THis Assertion is ve­ry Answer. confusedly set downe. As it stands without limitation, it is utterly untrue; and besides, 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, al­waies lawfull. And the Religion of the [Page 2] reformed Churches is not a contrary religion to that of the Romane obedi­ence, but onely different, as pure and corrupt, reformed and deformed.

For the discovery of the truth, the words and termes are to bee opened. This terme Religion, is not alwaies used in the same meaning: Sometime it is put for the perswasion of the minde and judgement, touching some divine nature, and the devotion of the heart toward the same: as the Iewish reli­gion, A [...]. 26. 5. So religion of An­gels, Col. 2. 18. sometimes it is put for some more speciall observance and ceremony, as the Religion of the Pas­chall Lambe, 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 divers faith or perswasion touching God, nor yet a different wor­ship in the substance, but onely in cir­cumstances, as apparell, formes, and houres of praier, and such like. Con­trary Religions therefore are such as have a contrary faith touching the God [Page 3] they worship; as Iacob and Laban, Gen. 31. Or a contrary manner of worshipping him in matter of substance. Circumstan­ces and differences in opinions, go­vernment and ceremonies, doe not make a diverse, much lesse a contrary religion; as appeares in the religion before and after the Law written, be­fore and after Christ. These were dif­ferent, as an infant, a childe, and a man of yeares, yet the same person.

As for the terme Society, it is like­wise of divers sorts; one in the duties of religion, another in common life. Wherein againe 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, kinsfolkes, passengers in the same ship, guests at the same table; yea, every man with another, in that hee is a man. Some againe is voluntary, and at pleasure, as of contracting marriage, friendship, fa­miliarity, choosing our habitation and company with whom we will consort our selves. These explications premi­sed, [Page 4] I answer in these five propositions.

First, society in the worship of God with true beleevers, professing pure 1. religion, is lawfull and necessary, and when it may be had, cannot long bee omitted without sin, Psal. 122. 1. I was glad when they said unto me, let us goe 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 stedfastly in the Apostles doctrine and fellowship, and in breaking of bread, and in praiers, and were together: and Vers. 46. And they continuing daily with one accord in the Temple, and brea­king bread from house to house, did eate their meat with gladnesse, and singlenesse of heart. Heb. 10. 25. Not forsaking the assembling of our selves together, as the manner of some is.

Secondly, society with men that worship the true God, though in some 2. points ignorant or misbeleevers, may be holden so long as they are not ob­stinate, and God is not dishonoured: [Page 5] Act. 19. 9. Paul resorted to the Syna­gogue of the Iewes, till they were hard­ned, and blasphemed the way of the Lord, then hee separated the Disciples. See also 1. King. 8. 41. where Solomon praieth for the stranger that was not of Gods people Israel, but came out of a farre countrey, and should come and pray towards the Temple, that God would heare, and doe according to his request, that all the people of the earth might know his Name, to feare 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 un­lawfull, Deut. 12. 30. Take heed to thy selfe, that thou bee 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 doe likewise. Thou shalt not doe so unto the Lord thy God. How neer so ever they be; Deut. 13. 6, 7. If thy brother, the sonne of thy mother, or thy sonne, or thy daughter, or the wife of thy bosome, or [Page 6] thy friend, which is as thine owne soule, &c. 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 Calfe.

Fourthly, civill 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 bee broken without sinne: as that of the subiect and the Prince, Rom. 13. the husband and the wife, 1. Cor. 7. 10. servant & master, 1. Pet. 2. 18. yea, Iew & Samaritane, Luk. 10. 37.

Fiftly, civill 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 professours of the truth, as 2. Chron. 18. 31. and Chap. 19. 2. where Iehosaphat hardly escaping with his life, is thus reprooved, Shouldest thou helpe the ungodly, and love them that hate the Lord? And Gen. 19. 15. [Page 7] Lot is sent out of Sodome in haste, with this terrour, Lest thou be consumed in the [...] of the city. And Peter, while he would associate himselfe with the servants of the high Priest need­lesly, fell into the snare of the Devill, and denied his master, Matth. 26. 58. 70. And 1. Cor. 10. 27. If any of them that beleeve not b [...] you to a feast, and ye will goe, &c. Hee doth not absolutely forbid it, but implies the danger in go­ing to the feasts of Idolaters. And 2. Cor. 6. 14. expresly forbids enter­marrying with such▪ Bee not unequally [...] with unbele [...]vers, &c. But let us examine his proofes.

