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
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 Iovinian for holding perpetuall Virginity of no greater merit then Marriage TOuching Iovinian neither Philastrius 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 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 opinion of deserving heaven by good workes Shortly this opinion of Iovinian the Protestants are free from Vigilantius for denying praier to Saints VIgilantius is in none of the three 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 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 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 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 for denying due honour to holy Images of Christ and of Saints and praying before them XEnaias lived long after the times of those three Authors to whose 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 iâ—… 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 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 condemned within the first foure hundred yeeres whosoever communicateth with these in giveing countenance by his presence at their Service or Sermons as they were cut off from the Primitive Church so he cutteth off himselfe and is partaker of their sinne and rebellion as S. Iohn saith VVE have seen what is in the Catalogues to which he referres 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 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 by faith upon the Redemption that is in Christ Iesus is by that faith alone 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 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 time not by the will of their Parents are deprived thereof for they may 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
AN EXAMINATION OF CERTAINE MOTIVES TO RECVSANSIE By W. BEDELL Printed by the Printers to the Vniversitie of CAMBRIDGE And are to be sold at London by R. Daniel at the signe of the Angell in Lumbard-street 1628. TO THE RIGHT Worshipfull 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 certaine Reasons conveyed into the hands of some devout Gentlewomen your friends with purpose to divert them from society with Protestants and specially in Gods service established among us Vpon the first view of them I marvelled at the Authors strange drawing and misapplying Scriptures to his purpose at the opinions which he imputed to ancient Hereticks whereof to my remembrance I had never read nor heard before But when I came to examine the places more particularly in his owne Authors I found cause even to be astonished at the boldnesse 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 pitty their case who being fallen into the net of errour are by such a cunning but ungodly practise in danger to be inwraped and snarled by this perswasion of separation so as if Gods mercy be not the more there is no meanes for them to come ever even to understand this falshood wherby their simplicity is abused There is not a more approoved remedie against the stinging of a Scorpion then the Scorpion it selfe bruised in oyle and applyed I have here endeavoured to bray this Scorpion it shall be your part to apply it And if this Collector can and will justifie under his name his Doctrine of Separation and his Catalogue of Heresies and his Charge of Protestants to renew them he shall proove himselfe an honest man if he cannot and will yeeld to the truth at least a good Christian. If he doe not one of the two request your friends as our old Proverbe hath it to let him continue in their Pater noster but cast him his additions to the Catholick 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 Iesu W. BEDELL AN EXAMINATION of certaine Motives to RECVSANCIE ¶ Society with those of contrary Religion hath alwaies been pernicious and unlawfull THis Assertion is very 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 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 Aâ—… 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 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 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 I answer in these five propositions First society in the worship of God with true beleevers professing pure 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 points ignorant or misbeleevers 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 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 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 thy friend which is as thine owne soule c. So Exod. 32. 27. The Levites are bidden by Moses from the Lord to slay
in the state of this 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 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 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 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 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 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 the Saints may be used in way of history or remembrance and with reverent respect not to be worshipped 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 Objection The fourth Councell of Carthage at which Saint Augustine was present decreed according to the ancient practise of the Church and Apostolicall tradition that the faithfull may neither pray nor sing Psalmes with hereticks See what a sin it is to perswade a Catholick man to goe to heretical service forbidden by holy Scripture by Generall Councells and observed by all sects who doe at this day repell from their service all those that be of a contrary Religion THis authority of the Councell of Carthage was reserved for the last 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 expounding it of doctrine not 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 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 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 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 relateth so as the Donatists blamed them because they sung soberly the divine Songs of the Prophets in the Church When themselves 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 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 Omnes qui gaudetis de pace modo verum judicate All you that in peace delight What is truth now judge aright Iudge 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 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 risâ—…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 high-waies 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 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 rules Corrects that which is crooked 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 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 FINIS Answer Vulgat edit quae 〈◊〉 ista religiâ—… 1. 2. 3 4. 5. Object 1 Answer Object 2. Answer Object 3. Answer Epâ—…s 2. 12 13. Act. 1. 19. See Ioseph Aâ—…t l. 9. c. 14. l. â—…1 â—…hap 8. l. 12. cap. 7. Object 4. Answer Object 5. Answer Revel 17. 9. Chap. 11. 8. Chap. 18. 23. Vers. 4. Chap. 13. 17 Object 6. Answer Object 7. Answer Stapleton Orat. 30. Object 8. Answer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Object 9. Answer * Ireneus lib 3. cap. 3. Yet Epiphanius saith it of â—…bion Ob. 10. Answer Ob. 11. Answer Ob. 12. Answer Can. 84. Can. 8. Ob. 13. Answer Ob. 14. Answer Ob. 15. Answer Tim. 3. 15 Ob. 16. Answer See Mornay of the Eucharist l. 1. c. 3. B. Iewell in his Sermon at Pauls Crosse upon 1 Cor. 11. 23 1. 2. 3. Interrog 3. 4. 5. 1568. 1570. 6. Aliena incerta 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ob. 1. Answer Lib. 1. c. 20 Ob. 2. Answer Ob. 3. Answer Ob. 4. Answer Object 5. Answer Ob. 6. Answer 〈◊〉 â—…m casâ—…ram atqâ—…e 〈◊〉 meriâ—… ad â—…avit Ob. 7. Answer * Ergò cineres suos amant animae Martyrum circumvolitant eos semperque praesentes sunt ne fortè si aliquis precator advenerit absentes audire non possint Object 8. Answer Object Answer I. Rom. 3. 24. 28. II. Act. 22. 16. Col. 2. 12. Rom. 4. 11 20. Act. 11. 16. See Saint Ambrose orat de obitu valent S. Aug. de Bapt. cont Don. l. 4. c. 22. 25. III. IV. V. VI. VII VIII Answer Bellarm. de verbo Dei l. 4. c. 2. Psallere Sâ—…zomen l. 8 c. 8. Aug. confes 〈◊〉 9. c. 7. Aug. Epla 119. c. 18. Aug. Tom. 7. De unitate Eccle.