devotion to him, and his Court; and not to be content to be a Christian Catholic, unless ROMAN be added to it, is to bear the number of his name. The Heretic, because he will not Object. 6. obey the Church, must be avoided no less than a heathen, in his service to false Gods: So saith Christ, Matth. 18. 17. and Saint Paul, 1. Cor. 10. 21. You cannot be partakers of the table of our Lord, and the table of Devils: the like, 2. Cor. 5. 14. 17. THe place of S. Matthew doth not Answer. speak of an Heretic, but of a brother wronging his brother, and after private admonition, refusing to obey the Church: which may be understood of an assembly, as well Civil, as Ecclesiastical. As for the avoiding him, no less than a 〈◊〉 in the service of his false gods, it is a very false exposition of the text, as is piaine by the word be●…hen the Publican. For the Publicans being such jews, as farmed the public tolls and customs of the people of Rome, came to the service of God in the Temple, as is evident by the Text, Luk. 18. 10. Such a one was S. Matthew, before his calling. These were in ill conceit with the jews, as were also all Gentiles, whereto our Saviour's words are to be referred. A Heathen and a Publican, is no more than Publicans and Sinners, Chap. 11. 19 and Mark. 2. 15, 16. The jews did not lodge, or eat and drink with men uncircumcised, Act. 11. 3. 18. In the text of Saint Paul, I think very shame made the Author of these Collections to leave out clean all the former part of the verse, which according to the Remish translation is this, Ye cannot drink the Chalice of our Lord, and the Chalice of devils: unless it were some respect rather, lest if he had set it down, he might seem to have blasphemously called the celebration of the holy Supper of our Lord, according to his institution, entire with the distribution of the Chalice, the Chalice of Devils; although the blasphemy is the same, if he account the Communion table, the table of Devils. The Apostle speaketh plainly of the feasts made in honour of Idols, and in the 2. Cor. 6. of marriage with Idolaters and Infidels. Me thinks very shame, if not charity and the fear of God, should restrain men from applying these texts to them which believe the Catholic faith, and are farther from all show of Idolatry than themselves. 2 Thess. 3. 6. 14. We denounce unto Object. 7. you brethren, in the name of jesus, that you withdraw yourselves from every brother walking inordinately, and not according to the doctrine they have received of us. THe Apostle speaketh of such as lived idly, & busied themselves Answer. about those things that pertained not to them, as many Jesuits are by Romish Priests and Catholics said to do: such he would have to be avoided in ordinary conversation, yet accounted brethren, Uers. 15. But the Roman charity, though they cannot lay to our charge, that we walk not according to the doctrine we have received of the Apostles, accounts their even-Christians, Heretics, Schismatics, Dogs, Infidels; and requires this of those whom they teach, To pursue them with Stapleton. Orat. 30. all their might, as the most certain and detestable plagues of Christendom, and fasre and wide to chase them out of their coasts. A man that is an heretic, avoid Object. 8. him, Tit. 3. 10. Rom. 16. 17. EVen these Texts are misapplied to our present purpose. The Apostle Answer. in the former place teacheth Titus, whom he left to order the Churches in Crect, how to behave himself towards an heretic, that is, such as perversely and obstinately overthrow the foundations of religion; he bids him forbear to deal further with him, 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. after he had once or twice admonished him, and give him up as incorrigible. The second Text, Rom. 16. speaketh of society in conversation, not to be had with those that make dissensions and scandals, contrary to Christ's doctrine. Now let all Christians decline such. 1 joh. 2. 11. If any come to you and bring not this doctrine, receive Object. 9 him not into your house, nor salute him. He speaketh of all such as revolt, and persist not in the doctrine of Christ, as in the text, vers. 9 this he commanded under pain of being guilty of his heresy. Thus he practised with Cerinthus, and his disciple Policarpe, with Martion, and the heretics of those days. THe doctrine whereof Saint john Answer. speaks, is not the Pope's Primacy; or that God is to be served in Latin; or the Scriptures not to be read by the lay-people; or that they may not receive the cup in the Lord's Supper; or Purgatory, Indulgences, and such trumpery: but that which he mentioned in the seventh verse, when he saith, Many deceivers are entered into the world, which confess not that jesus Christ is come in the Flesh. Such a one was Cerinthus, who said, That jesus was not borne of a Virgin, but the son of joseph: and that after his Baptism Christ descended into him; and that when Christ withdrew himself from jesus, than he suffered, but Christ suffered not. With him as ( * Ireneus lib 3. cap. 3. Yet Epiphanius saith it of ●…bion. Policarpus reported) Saint john would not abide in the same bath, for fear lest it should fall down, whiles Cerinthus the enemy of the truth was in it. Such ●…n other one was Martion, whom Polycarpus called, The si●…st begotten of Satan. S. john speaks of such overthrows of the Gospel. With what conscience is this applied to them, whose whole endeavour is, to persist in the rejecting the unnecessary additions thereto, for which the Court of Rome doth cunningly style them Heretics? If we will be saved, we must make profession of our faith, saith Saint Paul, Ob. 10. Rom. 10. 