THis is very true, but nothing to our present purpose; for neither Answer. doth it appeare by the text, that these [Page 8] 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, vers. 11, 12.

THe professours 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 A­brahams time, Churches or Church-yards to be buried in, nor was it the use to be buried all in one place; every man was buried in his owne possession: So that the burying of Sara, in a field pur­chased by Abraham, is very fondly [Page 9] attributed to a desire of separation from the Canaanites. Abraham had not till then a foot of land in the coun­trey. And whereas Iacob and Ioseph gave charge of their buriall in the land of Canaan, it was to confirme their po­sterity in the faith of Gods promise, that he would give it them for an inhe­ritance, Gen. 50. 25.

THe strangers, for whose buriall a field was bought with the money Answer. [Page 10] which Iudas received for betraying our Lord, for any thing in the text, might be Prosely [...], and not of a con­trary religion. Howsoever, the wic­ked murtherers of Christ (if there had been any religion to bee put in the not burying the strangers with Gods peo­ple) would not of likelyhood have been the [...]st, nor are the most com­mendable Authors of this practise. Let them glory in this president, that dig up the bodies of the dead, and cast them out into the fields, or bury them in dunghills, or burne 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 Lords blood should procure to the Gentiles, (who were strangers from Ep [...]s. 2. 12, 13. Act. 1. 19. the Common-wealth of Israel) a place of sleep and rest; though the Priests purchase was to them and Iudas, a field of blood. As touching the Samaritans, and the Israelites separation from them; first, the originall of the Sama­ritanes is not rightly referred to the time of Ieroboam, 3. Reg. 12. Samaria [Page 11] it selfe was not then built, nor the ten Tribes carried away captive, in whose place the [...] came above two hundred yeares after Ieroboams reigne. These Samaritanes were not onely Schismatickes, but Idolaters al­so, 2. King. 17. 4. The cause of the Iewes separation from them (even af­ter they had a Priest of Aarons line, See Ioseph. A [...]t. l. 9. c. 14. & l. [...]1. [...]hap. 8. & l. 12. cap. 7. and a Temple and service like to that of Ierusalem, erected by Sanballat, for Manasses his sonne in law, upon mount [...]) was the expresse commande­ment of God, appointing Ierusalem the place of worship; besides many other respects▪ religious and civill. But our Lord Iesus Christ, even in the place here alleadged, communeth with a wo­man of Sa [...]ria, asketh drinke of her, and after, giveth to her and the men of the Citie, water of life: And else­where impersonateth in a Samaritane the duty of mercy, which a Priest and Levite had neglected: And rebukes the preposterous zeale of Iames and Iohn, which would have called fire from heaven upon the Samaritanes [Page 12] that received them not; giving us ra­ther an example of meeknesse and gen­tlenesse towards all, howsoever ex­asperated against us, then of further enraging and setting off those that are separated.

THe rebellion of Korah and his company, against Moses and Aa­ron, Answer. is very plainly referred to the seek­ing the Priest-hood, vers. 10. As for the offering incense, it was by the com­mandement of Moses, vers. 17. I see not what this example makes to the pur­pose, unlesse it teach men not to rend themselves from the Church of God, or joyne in the despising of govern­ment, [Page 13] with them that seek worldly glory, and not the glory of God.

ROme, for her holding the people Answer. of God in captivity, for her pride & cruelty answerable to the old Baby­lon, (wherout Ieremy called Gods peo­ple in his time) is the mysticall Baby­lon, whereof Saint Iohn speakes in his Revelation. Which is plaine from her scituation upon seven hills; her rule over Revel. 17. 9. the kingdomes of the earth; The great city where our Lord also was crucified, Chap. 11. 8. (viz.) by the authority of a Romane [Page 14] Deputy, and a Romane death. Her merchants are the great men of the Chap. 18. 23. earth; her merchandize is not onely slaves, but also soules of men, whether wee take it of mens lives, which the court of Rome sets to sale; or the soules deceased, which they chaff [...]r by indul­gences and pardons. Out of this Baby­lon Gods 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. Medalls, is to receive his marke, Chap. 13. 17 in token of speciall devotion to him, and his Court; and not to bee content to bee a Christian Catholick, unlesse ROMANE be added to it, is to beare the number of his name.

