THE CATHOLIKE DOctrine beleeued and professed in the Church of England 1. Article Of Faith in the holy Trinitie There is but 1 one liuing and true God euerlasting without body parts or passions of infinite power wisedome and goodnesse 2 the Maker and preseruer of all things both visible and inuisible 3 And in vnitie of this God-head there be three persons of one substance power and eternitie the Father the Sonne and the holy Ghost The Propositions 1. There is but one God who is liuing true everlasting c 2. God is the Maker and preseruer of all things 3. In the vnitie of the God-head there is a Trinitie of persons 1. Proposition There is but one God who is liuing true euerlasting without bodie parts passions of infinite power wisedome and goodnesse The proofe from Gods Word THat there is but one God who is c. is a truth which may be gathered from the all-holy and sacred Scripture and is agreeable to the doctrine of the reformed Churches For both Gods Word giueth vs to know that God is one and no more a Thou shalt have none other Gods before me Exod. â—0 3. the Lord our God is Lord onely Deut. 6.4 Who is God beside the Lord Psal 18 31. Hath not one God made us Mal. 2.10 There is none other God but one 1 Cor. 8.4 liuing b Mine heart and my flesh rejoyce in the living God Psal 84 2 Yee are the Temple of the living God 2 Cor 6.16 For a long season Israel hath been without the true God 2 Chr. 15 3. The Lord is the Lord of truth he is the living God and an everlasting King Ier. 10.10 This is life eternall that they know thee to be the onely very God c. Ioh. 17 3. Ye turned to God from idols to serve the living true God 1 Thess 1.9 and true God c everlasting d O my God c. thy yeere endur from generation to generation c. thy yeeres shall not faile Psal 102.24 26 27. He is the living God and remaineth for ever Dan 6.16 without body parts or passions e O Lord my God thou art exceeding great thou art clothed with glory and honour which covereth himself with light as with a garment c Psal 104 1 c God is a Spirit Ioh. 4.24 The Lord is the Spirit 2 Cor. 3.17 He is not a man that he should repent 1 Sam. 15.29 I will not execute the fiercenesse of my wrath I will not return to destroy Israel for I am God and not man Hosh 11.9 of infinite power f The sound of the Cherubins wings was heard into the utter court as the voyce of the Almightie God when he speaketh Ezek. 10.5 I will be a Father unto you c. saith the Lord Almightie 2 Cor. 6.18 We give thee thanks Lord God Almightie Rev. 16.17 wisedome g Great is our Lord and great is his power his wisedome is infinite Psal 147.5 To God onely wise be honour and glory for ever and ever 1 Tim. 1.17 To God I say onely wise be praise through Iesus Christ for ever Amen Rom. 16.27 and goodnesse h Praise ye the Lord because he is good for his mercy endureth for ever Psal 106.1.107.1 108. 1 c. and Gods people in their publike confessions from Ausburgh i Art 1. Heluetia k Confes 2. ar 2. Bohemia l c 3. France m art 1 Flanders n art 2. and Wittembergh o c. 1. testifie the same Errors and adversaries vnto this truth Then impious and execrable are the opinions of Diagoras and Theodorus who flatly denyed there was any God a Deos 〈◊〉 dubitaâ—aâ— Protagoras nullos esse â—maâ—ue Dâ—agoras Theodotus Cyreniacus puâ—â—vâ—runt M. â— Ciâ— de Nat Deo l. 1. Of Protagoras b Protagoras Deos in dubium vâ—cauit Diager aâ— exclusit Lactan. de fal Rel. cap. 2 and the Machiuillian Atheists which are doubtfull whether there be a God Of such as fained unto themselves divers and sundry gods as did the Manichies c Aug. contra Manich. l. 2. c. 1 2. the Basilidians d Clemen Alex. 〈◊〉 l 5. the Valentinians e Valentinus triginta Deorum praedâ—cator saith Cyril Catech. 