10. THis place is very truly interpreted of the profession of our faith. Answer. And yet the sole judge and Interpreter of the Scriptures, if we believe the Romish faction, expound it of Confession of sins, in the ●…acrament of Penance. Thus Pope Benedict the eleventh teacheth the whole Church out of the Chair of Saint Peter, in a Decretal Epistle [Extravag. come. l. v. de privileg. c. inter cunctas.] And this ridiculous interpretation, the Author of these Collections, if ever he have professed his faith by the rule of Pope Pius the fourth, hath sworn to admit. But sith profession of faith is so necessary, why do they withdraw Catholics from this duty, which is performed twice every day in the Common-prayers of the Church of England, in a tongue understood, in the very form wherein it was professed in their names at their Baptism? And every Sunday and Holy day in the Creed of the Roman Church; thirteen times in the year in Athanasius Creed, the conclusion whereof hath these words, This is the Catholic Faith, which except a man believe faithfully, he cannot be saved. I think this Author could not have chosen a fitter text to dissuade from Recusancy then this is, which showeth the necessity of making profession of our faith, if we will be saved. The truth is, these men have no respect to the glory of God, or the salvation of souls, but only to the maintaining of their own faction. To make show to be of the Church of an Ob. 11. heretic, is to deny Christ before men. He that is not with me, is against me; He that gathereth not with me, scattereth. Matth. 12. 30. IT is marvel he could not remember Answer. another speech of our Saviour's in the Gospel, He that is not against us, is for us. So much the more, because the occasion thereof was a case very like unto ours. One cast out Devils in Christ's name, and the Apostles forbade him, because he followed not with them; Forbid him not, saith our Lord, for he th●…t is not against us, is for us, Luk. 9 49. What then? Is he contrary to himself? No doubtless: But in the one he teacheth us to admit and receive all that profess his Name into our society; yea, and if they will be singular, yet to rejoice that his Name is preached, with Saint Paul, Phil. 1. 18. In the other, when it is slandered and blasphemed, as it was by those which said, He cast out devils by Bel●…ebub, not to be neutral, but to undertake the defence of truth and innocency against malice and falsehood; for in that case, not to confess him, is to deny him. Now since the reformed Churches do not only speak nothing amiss of our Saviour, but are ready with S. Paul to die for his Name, what rage is this of the Court of Rome, to cast them out, to forbid them to preach, or others to hear them, or pray with them; to persecute them with sire and sword, as if they were worse than infidels and misbelievers? Thus the Scriptures are plain, that men of diverse religions may not Ob. 12. communicate one with another in the act of their religion. And this is observed by the Lutherans, the Calvenists, the Anabaptists, and all other sects in other Countries; only England admitteth to their society, Lutherans, Calvenists, Puritans, Brownists, and Catholics; whereas the general Counsels of Nice, of Sardick, of Chalcedon, of Constantinople, of Ephesus, whensoever they condemned the Arrians, and other heretics, they forbid the Catholics to frequent their company. This means God ordained, that we may know which was the faith which was first taught by the Apostles, which could not have been discovered from heresies, if all the former heretics had equally been as in show of the same Church, bearing the name of Christians, no less than the Catholics. THe Scriptures prove no more than hath before been admitted. Answer. Men of a false religion may communicate with those of a true; men of the same true religion for the substance, with those that in circumstance do differ from them; Latins, with Greeks, Aethiopians, Russians. Where he saith, the contrary is observed in other countries, I am verily persuaded this is utterly untrue, there is never a one of these, and join the Romists to them, which if not for reason of conscience, esteeming themselves to have the truth, and rejoicing that another inclines to embrace it, yet out of desire to increase their own party, is difficult to any that resorts to their assemblies, as desirous to join with them. That which he addeth touching the Counsels, besides that after the Scriptures, it is as vain a labour as to light a candle in the Sun; it is a mere crack of names, to prove that which no man denies, that Catholics may not frequent the companies of blasphemous heretics; yet he sets not down any one Canon of all these for the purpose; and he mentions that of Sardick for a general Council, where it was but a particular; and that which we now have, not that which was anciently in Saint Augustine's times. But none of all these forbade the