THe place of S. Matthew doth not Answer. speake of an Heretick, but of a brother wronging his brother, and after private admonition, refusing to obey the Church: which may bee un­derstood of an assembly, as well Civil, as Ecclesiasticall. As for the avoiding him, no lesse then 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 Publicanes being such Iewes, as farmed the publick toles and customes 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 Iewes, as were also all Gentiles, whereto our Saviours words are to be referred. A Heathen and a Publican, is no more then Publicanes and Sinners, Chap. 11. 19. and Mark. 2. 15, 16. The Iewes [Page 16] did not lodge, or eate and drinke with men uncircumcised, Act. 11. 3. 18. In the text of Saint Paul, I thinke very shame made the Author of these Col­lections to leave out cleane all the for­mer part of the verse, which accor­ding to the Remish translation is this, Ye cannot drinke the Chalice of our Lord, and the Chalice of devils: unlesse it were some respect rather, lest if hee had set it downe, 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 plainely of the feasts made in honour of Idols, and in the 2. Cor. 6. of marriage with Idolaters and Infidels. Me thinkes very shame, if not charity and the feare of God, should restraine men from applying these texts to them which beleeve the Catholick faith, and are farther from all shew of Idolatry then themselves.

THe Apostle speaketh of such as lived idlely, & busied themselves Answer. about those things that pertained not to them, as many Iesuites are by Ro­mish Priests and Catholicks said to doe: such he would have to be avoided in ordinary conversation, yet accounted brethren, Uers. 15. But the Romane 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, Hereticks, Schismaticks, Dogs, Infidels; and requires this of those whom they teach, ‘ To pursue them with Stapleton. Orat. 30. all their might, as the most certaine and detestable plagues of Christendome, and fasre and wide to chase them out of their coasts.’

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 Creet, how to behave himselfe to­wards an heretick, that is, such as perversly and obstinately overthrow the foundations of religion; he bids him forbeare to deale 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 dissentions and scandals, contrary to Christs do­ctrine. Now let all Christians decline such.

THe doctrine whereof Saint Iohn Answer. speakes, is not the Popes Prima­cy; or that God is to bee served in La­tine; or the Scriptures not to be read by the lay-people; or that they may not receive the cup in the Lords Sup­per; or Purgatory, Indulgences, and such trumpery: but that which he mentioned in the seventh verse, when he saith, Many deceivers are entred in­to the world, which confesse not that Iesus Christ is come in the Flesh. Such a one was Cerinthus, who said, That Iesus was not borne of a Virgin, but the son of Ioseph: and that after his Baptisme Christ descended into him; and that when Christ withdrew himselfe from Iesus, then he suffered, but Christ suf­fered not. With him as ( Ireneus lib 3. cap. 3. Yet Epipha­nius saith it of [...]bion. Policarpus re­ported) Saint Iohn would not abide in [Page 20] the same bath, for feare lest it should fall downe, whiles Cerinthus the enemy of the truth was in it. Such [...]n other one was Marcion, whom Polycarpus called, The si [...]st begotten of Sathan. S. Iohn speakes of such overthrowes of the Gospell. With what conscience is this applyed 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 Hereticks?

THis place is very truely interpre­ted of the profession of our faith. Answer. And yet the sole Iudge and Interpreter of the Scriptures, if wee beleeve the Romish faction, expound it of Confes­sion of sinnes, in the [...]acrament of Pe­nance. Thus Pope Benedict the ele­venth teacheth the whole Church out of the Chaire of Saint Peter, in a De­cretall [Page 21] Epistle [Extravag. com. 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 sworne to admit. But sith profession of faith is so necessa­ry, why doe they withdraw Catho­licks from this duty, which is perfor­med twice every day in the Common­prayers of the Church of England, in a tongue understood, in the very forme wherin it was professed in their names at their Baptisme? And every Sunday and Holy day in the Creed of the Ro­mane Church; thirteen times in the yeare in Athanasius Creed, the con­clusion whereof hath these words, This is the Catholick Faith, which except a man beleeve faithfully, he cannot be sa­ved. I think this Author could not have chosen a fitter text to diswade from Recusancy then this is, which sheweth the necessity of making pro­fession of our faith, if wee will be sa­ved. The truth is, these men have no respect to the glory of God, or the [Page 22] salvation of soules, but onely to the maintaining of their owne faction.