6. the Messalian heretikes f Epiph Exod. 32. the Gentiles and heathen people whereof some in place of God worshipped Beasts vnreasonable as the AEgyptians did a Calfe g an Oxe Cats Vulturs and Crocodils h Gand. M. â—rula de mirabi l 3. c. 56. The Syrians a Fish i Piscem Syrae venerantur Cic. de Senect Merula de mirabl l. 3. c. 48. and Pigeons k the Persians a Dragon l Histor of Bel. some as Gods have adored men vnder the names of Iupiter Mars Mercury and such like m Gods are come downe to vs in the likenesse of men and they called Barnabas Iupiter and Paul Mercurius c. Then Iupiters priest c. Acts 14.11 c Who knowes not that the City of the Ephesians is a worshipper of the great goddesse Diana Act. 19.35 and some even at this day for God doe worship Kine the Sunne and what they thinke good so the inhabitants of Baly in the East Indies n Voiage of the Holland ships Of the Anthropomorphites which ascribed the forme and lineaments of man vnto God o Theodoret l. 4. c. 10. thinking God to be like vnto man Of such as put their trust and confidence to be reposed in God alone either in men liuing as doe both the Persians in their Soldan p Tu es nostra fides inte credimus will the Persians say unto the Soldan P. Bâ—zarus rerum Persic l. 1 â— and the Papists in their Pope who with them is God q Panormit C. quanto Abbas their Lord and God r Extravag Ioan. 22. of infinite power Å¿ Extravag de transl epist Quanto or in Saints departed this life as doe the same Papists both in their S. Francis whom they tearme The glory of God prefigured by Esay when he said Holy Holy Holy t Alcar Francisc lib. 1. c. and in their Thomas Becket whom they say God hath set ouer the workes of his hands u Horae B. virginis Ma. secundum usum Sarum pa. 15. or in Beasts vnreasonable as doth the Mordwite Tartar x Russe Common-weale c. 19. or finally in riches and other senselesse creatures as doe the Atheists and irreligious worldlings 2. Proposition God is the Maker and preserver of all things The proofe from Gods Word THat the world and all things both visible and inuisible therein both where made and are preserued by the Almighty and only power of God are truthes grounded vpon the holy Scripture and agreeable to the confessions of Gods people For touching the creation of the world we reade that in the beginning God created the heauen and the earth a Gen. 11 c. c. He made heaven and earth
persons not a Trinity to be worshipped so did Anastasius the Emperor command and the Apollinarians did hold l Athanas ad Epictet Some doe grant and acknowledge the name of three in the God-head but deny their persons such were the Noetians Praxentans and Hermogenians These did say how the same God was called by diuers names in the holy Scripture and therefore that the Father became flesh and suffered because one and the same God is called the Father the Sonne and the holy Ghost For which cause they were tearmed Patripassians in this number was Serverus Againe some doe grant the names persons of three and yet depriue not onely the Son and holy Ghost of their diuinity but the whole Trinity also of their properties For they say there is three in heauen viz. the Father the Word and holy Ghost howbeit say they the Father onely is very God the Word is the breath of the Father and the holy Ghost is the Spirit created by God of nothing through the Word spoyling so both the Son and holy Ghost of their deity and the whole Trinity of their properties Such were the Arrian and Macedonian heretikes hence by-named Pneumatomachons because they waged battell with the holy Ghost And some doe bring in other names of deity besides of the Father Sonne and holy Ghost as did the Priscilianists m Concil Bra. car cap. 2. 2. Article Of the Word of God which was made very man The Sonne which is 1 the Word of the Father begotten from everlasting of the Father the very eternall God of one substance with the Father 2 tooke mans nature in the wombe of the blessed Virgin of her substance so that 3 two whole and perfect natures that is to say the God-head and man-hood were ioyned in one person neuer to be diuided whereof is one Christ very God and very man who suffered was crucified dead and buried to reconcile his Father to vs and to be a Sacrifice not only for originall guile but also for all actuall sinnes of men The Propositions 1. Christ is very God 2. Christ is very man 3. Christ is God and man and that in one person 4. Christ is the Sauiour of mankinde 1. Proposition Christ is the very God The proofe from Gods Word IN the beginning was the Word and the Word was with God and that Word was God a Iohn 1.1 This is written of Christ Therefore Christ is God Christ was begotten of the Father from everlasting b Psal 2.7 Acts 13.33 Heb. 1.5 Therefore very God This is life eternall that they know thee to be very God and whom thou hast sent Iesus Christ c Iohn 17.3 They shall call his name Emanuel which is by interpretation God with vs d Matth. 