heretics to be admitted to hear Sermons, or to be present at the prayers of Catholics; yea, the fourth of Carthage expressly Can. 84. enacts, that they should not be forbidden. And the Council of N●…ce receives the Can. 8. Novatians without difficulty, yet promising, they would communicate with these that had married the second time, and such as had fallen in persecution. The latter of which two being the o●…ly th●…ng for which the Donatists refused society with the Catholics, they were not only invited, but by the terror of Laws ●…ged thereto, no less than Recusants are with us. A plain argument that then it was holden, That where the Catholic faith is rightly confessed, society in God's worship is to be maintained. Where he addeth, that God ordained this means, that we may know which was the faith first taught by the Apostles. I do not think he understands himself: what means could this be to discern which was the faith first taught, when as the Apostles told before, that of themselves should arise men, speaking perverse things, which would not fail to challenge to themselves the names of Christians, and separate from their opposites. And it is a speech unworthy of a man of any ordinary capacity, that the faith could not be discerned from heresies but by names. Christ pretending to convert the Pagans, ordained this separation in external Ob. 13. acts of religion, that they might know to which Church to repair, without danger of error, in embracing Christianity. THat which must be a mark to discern Answer. two things one from the other, must not be common to them both. A Pagan therefore that desired to embrace Christianity without error, how should he know by separation whither to repair, if Arrians do no less separate from the orthodoxal Christians, than they from the Arrians? And at this day, if as he said right, now Lutherans and Calvenists do as well separate from others, as others from them; how can this be a note to discern without error where true Christianity is to be found? In our days the Lutherans and the Calvinists, undertook to convert Ob. 14. the Infidels in New France, both preaching Christ: but being in faith one differing from another, the Infidels not knowing which to choose for true Christians, they sent them both back again. THis is as true as the golden Legend excelleth all other books; as much as Answer. gold all other metals. I marvel out of what Country the Lutherans went into New France, or by what way they were sent home again. The Author of this fiction seems to have imagined, that New France is as near and accessible to France and Germany, as the Frank County; and the Infidels there as able to discern what makes a different faith, as the College of the holy Inquisition at Rome. But, the blind swallows many a fly. There is but one truth, and one only true Church wherein it is conserved, Ob. 15. and of whom it must be learned in this only Church are God's people, a●…d in this he hath ordained Sacrific●…, Sacraments, and a peculiar external service to worship him, that he may be known to be their God, and they to be his people. IN the multitude of opinions there is but one truth. And among sundry Answer. truths there is but one necessary to salvation, that wherein the holy Scriptures (as the Apostle saith) are able to Tim. 3. 15 make us wise by the faith in Christ jesus. The Keeper of this truth, and of the Scriptures in which it is treasured, is the Church: not of one City, but the Catholic Church, that is, the fellowship of Saints dispersed through the whole world. This is that Church, in which only are God's people. In this he hath ordained the commemoration of Christ's Sacrifice, till his coming again; with a service, not now consisting in rites and ceremonies, but reasonable, as the Apostle teacheth, Rom. 12. which for the particular manner of it may be diverse in diverse places; but for the general, must be with understanding and edification, 1 Cor. 14. 15, 26 and with comeliness and order, vers. 40. Such is (God be praised) the service used among us in the Churches of England. That the new invented service of God is schismatical, and the doctrine Ob. 16. now preached is heresy by the judgement of the primitive Church, and for such condemned; see the fathers of those days, who as the Apostles ordained, have noted all such as have taught contrary to the saith, which was delivered to the Churches by the Apostles. HItherto hath been the endeavour Answer. of the Author of this Collection, to prove it unlawful to hold society with those of a contrary religion. Now he goes about to show, that the Church of England is of a contrary religion. But herein he behaves himself so superficially and slightly, as if he would have it presumed and taken for granted, or received upon his word without proof. And for the former, he hath alleged some twenty texts of Scripture, though some of them very impertinently, as hath been seen: For this, there is not so much as one word of Scripture where there was most need, both in respect of the matter, being the convincing of heresy: and the men, against whom he deals, ever resting in the authority of Scripture, and appealing to that rule and Touch stone. He saith, the new invented Service of God is schismatical. This, if he mean it of ours, is a slanderous speech without proof. That it is so, he bids us, See the fathers of the primitive Church. Why? how should the Fathers (if our service be newly invented) condemn that which they never saw or heard? This is to trifle, and presume his Readers are simple Innocents', that will take such general proof as this [See the Fathers of those day's] What if they be no Scholars? What if they have no leisure? What if they be told, that the Fathers of the Primitive Church do, by their describing the service of God in their own times, as it were in a table, picture out ours? That for the See Mornay of the Eucharist. l. 1. c. 3. B. jewel in his Sermon at Paul's Cross upon 1 Cor. 11. 