IT is marvell he could not remember Answer. another speech of our Saviours in the Gospell, 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 Christs name, and the Apostles forbad 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 himselfe? No doubtlesse: But in the one he teacheth us to admit and re­ceive all that prosesse his Name into our society; yea, and if they will be singular, yet to rejoyce that his Name is preached, with Saint Paul, Phil. 1. 18. In the other, when it is slandered and [Page 23] blasphemed, as it was by those which said, He cast out devils by Bel [...]ebub, not to be neutrall, but to undertake the de­fence of truth and innocency against malice and falshood; for in that case, not to confesse him, is to deny him. Now since the reformed Churches doe not onely speak nothing amisse 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 heare them, or pray with them; to persecute them with sire and sword, as if they were worse then infidels and misbeleevers?

THe Scriptures proove no more then 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 doe differ from them; Latines, with Greeks, Aethiopians, Russians. Where he saith, the contrary is observed in other coun­tries, I am verily perswaded this is utterly untrue, there is never a one of [Page 25] these, and joyne the Romists to them, which if not for reason of conscience, esteeming themselves to have the truth, and rejoycing that another en­clines to embrace it, yet out of desire to encrease their owne partie, is diffi­cult to any that resorts to their assem­blies, as desirous to joyne with them. That which he addeth touching the Councels, besides that after the Scrip­tures, it is as vaine a labour as to light a candle in the Sunne; it is a meer crack of names, to proove that which no man denies, that Catholicks may not fre­quent the companies of blasphemous he­reticks; yet he sets not downe any one Canon of all these for the purpose; and he mentions that of Sardick for a ge­nerall Councell, where it was but a particular; and that which wee now have, not that which was anciently in Saint Augustines times. But none of all these forbad the hereticks to be ad­mitted to heare Sermons, or to be pre­sent at the praiers of Catholicks; yea, the fourth of Carthage expresly Can. 84. enacts, that they should not be forbidden. [Page 26] And the Councell of N [...]ce receives the Can. 8. Novatians without difficultie, 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 Catholicks, they were not onely invited, but by the ter­rour of Lawes [...]ged thereto, no lesse then Recusants are with us. A plaine argument that then it was holden, That where the Catholick faith is rightly confessed, society in Gods wor­ship is to be maintained. Where he addeth, that God ordained this meanes, that we may know which was the faith first taught by the Apostles. I doe not thinke he understands himselfe: what meanes could this be to discerne which was the faith first taught, when as the Apostles tould before, that of them­selves should arise men, speaking per­verse things, which would not faile to challenge to themselves the names of Christians, and separate from their opposites. And it is a speech unwor­thy [Page 27] of a man of any ordinary capacity, that the faith could not be discerned from heresies but by names.

THat which must be a mark to dis­cerne Answer. two things one from the other, must not be common to them both. A Pagan therefore that desired to imbrace Christianity without er­rour, how should he know by separa­tion whither to repaire, if Arrians doe no lesse separate from the orthodoxall Christians, then they from the Arrians? And at this day, if as he said right, now Lutherans and Calvenists doe as well separate from others, as others from them; how can this be a note to discerne without errour where true Christianity is to be found?

THis is as true as the golden Legend excelleth all other books; as much as Answer. gold all other mettalls. I marvell out of what Countrey the Lutherans went into New France, or by what way they were sent home againe. The Author of this fiction seems to have imagined, that New France is as neare and acces­sible to France and Germany, as the Frank County; and the Infidels there as able to discerne what makes a dif­ferent faith, as the Colledge of the holy Inquisition at Rome. But, the blinde swallows many a flie.

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 Iesus. The Keeper of this truth, and of the Scriptures in which it is treasured, is the Church: not of one City, but the Catholick Church, that is, the fellowship of Saints dispersed through the whole world. This is that Church, in which onely are Gods people. In this he hath ordained the commemoration of Christs Sacrifice, till his comming againe; with a service, not now consi­sting in rites and ceremonies, but rea­sonable, as the Apostle teacheth, [Page 30] Rom. 12. which for the particular manner of it may bee divers in divers places; but for the generall, must be with understanding and edification, 1 Cor. 14. 15, 26 and with comelinesse and order, vers. 40. Such is (God be praised) the service used among us in the Churches of England.