1.23 Christ he is the brightnesse of the glory and the engraued Image of the Father his person and beareth up all things by his mighty hand e Heb. 1.3 I beleeue in God the Father c. and in Iesus Christ his onely Sonne our Lord Symb. Apost The Godhead of the Father of the Son and of the holy Ghost is all one the glory equall the Maiesty co-eternall Such as the Father is such is the Sonne The Father vncreate the Sonne vncreate The Father incomprehensible the Sonne incomprehensible The Father eternall the Son eternall The Father is Almighty the Son Almighty The Father is God and the Sonne is God The Father is Lord and the Sonne is Lord Symbol Athanas I beleeue in God the Father Almighty c. and in one Lord Iesus Christ the onely begotten Sonne of God begotten of his Father before all worlds God of God light of light very God of very God begotten not made being of one substance with the Father Therefore very God And this both hath beene of the ancient Christians f Symbo Nicen. and is the Faith of the reformed Churches g Confe Helv. 1. ar 11. â— c 11. Bohem. cap. 4.6 August ar 6. Gal. ar 13 14. Belg. ar 10. Wittemb c. 2. Sueuica ar 1. The errors and aduersaries vnto this truth Miserably therefore do they erre which either deny or impugne the Deity of our Sauiour as did certaine old heretikes viz. The Arrians whereof some were called the Douleians because in scorne they tearmed the onely begotten of God the Fathers seruant a Theod. haer fab lib 4. The Cerinthians b Irenaeus The Ebionites among whom some said that Christ Iesus was a meere man others acknowledged him to be God but not from everlasting c Euseb eccles l. hist l. 3 c. 27. The Eunomians d Basil 5. contra Eunom The Samosatenians who thought that Christ was not the Sonne of God before his incarnation e Concil Bracar cap. 1. The Nestorians whose opinion was that Christ became God by merit but was not God by nature f Liberatus The Macedonians which vtterly denyed the Sonne to be of one substance with the Father g Theodoret. l. 4. haeret fab The Agnoites who held that the diuine nature of Christ was ignorant of some things h Gregor ep 22 l. 8. Againe some late heretikes even to the death never would acknowledge Christ Iesus to be the true and very God as namely Certaine Catabaptists i Zuing. lib. contra Catab Blandrat k Beza ep 19. Matthew Hamant burnt at Norwich An. 1579. one of whose heresies was that Christ was a meere and sinfull man l Iohn chron 12.29 Francis Ker burnt also at Norwich An. 1588 who most obstinately maintained that Christ was not God till after his resurrection Dauid George sometime of Basil who affirmed himselfe to be greater for power then ever Christ was m Hist Dauidis Georg. In oppugning the deity of our Sauiour with these heretiks ioyne the Iewes n Lud Caret I. divinior visci ad Iudaeos and Turkes which say that Christ was a good man such as Moses and Mahomet were o Policy of the Turkish Emp. c. 5 p 16. but not God Hence Amurath the great Turke in his letters vnto the Emp. Rodolph the second An. 1593. tearmed our Sauiour in derision The crucified God vnto whom may be added the Family of Love p Display of the Fam. of Love H. 7. ar 2. Proposition Christ is very man The proofe from Gods Word HOlding the humanity of Christ wee ioyne with the blessed Prophets and Euangelists who either prophecied of his future incarnation a The seed of the woman shal breake thine hâ—ad Gen. 3.15 The Scepter shall not depâ—â—t c. vntill Shiloh come Gen. 49 1â— and conception in the wombe of a Virgin b Behold a Virgin shall conâ—â—iâ—â— and beare a Son Esay 7.14 or plainely auouched and writ both that the Virgin Mary was his Mother c Matth. 10.18 2â— Luk. 27 31.34 and that as very man he grew and increased in strength d Luk. 2.40 endured hunger e When he had â—â—sted 40
