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 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 Simon Magus was condemned for Heresie for saying That faith alone doth justifie THis heresie of Simon Magus is neither reported in Epiphanius nor Philastrius nor Saint Augustine nor any thing like to it Ireneus indeed 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 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 Cerinthus likewise for saying that Children may be saved without Baptisme HEre I cannot but marvell at the 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 Ptolomeus was noted as an heretick for saying That it was not in man to keep Gods Commandements THis doctrine whether it be true or false I doe not now examine None of these three Authors to whom he refers us doe attribute it to Ptolemeus although Epiphanius sets downe a large Epistle of his to Flora wherein he holds the Law was not given by the perfect God as being it selfe unperfect with many like blasphemies Touching the ten Commandements he saith They containing a pure ordinance but not having accomplishment needed to be fulfilled by our Saviour If this be the Heresie which this Collector intends to be renewed by the Protestants that the Morall law is holy but we could not keep it and therefore Christ came to fulfill it their defence will be easie Now it shall suffice that Epiphanius neither doth attribute this to Ptolomeus as a new opinion nor note him for it as an heretick Montanus for denying the Sacrament of Penance MOntanus was one of the false Prophets of the sect of the Cataphryges 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 all these mention it This opinion is as much detested by the Protestants as by the Romists themselves Aërius for denying praiers for the dead AErius as both Epiphanius and S. Augustine relate was an Arrian 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 and Confessors Bishops and Anachorites and all Orders that they might sever our Lord Iesus Christ from the order of other men by
to pull downe the true service of God is to beare her marke ROme for her holding the people 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 the kingdomes of the earth The great city where our Lord also was crucified viz. by the authority of a Romane Deputy and a Romane death Her merchants are the great men of the 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 chaffâ—…r by indulgences and pardons Out of this Babylon Gods elect people are exhorted to 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 Deâ—…s hallowed Pictures Beads Medalls is to receive his marke 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 Heretick because hee will not obey the Church must be avoided no lesse then 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 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 beâ—…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 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 2 Thess. 3. 6. 14. VVe denounce unto you brethren in the name of Iesus that you withdraw your selves from every brother walking inordinately and not according to the doctrine they have received of us THe Apostle speaketh of such as lived idlely busied themselves 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 all their might as the most certaine and detestable plagues of Christendome and fasre and wide to chase them out of their coasts A man that is an heretick avoid him Tit. 3. 10. Rom. 16. 17. EVen these Texts are misapplied to our present purpose The Apostle 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 1 Ioh. 2. 11. If any come to you and bring not this doctrine receive 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 paine of being guilty of his heresie Thus he practised with Cerinthus and his disciple Policarpe with Marcion and the hereticks of those daies THe doctrine whereof Saint Iohn 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 Policarpus reported Saint Iohn would not abide in the same bath for feare lest it should fall downe whiles Cerinthus the enemy of the truth was in it Such â—…n other one was Marcion whom Polycarpus called The siâ—…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 If wee will be saved wee must make profession of our faith saith Saint Paul Rom. 10. 10. THis place is very truely interpreted of the profession of our faith And yet the sole Iudge and Interpreter of the Scriptures if wee beleeve the Romish faction expound it of
Confession of sinnes in the â—…acrament of Penance Thus Pope Benedict the eleventh teacheth the whole Church out of the Chaire of Saint Peter in a Decretall 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 Common-prayers 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 salvation of soules but onely to the maintaining of their owne faction To make shew to be of the Church of an heretick 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 marvell he could not remember 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 thâ—…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 blasphemed as it was by those which said He cast out devils by Belâ—…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 Thus the Scriptures are plaine that men of divers religions may not 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 onely England admitteth to their society Lutherans Calvenists Puritanes Brownists and Catholicks whereas the generall Councels of Nice of Sardick of Chalcedon of Constantinople of Ephesus whensoever they condemned the Arrians and other hereticks they forbid the Catholicks to frequent their company This meanes 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 hereticks had equally been as in shew of the same Church bearing the name of Christians no lesse then the Catholicks THe Scriptures proove no more then hath before been admitted 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 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 enacts that they should not be forbidden And the Councell of Nâ—…ce receives the 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 oâ—…ly thâ—…ng for which the Donatists refused society with the Catholicks they were not onely invited but by the terrour of Lawes â—…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 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 externall acts of religion that they might know to which Church to repaire without danger of errour in embracing Christianity THat which must be a mark to discerne 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 In our daies the Lutherans and the Calvinists undertook to convert the Infidels in New France both