HItherto hath been the endeavour Answer. of the Authour of this Collection, to proove it unlawfull to hold society with those of a contrary religion. Now hee goes about to shew, that the Church of England is of a contrary religion. But herein he behaves him­selfe [Page 31] so superficially and sleightly, as if he would have it presumed and ta­ken for granted, or received upon his word without proofe. And for the for­mer, hee hath alledged 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 here­sie: and the men, against whom hee deales, ever resting in the authority of Scripture, and appealing to that rule and Touch stone.

He saith, the new invented Service of God is schismaticall.

This, if he meane it of ours, is a slanderous speech without proofe.

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) condemne that which they never saw or heard? This is to trifle, and presume his Readers are simple Innocents, that will take such generall proofe as this [See the [Page 32] Fathers of those daies] What if they be no Schollers? What if they have no leasure? What if they be told, that the Fathers of the Primitive Church doe, by their describing the service of God in their owne times, as it were in a table, picture out ours? That for the See Mor­nay of the Eucharist. l. 1. c. 3. B. Iewell in his Sermon at Pauls Crosse upon 1 Cor. 11. 23 present service of the Romane 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 hereticall, but schismaticall. 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 beleever, according to the commission of the Gospel; the Psalmes; the Lessons out of holy Scripture; the Hymne of Saint Ambrose, called Te Deum; that of Zachary, the blessed Uirgin, and Simeon; the Apostles, and Athanasius Creed; the Lords Praier; [Page 33] the Collects, for the most part the same which themselves use, but in a tongue understood; Slaunder it selfe never yet durst accuse it of heresie. The like may be said for the celebration of the Sa­craments, and the rest of the acts of the publick Ministery.

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 he­reticks; now he falls to such as have a schismaticall Service. Which of the Fathers ever accounted difference in Service hereticall or schismaticall? when as neither any particular forme was prescribed by our Lord Iesus 1. Christ, nor delivered by the Apostles, or yet ordained by any generall Coun­cell, to be used in the Catholick Church.

The liturgies of the Greek Church, which goe under the names of Saint 2. Iames, Saint Mark, Saint Basil, Saint Chrysostome, are extant, differing each from other, and from those of the La­tine Church; whether the later of Saint [Page 34] Gregory, or the ancienter of Saint Am­brose. In Gregories time it is plaine, 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 cu­stome Interrog. 3. of Masses in the Romane church, and another in the churches of France? Saint Gregory bids him, That he should chuse, whether in the Romane, 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 divers orders, as of Sarum, York, Hereford, Bangor. And so had they in Italy it selfe, till Pius Quintus reformed the 5. Breviary and Missall, after the Romane 1568. & 1570. use, enjoyning all Churches to follow that, unlesse where they had for above 200▪ years, a custome to celebrate other­wise. And Pius acknowledgeth, that in the reformation of his Breviary, those 6. things that were impertinent and un­certaine were remooved, and the Mis­sall Aliena & incerta. [Page 35] 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 Uenetian Divines, sheweth in his answer to Card. Bellarm. Loe, the Schisme that we are blamed for. The Church of England, finding in the Ser­vice of God, divers things impertinent and uncertaine (as themselves confesse) 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 Realme to one use, which they also imitate. She hath taken, upon diligent survay 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 expresly [Page 36] commandeth; and the very light of reason requireth. [...].

And this Service, whereat them­selves cannot take the least exception, is branded with the note of Schisma­ticall. Albeit, the Church of England professeth to hold Communion with the Catholick Church throughout the world; yea, with that of Rome it selfe in all points of the Catholick Faith. And Christ be judge betwixt us and these politick make bates, which for no other cause, but the maintenance of their faction, doe make contention among brethren.

But the next accusation is sorer, and comes home to the quick; he saith, The doctrine now preached is heresie, and for such condemned; and instanceth in eight points, and referres to the Cata­logues in Saint Epiphanius, Philastrius, and Saint Austin. Let us see the parti­culars.