23 present service of the Roman faction, of all the old Fathers they have not one? Well, yet in this his modesty is to be commended, that he would not say, the service of God which we use is heretical, but schismatical. We take his Confession; and sure it proceeded not from want of will to speak the worst, but from lack of matter to furnish out his accusation, if he should have said otherwise. For the substance of our Service being a Confession of our sins; the pronouncing of Absolution to the penitent believer, according to the commission of the Gospel; the Psalms; the Lessons out of holy Scripture; the Hymn of Saint Ambrose, called Te Deum; that of Zachary, the blessed Virgin, and Simeon; the Apostles, and Athanasius Creed; the Lords Prayer; the Collects, for the most part the same which themselves use, but in a tongue understood; Slander itself never yet durst accuse it of heresy. The like may be said for the celebration of the Sacraments, and the rest of the acts of the public Ministry. And here I desire the Reader to consider, how he shuffelleth in this second part of his Argument; for he began with men of a contrary religion, and heretics; now he falls to such as have a schismatical Service. Which of the Fathers ever accounted difference in Service heretical or schismatical? when as neither any particular form was prescribed by our Lord jesus 1. Christ, nor delivered by the Apostles, or yet ordained by any general Council, to be used in the Catholic Church. The liturgies of the Greek Church, which go under the names of Saint 2. james, Saint Mark, Saint Basil, Saint Chrysostome, are extant, differing each from other, and from those of the Latin Church; whether the later of Saint Gregory, or the ancienter of Saint Ambrose. In Gregory's time it is plain, that the Churches of France had not 3. the same service with the Church of Rome; for when as Austen, whom he sent to plant the faith among the English, demanded, why there was one custom Interrog. 3. of Masses in the Roman church, and another in the churches of France? Saint Gregory bids him, That he should choose, whether in the Roman, or any other Church whatsoever, might most please God, and establish it in the new Church of the English. In this Church of England, even to the day of the reforming 4. the Service, we had diverse orders, as of Sarum, York, Hereford, Bangor. And so had they in Italy itself, till Pius Quintus reform the 5. Breviary and Missal, after the Roman 1568. & 1570. use, enjoining all Churches to follow that, unless where they had for above 200▪ years, a custom to celebrate otherwise. And Pius acknowledgeth, that in the reformation of his Breviary, those 6. things that were impertinent and uncertain were removed, and the Missal Aliena & incerta. restored to the ancient rule and rite of the holy Fathers. Which reformation notwithstanding, and that Pius decreeth by his Bull prefixed, that nothing should at any time be added, taken away, or altered; yet in the time of Clement 8. it was again corrected, & in some things corrupted, as Marsilius, one of the Venetian Divines, showeth in his answer to Card. Bellarm. Lo, the Schism that we are blamed for. The Church of England, finding in the Service of God, diverse things impertinent and uncertain (as themselves confess) endeavoured to restore it, according to the ancient rule & rite of the holy Fathers; as they also after her pretend. She hath brought the whole Realm to one use, which they also imitate. She hath taken, upon diligent survey of the service of all Churches, whatsoever seemed most pleasing unto Almighty God, as Saint Gregory adviseth. She hath appointed it should be in a language understood by the people, as both the use of the Primitive Church warranted, and Saint Paul expressly commandeth; and the very light of reason requireth. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉. And this Service, whereat themselves cannot take the least exception, is branded with the note of Schismatical. Albeit, the Church of England professeth to hold Communion with the Catholic Church throughout the world; yea, with that of Rome itself in all points of the Catholic Faith. And Christ be judge betwixt us and these politic make bats, which for no other cause, but the maintenance of their faction, do make contention among brethren. But the next accusation is sorer, and comes home to the quick; he saith, The doctrine now preached is heresy, and for such condemned; and instanceth in eight points, and refers to the Catalogues in Saint Epiphanius, Philastrius, and Saint Austin. Let us see the particulars. Simon Magus was condemned