dayes and 40 nights he was afterward hungry Matth. 4.2 thirst f Iohn 4.7 He said I thirst Iohn 19.28 wept g Luke 19.41 and slept h Marke 4.38 and suffered death i Matth. 27.50 Marke 15 â—7 Luke 23.46 Ioh. â—9 30 33. Hence the ancient Fathers and Christians I beleeue in God the Father Almighty c and in Iesus Christ c. which was conceiued by the holy Ghost borne of the Virgin Mary suffred vnder Pontius Pilate was crucified dead and buried k Symb. Apâ—st The right faith is that we beleeve and confesse that our Lord Iesus Christ the Sonne of God is God and man God of the substance of the Father begotten before the world and man of the substance of his Mother borne in the world Perfect God and perfect man of a reasonable soule and humane flesh subsisting Equall to the Father as touching his Godhead and inferiour to the Father touching his manhood l Sym. Athan. I beleeue in one God the Father Almighty c. and in one Lord Iesus Christ c. who for vs men and for our saluation came downe from heaven and was incarnate by the holy Ghost of the Virgin Mary and was made man c m Sym. Nicen. The very same testifie Gods people in Heluetia n Confess Helv. 1. ar 11. 2. c. 11. Basil o Confess Basil ar 4. Bohemia p Confess Bohem. c. 6. the Low countries q Confess Belg. ar 18. France r Confess Gal. ar 14. Ausburgh Å¿ Confess Aug. ar 3 Wittemberg t Confess Wâ—ttemb c. 2. Suevia v Confess Suevica ar 2. with many more besides x Harmen Confess praef The Errors and adversaries vnto this truth Therefore most wicked were the opinions of those men which held viz that 1. Christ really and indeed had neither body nor soule but was man in appearance onely as the Manichies a Aug. l. 14. contra Faust the Eutichians b Niceph. l 18 c. 52. the Marcionites c philast Beza ePist 81. and the Saturnians d Iren. l. 1. â— 22 2. Christ had a bodie without a soule as thought the Eunomians e Basil contra Eunom the Arrians f Theodoret. haeret fab l. 4. the Apollinarians g Ruffin lib. 2 c. 20. with the Theopaschites h Niceph. l. 18. c. 53. 3. Christ tooke the flesh of the Virgin Mary so did the Valentinians thinke i Iren. l. 1. c. 1. and so thinke the Anabaptists k Confess Belg ar 18. and the Family of Loue who make an allegory of the Incarnation of Christ l H.N. prophecie of the Spi c. 19 sent 9. 4. Christ tooke flesh onely of the Virgin but no soule as the Arrians m Epiphan 5. Christ tooke flesh not of the Virgin onely but by the seed of man too so said Ebion n Euseb eccles hist l. 3. c. 27. and Carpocrates o Iren. l. 1. c. 24 6. The flesh of Christ was spirituall and his soule carnall so dreamed the Valentinians p Tertul. lib. de car Christ 7. The carnall body of Christ was consubstantiall with the Father as published the Apollinarians q Athan. li. de incar Christ 8. The humane nature of Christ before his passion was deuoid of humane affections so thought the Seuerites r Niceph. lib. 17. c. 29. 3. Proposition Christ is God and man and that in one person The proofe from Gods Word THat the Diuine and humane natures of Christ are vnited in one person it accordeth with the holy Scripture For The Word was made flesh and dwelt among vs and we saw the glory thereof as the glory of the onely begotten of the Father full of grace and truth saith the Euangelist Iohn a Iohâ— 2.14 And Matthew Iesus when he was baptized c. Loe a voice came from heaven saying This is my beloued Sonne in whom I am well pleased b Math. 3.17 He that descended is even the same that ascended farre aboue the heavens that he might fill all things saith S. Paul c Eph. 4.10 Againe Christ Iesus being in the forme of God thought it no robbery to be equall with God hee made himselfe of no reputation and tooke on him the forme of a seruant and was made like vnto man and was found in shape as a man c. wherefore God hath also highly exalted him c. that euery tongue should confesse that Iesus Christ is the Lord unto the glory of God the Father d Phil. 2.6 7 9 11. And the same Apostle There is one God and one Mediatour betweene God and man even the man Christ Iesus who gave himselfe a ransome for all men e 1 Tim. 2.5 6. Vpon these and the like grounds I beleeue in God the Father Almightie c. and in Iesus Christ his onely Son our Lord which was conceived by the holy Ghost borne of the Virgin Mary f Symb. Apost The right faith is That we beleeve and confesse that our Lord Iesus Christ the Sonne of God is God and man c. who although he be God and man yet he is not two but one Christ One not by the conuersion of the Godhead into flesh but by taking of the manhood unto God One altogether not by confusion of substance but by vnity of person g Symb. Nicen I beleeve in one Lord Iesus Christ the onely begotten Sonne of God begotten of the Father before all worlds God of God light of light very God of very God begotten not made being of one substance with the Father by whom all things were made who for vs men c. came downe from heauen and was incarnate c. He suffered and was buried c. and he shall come againe c h Confes Hel. 1. c. 11. 