THis heresie 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 doe what they list, for that men were sa­ved by his grace, and not by just workes. With what forehead doth this man at­tribute this heresie to the Protestants? as if the Grace of God, and Faith in our Lord Iesus Christ were all one with the grace of Simon the Sorcerer, and trust in him and his Strumpet; and the shut­ting out of our workes 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 besides, where he teacheth, that, by the [Page 38] deeds of the Law, there shall no flesh be ju­stified in his (Gods) sight, for by the Law is the knowledge of sinne; but now the righteousnesse of God without the Law is manifested, being witnessed by the Law and the Prophets; Even the righteous­nesse of God, which is by faith of Iesus Christ, unto all, and upon all them that beleeve: 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 Iesus Christ: Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousnesse, for the remis­sion of sinnes that are past, through the forbearance of God, vers. 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 Iesus, by faith in his blood, with­out the workes of the Law.

HEre I cannot but marvell at the Answer. boldnesse of this Collector; for, not onely 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 baptisme, others were baptized 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 baptized for them? If Cerinthus and his followers were bap­tized for the dead, let the Reader judge how likely it is that he should teach, children may be saved without bap­tisme.

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 minde, though he mistooke the name, was of one Novatus, that was the ring-leader of the sect of the Ca­thari, or Puritanes, 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 himselfe; holding, that to such as fell after baptisme, there was no place for penance. Thus Philastrius, & Epiphani­us: and Saint Augustine saith, The Ca­thari denie penance, following Novatus. As for the terme Sacrament, none of [Page 42] all these mention it. This opinion is as much detested by the Protestants, as by the Romists themselves.

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 downe in Epiphanius, we may see his opinion: With what reason, saith he, doe yee after death name the names of the dead? For, if hee that is alive, praies, or deales a dole, what shall the dead be profit­ed thereby? And Epiphanius after ju­stifies that practise that then was in the Church of reciting the names of the deceased, and making a memoriall both for the just and sinners; for sin­ners imploring the mercy of God; for the just, both the Fathers, Patriarchs, Prophets, Apostles, Evangelists, Mar­tyrs, [Page 43] and Confessors, Bishops, and Anachorites, and all Orders, that they might sever our Lord Iesus Christ from the order of other men, by the honour which they gave to him; and (as he saith a little before) to signifie 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 coun­trey, and to signifie that state which is more perfect, &c. Thus Epiphanius there. And to the like purpose, the Author of the book of the Ecclesi­asticall Hierarchy, attributed to Dio­nysius the Areopagite. Neither of both doe speak a word of Purgatory, or the releasing of Saints out of their tor­ments there. The Church of England doth not deny such Praiers for the dead, as shall after appeare.

TOuching Iovinian, 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 equall; that a man regenerate cannot sinne; that fasting profits not; that the virgi­nity of the blessed Virgin was corrup­ted by her bearing Christ, reckons also this in these termes; The virginity al­so of women professing holinesse, and the continency of the manly sex, in those holy men that choose a single life, he made equall to the merits of chaste and faithfull [...] [...]m cas [...] ­ram atq [...]e [...] meri [...] ad [...]avit. marriages. By which words it is plaine, that Saint Augustine takes merits for the value and dignitie, or reward of mar­riage chastly kept. Otherwise in the judgement of the Court of Rome, the desert of marriage is smal. But thus doe the Fathers take the word merit, and meriting, which hath brought in the [Page 45] opinion of deserving heaven by good workes. Shortly, this opinion of Iovi­nian the Protestants are free from.

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 reliques and bones of the holy Martyrs.

Secondly, his denying that the souls of the Apostles and Martyrs, as be­ing in Abrahams bosome, or in a place of rest, or under the Altar, can be pre­sent at their Tombes, and where they will.