for Heresy, for saying, That faith alone Ob. 1. doth justify. THis heresy of Simon Magus is Answer. neither reported in Epiphanius, nor Philastrius, nor Saint Augustine, nor any thing like to it. Ireneus indeed Lib. 1. c. 20▪ relates, that he taught such as placed their trust in him, and his harlot Selene, not to regard the Prophets, but freely to do what they list, for that men were saved by his grace, and not by just works. With what forehead doth this man attribute this heresy to the Protestants? as if the Grace of God, and Faith in our Lord jesus Christ were all one with the grace of Simon the Sorcerer, and trust in him and his Strumpet; and the shutting out of our works from justification, with the giving liberty to men to live as they list. The doctrine preached in the reformed Churches, is the doctrine of Saint Paul, Rom. 3. 20, 21, 22, 23, 24, 28. and in many places beside, where he teacheth, that, by the deeds of the Law, there shall no flesh be justified in his (God) sight, for by the Law is the knowledge of sin; but now the righteousness of God without the Law is manifested, being witnessed by the Law and the Prophets; Even the righteousness of God, which is by faith of jesus Christ, unto all, and upon all them that believe: for there is no difference, for all have sinned, and come short of the glory of God: Being justified freely by his grace, through the redemption that is in jesus Christ: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness, for the remission of sins that are past, through the forbearance of God, verse. 28, Therefore we conclude, that a man is justified by faith, without the deeds of the Law. And this is the constant teaching of all antiquity, That we are justified by the grace of God, through the redemption that is in Christ jesus, by faith in his blood, without the works of the Law. Cerinthus likewise, for saying, that Ob. 2. Children may be saved without Baptism. HEre I cannot but marvel at the Answer. boldness of this Collector; for, not only none of all the three Authors to whose Catalogue of heresies he sends us, doth mention any such opinion of Cerinthus as this; but Epiphanius, relating his opinions, adds, as a report that had come to him, that some among the followers of Cerinthus, departing this life before they had obtained baptism, others were baptised for them, to free them from punishment at the resurrection. Whereupon also he saith, it came to him by tradition, that the Apostle said, If the dead rise not at all, why are they then baptised for them? If Cerinthus and his followers were baptised for the dead, let the Reader judge how likely it is that he should teach, children may be saved without baptism. Ptolomeus was noted as an heretic, Ob. 3. for saying, That it was not in man to keep God's Commandments. THis doctrine, whether it be true or false, I do not now examine. Answer. None of these three Authors, to whom he refers us, do attribute it to Ptolemeus, although Epiphanius sets down a large Epistle of his to Flora, wherein he holds, the Law was not given by the perfect God, as being itself unperfect; with many like blasphemies. Touching the ten Commandments he saith, They containing a pure ordinance, but not having accomplishment, needed to be fulfilled by our Saviour. If this be the Heresy which this Collector intends to be renewed by the Protestants, that the Moral law is holy, but we could not keep it, and therefore Christ came to fulfil it, their defence will be easy. Now it shall suffice, that Epiphanius neither doth attribute this to Ptolomeus as a new opinion, nor note him for it as an heretic. Montanus, for denying the Sacrament Ob. 4. of Penance. Montanus' was one of the false Prophets, of the sect of the Cataphryges, Answer. of whom none of all the three Authors we are sent to, mentioneth any such thing, as this Collector imputes unto him. That which I think was in his mind, though he mistook the name, was of one Novatus, that was the ringleader of the sect of the Cathari, or Puritans, who taking occasion of offence, because many which in persecution had denied the truth, were afterward admitted to the communion of the Church by penance, separated himself; holding, that to such as fell after baptism, there was no place for penance. Thus Philastrius, & Epiphanius: and Saint Augustine saith, The Cathari deny penance, following Novatus. As for the term Sacrament, none of all these mention it. This opinion is as much detested by the Protestants, as by the Romists themselves. Aërius, for denying prayers for the Object. 