2. ar 11. Basil ar 4. Bohem ar 6. Gal. ar 15. Belg. ar 19. August ar 3. Wittem c. 2. Suenica ar 2. Harmon confess praef say the ancient and first Christians The very same is the beleefe and confession of all the reformed Churches at this present and alwayes hath beenei. Errors and adversaries unto this truth Detestable therefore is the error Of the Acephalians who denyed the properties of the two natures in Christ a Hartman Schedel Of the Seuerites b Niceph. l. 16. cap. 33. of Eutiches and Dioscorus who affirmed the diuinitie and humanity of Christ to be of one and the same nature Of the Monothelites who denyed that two wils viz. a diuine an humane were in Christ c Volater l. 1. Of Theodorus Mesechius who said that the Word was one thing and Christ another d Magdeburg eccles hist Cen. 6. c 5. fol. 319. Of Nestorius who denied that two natures of Christ to be any otherwise vnited than one friend is ioyned to another e Niceph. l. 18. c. 48. which onely is in good will and affection Of Seruetus who
we must not beleeue in the holy Ghost saith Bredwell writing against Glouer p. 102. among us at home Some affirme the holy Ghost to be but a meere creature as did Arius h Theod. l 5. c. 10. the Semiarians i Philast the Macedonian heretikes k Soz. l. 4. c 27. the Tropickes l Athan. Ochinus m Zanch. de El par l. 2. c. 5. Some haue assumed the style and title of the holy Ghost unto themselues as did Simon Magus n D. â—ren Montanus o Eus I. 5. c. 18. and Manes p Chry des S. Some have given the title of the holy Ghost vnto men and women so Hierax said that Melchisedech was the holy Ghost q Epiphan Simon Magus tearmed his Helene the holy Ghost r Epiphan The Helche said the holy Ghost was a woman and the naturall sister of Christ Å¿ Epiphan Many Papists and namely the Franciscanes t Alcar Fr l â— blush not to say that S Francis is the holy Ghost 2. Proposition The holy Ghost is of one substance maiesty and glory with the Father and the Sonne The proofe from Gods Word THE holy Ghost effâ—cted the incarnation of Christ a Mat 1.18 10. Luke 1.35 teacheth all things b Ioh. 14.26 leadeth into all truth c Ioh. 26.13 giueth vtterance to his seruants d Acts 2.4 and gifts unto his people e 1 Cor. 12.8 placeth Rulers in the Church and Ouerseers to feede the flocke of God f Acts 20.28 sealeth the Elect vnto the day of redemption g Eph. 4.30 aswell as the Father and the Son and these three viz. the Father the Word and the holy Ghost are one h 1 Iohn 5.7 Therefore is the holy Ghost of one substance maiesty and glory with the Father and the Sonne And this was the beliefe of the ancient Fathers I beleeue say they in the holy Ghost the Lord and giuer of life c. who with the Father and the Sonne together is worshipped and glorified who spake by the Prophets i Symb. Nicen. The Godhead of the Father of the Sonne and of the holy Ghost is all one the glory equall the maiesty coeternall Such as the Father is such is the Sonne and such is the holy Ghost c. And in this Trinitie none is afore or after other none is greater or lesse then another But the whole three persons be coeternall together and coequall k Symb. Ath. The very same doe all reformed Churches beleeue and confesse l Confes Helv 1. ar 6 2. c. 3. Basil ar 1. Bohem. c. 3 Gal ar 1. Belg. ar 1. Aug. ar 1 Wittemb c. 1 2. Sucrica ar 1. The Errors and adversaries unto this truth The premisses doe make Against the Tretheites which affirme the holy Ghost to be inferiour unto the Father a Zanch de 3. Eâ— par 2 l. 5. c. 1 Against the Arrians who said the holy Ghost was inferior to the Sonne b Aug. contr Mar. Aâ—rian Against the Macedonian heretikes who held the holy Ghost to be but a minister and servant of the Father and the Sonne c Ruffin l. 1. c. 25. yet of more excellent maiesty and dignity then the Angels d Niceph. l. 9. c. 17. Against many erroneous spirits which deliver the holy Ghost to be nothing else but The motion of God in his creatures as did the Samosatenians e Confess Aug. 5. ar 3. A bare power and efficacy of God working by a secret inspiration as the Turkes f Pol. of the Tur. Emp. 3. c. and certaine English Sadduces doe imagine * Hutâ—â— inson in his Image of God c. 24. p 112 â— The Inheritance allotted to the faithfull g H. N. in his Inâ—â—ruct praef seâ—â— 7. and the being or vertuous estate of Christ h Idem in his Spir. and praef sect 14. as dreameth H.N. The affection of charity or Love within vs an error of Petrus Lombardus i Sen l. 1. dist sect 5. 