Thirdly, his maintaining, that while we live, we may pray mutually each [Page 46] for other, but after we are dead, no mans praier shall be heard for another, specially since the Martyres calling for revenge of their owne blood, could not obtaine it; unlesse we will gather some such thing out of these words of Vi­gilantius, which S. Hierome sets downe, Ergò cine­res suos a­mant animae Martyrum, & circum­volitant eos, semperque praesentes sunt, ne for­tè si aliquis precator ad­venerit, ab­sentes audi­re non pos­sint? Ergò, &c. Doe the soules of the Mar­tyrs then love their ashes, and flye about them, and are alwaies present, lest per­haps if any should come to pray, being ab­sent, they might not heare him? But nei­ther doth it appeare that Vigilantius meant, or Saint Hierome understood this praying of prayer to the Saints and Martyrs themselves, but God at their Tombes: desiring their furthe­rance, suffrage, and recommendation: upon this opinion they were present with their Reliques, or at their Me­mories. So doth Saint Hierome relate, that Constantia, a devout woman, was wont to spend whole nights watching in the Tombe of Hilarion, and to talk with him as if he were present, for the furthering of her praiers. And indeed, Saint Hierome maintaineth against Vi­gilantius, [Page 47] they are present. They follow the Lambe whither soever he goeth: If the Lambe be every where, they also which are with the Lambe, are to be be­leeved to be every where. Of which be­liefe I doe not think there were many besides himselfe, or yet are; save onely simple and superstitious people; as the woman that I mentioned right now, which when she heard that Hilarions body was stollen 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 stiled, a holy Priest, till he understood he favoured his adversary Ruffine) op­posed himselfe. Neither was he bla­med therefore by his Bishop, though Saint Hierome calls him, A holy man; or by any Councell: yea, as Saint Hie­rome confesses, he had certaine Bishops of his opinion. What the reformed Churches hold here about, I shall shew by and by.

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 baptized, a de­fender of Eutiches his heresie. But i [...] no ancient history worthy of credit, reported to have said or done any thing about Images, much lesse 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 owne account, till after one thousand three hundred yeers since Christ, and was himselfe an Image-worshipper. Evagrius, who lived neer to the time of Xenaias, and mentioneth a letter of certaine Monkes of Palestina, repor­ting his outragious carriage toward [Page 49] Flavianus Bishop of Antioch, hath no­thing of his opinion against Images, or praying before them.

VVE have seen what is in the Catalogues, to which he re­ferres. 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 [Page 50] within the first foure hundred years after Christ. Which that it may the better appeare, I will set downe the doctrine that sounds in our Chur­ches, touching these points.

First, we teach, that a sinner truly penitent for all his sinnes, and resting I. by faith upon the Redemption that is in Christ Iesus, is by that faith alone Rom. 3. 24. 28. freely justified, without the workes of the Law. Notwithstanding, true faith worketh by charity, and sheweth it selfe by good workes, which God doth account for righteous, and re­ward farre beyond desert.

Secondly, that Baptisme is a Sacra­ment, appointed by Christ our II. Act. 22. 16. Col. 2. 12. Rom. 4. 11, 20. Lord, to wash away sinne, and in stead of Circumcision, to be a seale of the righteousnesse 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 [Page 51] 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 baptisme of the Spirit, though not of Water: as those cate­chised in the Christian faith, that suf­fered martyrdome sometimes before outward Baptisme.

Thirdly, that in the state of this III. present life, it is impossible to keep Gods Commandements 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 publikly.

Fiftly, that Praiers are to be made V. for all that are departed in the true faith of Christ; that is, first, Thankes­giving, that they are delivered from the body of death, and miseries of this sinfull world. Secondly, Requests [Page 52] of Gods mercy, that they may have their perfect consummation and blisse in body and soule, in the kingdome of God, at the last judgment.

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 carefull for the things that pertaine to the Lord, is a more excellent estate then marriage.

Seventhly, that the Saints in hea­ven VII. pray for the Church on earth; and it is lawfull for us to pray to God to heare their praiers: but they know not our hearts; neither may we aske grace or glory of any but God onely.

Eightly, that images of God are unlawfull. The images of Christ and VIII. the Saints may be used in way of hi­story, or remembrance, and with reverent respect: not to be wor­shipped [Page 53] with incense, vowes, or praiers.

Loe here our Doctrine, for which never any man was cut off from the Primitive Church, nor any counted a Rebell, 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.