5. dead. AErius, as both Epiphanius and S. Augustine relate, was an Arrian, Answer. which made a faction against Eustathius his Bishop, an Arrian likewise; and drew a multitude after him into the fields and woods. By his words set down in Epiphanius, we may see his opinion: With what reason, saith he, do ye after death name the names of the dead? For, if he that is alive, prays, or deals a dole, what shall the dead be profited thereby? And Epiphanius after justifies that practice that then was in the Church of reciting the names of the deceased, and making a memorial both for the just and sinners; for sinners imploring the mercy of God; for the just, both the Fathers, Patriarches, Prophets, Apostles, Evangelists, Martyrs, and Confessors, Bishops, and Anachorites, and all Orders, that they might sever our Lord jesus Christ from the order of other men, by the honour which they gave to him; and (as he saith a little before) to signify their faith, that the departed are living and yet subsisting with the Lord, and that we have hope of them, as those that be from home in another country, and to signify that state which is more perfect, etc. Thus Epiphanius there. And to the like purpose, the Author of the book of the Ecclesiastical Hierarchy, attributed to Dionysius the Areopagite. Neither of both do speak a word of Purgatory, or the releasing of Saints out of their torments there. The Church of England doth not deny such Prayers for the dead, as shall after appear. jovinian, for holding perpetual Virginity of no greater merit than Ob. 6. Marriage. TOuching jovinian, neither Philastrius, Answer. nor Epiphanius say any thing, because he was after their writing. S. Augustine, among other his damnable opinions, as, that all sins are equal; that a man regenerate cannot sin; that fasting profits not; that the virginity of the blessed Virgin was corrupted by her bearing Christ, reckons also this in these terms; The virginity also of women professing holiness, and the continency of the manly sex, in those holy men that choose a single life, he made equal to the merits of chaste and faithful 〈◊〉 ●…m cas●…ram atq●…e 〈◊〉 meri●… ad ●…avit. marriages. By which words it is plain, that Saint Augustine takes merits for the value and dignity, or reward of marriage chastely kept. Otherwise in the judgement of the Court of Rome, the desert of marriage is small. But thus do the Fathers take the word merit, and meriting, which hath brought in the opinion of deserving heaven by good works. Shortly, this opinion of jovinian the Protestants are free from. Vigilantius, for denying prayer to Ob. 7. Saints. VIgilantius is in none of the three Answer. Catalogues to which he sends us. S. Hierome writes two Epistles against him, very bitter, and wherein (saith Erasmus) He doth so take on against him with railing, as I could wish a little more modesty in him. In them there is no mention of prayer to Saints. But first of Vigilantius, blaming the adoration of the relics and bones of the holy Martyrs. Secondly, his denying that the souls of the Apostles and Martyrs, as being in Abraham's bosom, or in a place of rest, or under the Altar, can be present at their Tombs, and where they will. Thirdly, his maintaining, that while we live, we may pray mutually each for other, but after we are dead, no man's prayer shall be heard for another, specially since the Martyrs calling for revenge of their own blood, could not obtain it; unless we will gather some such thing out of these words of Vigilantius, which S. Hierome sets down, * Ergò cineres suos amant animae Martyrum, & circumvolitant eos, semperque praesentes sunt, ne fortè si aliquis precator advenerit, absentes audire non possint? Ergò, etc. Do the souls of the Martyrs than love their ashes, and fly about them, and are always present, lest perhaps if any should come to pray, being absent, they might not hear him? But neither doth it appear that Vigilantius meant, or Saint Hierome understood this praying of prayer to the Saints and Martyrs themselves, but God at their Tombs: desiring their furtherance, suffrage, and recommendation: upon this opinion they were present with their Relics, or at their Memories. So doth Saint Hierome relate, that Constantia, a devout woman, was wont to spend whole nights watching in the Tomb of Hilarion, and to talk with him as if he were present, for the furthering of her prayers. And indeed, Saint Hierome maintaineth against Vigilantius, they are present. They follow the Lamb whither soever he goeth: If the Lamb be every where, they also which are with the Lamb, are to be believed to be every where. Of which belief I do not think there were many besides himself, or yet are; save only simple and superstitious people; as the woman that I mentioned right now, which when she heard that Hilarions body was stolen away, died presently. Against these corruptions and superstitions which then began to creep into the Church, Uigilantius (recommended to Saint Hierome by Paulinus in his travels to the East, and by him styled, a holy Priest, till he understood he favoured his adversary Ruffian) opposed himself. Neither was he blamed therefore by his Bishop, though Saint Hierome calls him, A holy man; or by any Council: yea, as Saint Hierome confesses, he had certain Bishops of his opinion. What the reformed Churches hold here about, I shall show by and by. Xenaias, for denying due honour to holy Images of Christ, and of Saints, Object. 