THis authority of the Councell of Carthage was reserved for the last Answer. place, and is graced with Saint Augu­stines name, and Apostolick Tradition; of likelihood, because it mentions singing of Psalmes, which the Church of England, and other reformed Chur­ches doe use. It might seem odious if he should have said, Yee may not sing a Psalme with a Protestant: and some bo­dy might have replyed, May I sing a Catch, or a merry song, and not one of Davids Psalmes? may I eate with him, and not give God thankes? May we sleepe together, and not say the Lords prayer together? To this it seemed hard to make a handsome answer with reason, therefore the Councell of Car­thage, and Saint Augustine, and the ancient practise of the Church, and Apo­stolicall Tradition are brought in, to beare it downe by meer authority. But for Tradition, even by their owne de­scription, [Page 55] expounding it of doctrine not Bellarm. de verbo Dei. l. 4. c. 2. written, he must give up his plea from Scripture, if he claime by Tradition; unlesse he will acknowledge that he (as many times the ancients doe) meanes by this word, The same thing that was written. The practise of the Church is yet to shew; neither can it I beleeve, be shewed ever delivered, holden, or practised, that such as had one God, one Faith, one Baptisme, one Lord, one Spirit, one hope of salva­tion, might not have one Prayer, sing one Psalme together. Especially these same Psalmes that we are speaking of, calling Iewes and Gentiles, old and young, all that have breath; yea, the bruit and senselesse creatures to the joynt performance of this duty, The praising their Creator.

Did the Councell 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 knowes, goeth about to beguile the [Page 56] simple with a cunning Translation, and wrong application of this Canon, to make feare where there is no feare.

The word which he Englisheth, To sing Psalmes, is more generall, To sing Psallere. any Ditty or Song, whether it be out of the Book of Psalmes, as we doe use the terme, or composed by any other Author.

Such Psalmes had the Hereticks 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 owne Sect; yea, as tended to increase contention: which mooved 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 Psalmes of David, which long before were wont to be sung in the Church.

The Churches in Africk were more slack herein, as Saint Augustine Aug. confes. [...]. 9. c. 7. relateth; so as the Donatists blamed [Page 57] 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 Psalmes, composed by mans 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 Psalme: the first Verse, and under-song whereof I will set downe, and apply to our present case.

Iudge I pray you, all that be the children of peace, whether the case be like, of the blasphemous and sediti­ous [Page 58] songs of Arrians and Donatist, and the sacred Psalmes of the Pro­phets.

And for the application of this Ca­non, to the reformed Churches, judge whether there be no ods betweene the assemblies of true Catholick, and charitable Christians, and the Con­venticles of desperate Hereticks, and cut-throats, denying the Lord that bought them, or the Catholick Church that brought them forth, con­fining it to Africk, (as some doe now to Rome) re-baptizing 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 madnesse, and setting upon them by the high­waies, to kill or to be killed, upon hope of becomming Martyrs. Certainly, these manners of the ancient hereticks, doe more plainely decypher the mas­sacres, and barbarities of the holy League in France, lately renewed also [Page 59] amongst the Grisons; or, not to goe so farre, of our Powder Traitors here in England, and generally of the Romish, then the reformed Ca­tholicks.

Iudge againe whether that be like­ly to be true which the Author of this Collection would perswade by his wresting the Scriptures, forgeing and framing to his purpose the opini­ons of ancient hereticks, slandring his even-Christians, making them to hold that, which it is marvell if his owne conscience did not tell him is otherwise. Whether it be likely to be a Sect, which as himselfe ob­serves, is different from all Sects, in that according to another Canon of the selfe same Councell which he cites, it prohibites none to come into the Church and heare Gods Word, Gen­tile, Heretick, or Iew; at least, till such be dismissed as receive not the Commu­nion.

And according to Saint Augustines De unitate Eccle. rules, Corrects that which is crooked, [Page 60] approoves that which is right, gives what is lacking, acknowledges what is present: according to the Apostles precept, Followes peace with all that call upon the Name of the Lord.

Iudge lastly, and see what a sinne it is for any Catholick to disswade, or be disswaded from such meetings, wherein the Catholick Faith is con­fessed; the blessed Trinity worship­ped; the holy Scriptures reverently read; the Psalmes sung to Gods praise; Praiers made for all estates in a knowne and understood language; where there is admission into the Church by Baptisme; instruction touching our misery through sinne 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 [Page 61] teaching of the Apostles, to live So­berly, Iustly, and Godly; and above all, (if that be not all) Charitably.

I say againe with Saint Augu­stine, ‘Omnes qui gaudetis de pace, modò verum judicate.’