8. and praying before them. XEnaias lived long after the times of those three Authors, to whose Answer. Catalogue this Collection sends us. He was a Persian by Nation, a servant by Condition, ordained Bishop of Hierapolis before he was baptised, a defender of Eutiches his heresy. But i●… no ancient history worthy of credit, reported to have said or done any thing about Images, much less to have been condemned for so doing. Nicephorus is brought by Canisius and Bellarmine, affirming so much; a fabulous Author, which lived not by Canisius own account, till after one thousand three hundred years since Christ, and was himself an Image-worshipper. Evagrius, who lived near to the time of Xenaias, and mentioneth a letter of certain Monks of Palestina, reporting his outrageous carriage toward Flavianus Bishop of Antioch, hath nothing of his opinion against Images, or praying before them. See the Catalogue in Saint Epiphanius, in Philastrius, in Saint Augustine. All these heresies now renewed by Protestants Object. condemned within the first four hundred years; whosoever communicateth with these, in giving countenance by his presence at their Service or Sermons, as they were cut off from the Primitive Church, so he cutteth off himself, and is partaker of their sin and rebellion, as S. john saith. WE have seen what is in the Catalogues, to which he refers. Answer. And for the rest, it is utterly untrue, that these opinions, or any one of them, in that sense wherein they are defended by the Protestants, was condemned within the first four hundred years after Christ. Which that it may the better appear, I will set down the doctrine that sounds in our Churches, touching these points. First, we teach, that a sinner truly penitent for all his sins, and resting I. by faith upon the Redemption that is in Christ jesus, is by that faith alone Rom. 3. 24. 28. freely justified, without the works of the Law. Notwithstanding, true faith worketh by charity, and showeth itself by good works, which God doth account for righteous, and reward far beyond desert. Secondly, that Baptism is a Sacrament, appointed by Christ our II. Act. 22. 16. Col. 2. 12. Rom. 4. 11, 20. Lord, to wash away sin, and in stead of Circumcision, to be a seal of the righteousness of faith. And that none despising this Sacrament, can be saved. Yet they are not wholly to be excluded from the mercy of God, who by the straits of time, not by the will of their Parents are deprived thereof; for they may Act. 11. 16. See Saint Ambrose orat. de obitu valent. & S. Aug. de Bapt. cont. Don. l. 4. c. 22. & 25. have the baptism of the Spirit, though not of Water: as those catechised in the Christian faith, that suffered martyrdom sometimes before outward Baptism. Thirdly, that in the state of this III. present life, it is impossible to keep God's Commandments to perfection, according to the Law; but not to acceptation, when we are in Christ. Fourthly, that the gate of mercy is IV. not to be shut against any sinner; penitently desiring reconciliation, but he is to be admitted to the same, privately or publicly. Fiftly, that Prayers are to be made V. for all that are departed in the true faith of Christ; that is, first, Thanksgiving, that they are delivered from the body of death, and miseries of this sinful world. Secondly, Requests of God's mercy, that they may have their perfect consummation and bliss in body and soul, in the kingdom of God, at the last judgement. Sixtly, that Virginity, such as the VI Apostle describeth, 1 Cor. 7. 34, 37. holy in body and spirit, and undertaken to be free from the cares of this world, to be careful for the things that pertain to the Lord, is a more excellent estate than marriage. Seventhly, that the Saints in heaven VII. pray for the Church on earth; and it is lawful for us to pray to God to hear their prayers: but they know not our hearts; neither may we ask grace or glory of any but God only. Eightly, that images of God are unlawful. The images of Christ and VIII. the Saints may be used in way of history, or remembrance, and with reverend respect: not to be worshipped with incense, vows, or prayers. Lo here our Doctrine, for which never any man was cut off from the Primitive Church, nor any counted a Rebel, till the Pope began to play the masterly servant in the house of God, and to strike his fellow-servants, and cast out whom he list out of the family. Objection. The fourth Council of Carthage, at which Saint Augustine was present, decreed, according to the ancient practice of the Church, and Apostolical tradition, that the faithful may neither pray nor sing Psalms with heretics. See what a sin it is to persuade a Catholic man to go to heretical service, forbidden by holy Scripture, by General Counsels, and observed by all sects, who do at this day repel from their service, all those that be of a contrary Religion. THis authority of the Council of Carthage was reserved for the last Answer. place, and is graced with Saint Augustine's name, and Apostolic Tradition; of likelihood, because it mentions singing of Psalms, which the Church of England, and other reformed Churches do use. It might seem odious if he should have said, Ye may not sing a Psalm with a Protestant: and some body might have replied, May I sing a Catch, or a merry song, and not one of David's Psalms? may I eat with him, and not give God thanks? May we sleep together, and not say the Lords prayer together? To this it seemed hard to make a handsome answer with reason, therefore the Council of Carthage, and Saint Augustine, and the ancient practice of the Church, and Apostolical Tradition are brought in, to bear it down by mere authority. But for Tradition, even by their own description, expounding it of doctrine not Bellarm. de verbo Dei. l. 4. c. 2. written, he must give up his plea from Scripture, if he claim by Tradition; unless he will acknowledge that he (as many times the ancients do) means by this word, The same thing that was written. The practice of the Church is yet to show; neither can it I believe, be showed ever delivered, holden, or practised, that such as had one God, one Faith, one Baptism, one Lord, one Spirit, one hope of salvation, might not have one Prayer, sing one Psalm together. Especially these same Psalms that we are speaking of, calling jews and Gentiles, old and young, all that have breath; yea, the bruit and senseless creatures to the joint performance of this duty, The praising their Creator. Did the Council then forbid that which God commands? Did Saint Augustine consent to it? I think not. But the Author of this Collection, whether wittingly or ignorantly, God knows, goeth about to beguile the simple with a cunning Translation, and wrong application of this Canon, to make fear where there is no fear. The word which he Englisheth, To sing Psalms, is more general, To sing Psallere. any Ditty or Song, whether it be out of the Book of Psalms, as we do use the term, or composed by any other Author. Such Psalms had the Heretics in their assemblies, both the Arrians, and the Donatists; wherein they inserted S●…zomen l. 8 c. 8. such things, as made to the advancing of their own Sect; yea, as tended to increase contention: which moved Saint Chrysostome at Constantinople, and Saint Ambrose at Milane, and by their example many other Churches in the world, to take up the like use of singing also, besides the Psalms of David, which long before were wont to be sung in the Church. The Churches in afric were more slack herein, as Saint Augustine Aug. confess. 〈◊〉. 9 c. 7. relateth; so as the Donatists blamed them, because they sung soberly the divine Songs of the Prophets in the Church, When themselves Aug. Epla. 119. c. 18. (saith he) inflame their drunken fits with singing of Psalms, composed by man's wit, like a Trumpet encouraging to the fight. And thus did Saint Augustine Aug. Tom. 7. (stirred up perhaps with their example) compose a Ditty for the common people, against the Donatists, which he calls a Psalm: the first Verse, and under-song whereof I will set down, and apply to our present case. Omnes qui gaudetis de pace, modo verum judicate. All you that in peace delight, What is truth now judge aright. judge I pray you, all that be the children of peace, whether the case be like, of the blasphemous and seditious songs of Arrians and Donatist, and the sacred Psalms of the Prophets. And for the application of this Canon, to the reformed Churches, judge whether there be no odds between the assemblies of true Catholic, and charitable Christians, and the Conventicles of desperate Heretics, and cutthroats, denying the Lord that bought them, or the Catholic Church that brought them forth, confining it to afric, (as some do now to Rome) rebaptising those that come from others to them, burning Churches and the holy Scriptures, ris●…ing houses, pulling out the eyes, cutting out the tongues, and off the hands of those that dissented from their madness, and setting upon them by the highways, to kill or to be killed, upon hope of becoming Martyrs. Certainly, these manners of the ancient heretics, do more plainly decipher the massacres, and barbarities of the holy League in France, lately renewed also amongst the Grisons; or, not to go so far, of our Powder Traitors here in England, and generally of the Romish, than the reformed Catholics. judge again whether that be likely to be true which the Author of this Collection would persuade by his wresting the Scriptures, forgeing and framing to his purpose the opinions of ancient heretics, slandering his even-Christians, making them to hold that, which it is marvel if his own conscience did not tell him is otherwise. Whether it be likely to be a Sect, which as himself observes, is different from all Sects, in that according to another Canon of the self same Council which he cities, it prohibits none to come into the Church and hear God's Word, Gentile, Heretic, or jew; at least, till such be dismissed as receive not the Communion. And according to Saint Augustine's De unitate Eccle. rules, Corrects that which is crooked, approoves that which is right, gives what is lacking, acknowledges what is present: according to the Apostles precept, Follows peace with all that call upon the Name of the Lord. judge lastly, and see what a sin it is for any Catholic to dissuade, or be dissuaded from such meetings, wherein the Catholic Faith is confessed; the blessed Trinity worshipped; the holy Scriptures reverently read; the Psalms sung to God's praise; Prayers made for all estates in a known and understood language; where there is admission into the Church by Baptism; instruction touching our misery through sin by the Law; our remedy in Christ by the Gospel; the remembrance of whose perfect Sacrifice is celebrated; his blessed Body and Blood distributed according to his institution; where penitent sinners are reconciled; the Dead reverently recommended into the hands of God; the Living informed according to the teaching of the Apostles, to live Soberly, justly, and Godly; and above all, (if that be not all) Charitably. I say again with Saint Augustine, Omnes qui gaudetis de pace, modò verum judicate. FINIS.