2. Gods love fauour and vertue whereby he worketh in his children so thought Ochinus k Zanch. de 3. E. par 1 l 4. c 1. and Servetus l Zanch ib. l. 1. c. 2. 2. Proposition The holy Ghost proceedeth from the Father and the Sonne The proofe from Gods Word THe proceeding of the holy Ghost from the Father and the Sonne we gather from the holy Scripture which teacheth how The Father sendeth the Comforter which is the holy Ghost in the name of the Sonne a John 14.16 and the Sonne sendeth the Comforter the Spirit of truth from the Father b John 15.26 he proceedeth of the Father c Ibid. and is sent of the Sonne d John 16.7 So with us say the ancient Fathers and Christians He proceedeth from the Father and the Sonne e Symb. Nicâ—n The holy Ghost is of the Father and of the Sonne neither made nor created but proceeding So there is one Father not three Fathers one Sonne not three Sonnes one holy Ghost not three holy Ghosts f Symb. Athan. which is the faith of the moderne Christians g Confes Hâ—â— 1. c. 3. Gal. c. 3 Belg. ar 8. 11. Wittemb c. 3. Sucrica ar 1. The adversaries unto this truth This discovereth all them to be impious and to erre from the way of truth which hold and affirme That the holy Ghost proceedeth neither from the Father nor the Sonne but is one and the same person that Christ is as the Arrians doe a Basi serm de sp S. That the holy Ghost proceedeth from the Father but not from the Sonne as at this day the Grecians b Russe Commonweale â— 23 the Russians c Guagnin de relig Moscov the Moscovites d Father de relig Moscov maintaine That there is a double proceeding of the holy Ghost one temporall the other eternall an errour of Peter Lombard e T. Sent l. 1. distinct 14. uncontrolled hitherto and therefore well liked of the Papists 6. Article Of the sufficiency of the holy Scripture for salvation Holy Scripture 1 containeth all things necessary for salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be beleeved as an Article of the faith or be thought requisite and necessary to salvation 2 In the name of the holy Scripture we doe understand those Canonicall bookes of the Old and New Testament of whose authoritie was never any doubt in the Church Of the names and number of the Canonicall bookes Genesis Exodus Leviticus Numbers Deuteronomium Ioshua Iudges Ruth The 1. Booke of Samuel The 2. Booke of Samuel The 1. Booke of Kings The 2. Booke of Kings The 1. Booke of Chronicles The 2. Booke of Chronicles The 1. Booke of Esdras The 2. Booke of Esdras The Booke of Esther The Booke of Iob. The Psalmes The Proverbs Ecclesiastes or the
offreth it selfe by their ministery to the view of the whole world which afore did but peepe out at the Screene and what the things be which they of meane gifts doe see and our Fathers and the Martyrs Bishops and Preachers both in King Edwards dayes and afterwards knowne and acknowledged to be men of excellent parts either did not see at all or ouersee and what likewise the points of doctrine newly now reuealed their aternum Euangelium which without great danger may not be preached in England no more then the doctrine and Articles of the Church of England may be preached at Rome and for defence whereof they ought to afford euen their very liues were they so many as the haires of euery of their heads is and be they demonstrate themselues to be most childishly vaine and idle in their imaginations which they take yet to bee illuminations of the spirit 13. For all their doings The vncouth doctrine of the factious Brethren and discourses to say the best of them are but to erect a new which they tearme a true ministery and their Discipline among vs. Themselues doe say The controuersie betwixt them and vs is not as the Bishops and their wil-willers they would beare the world in hand for a Cap a Tippet or a Surplesse but for greater matters concerning a true ministery and regiment of the Church according to the word the one whereof that is a true ministery they shall neuer haue till Archbishops and Bishops be put downe and all ministers made equall the other also will neuer be brought to passe till Kings and Queenes doe subiect themselues vnto the Church and submit their scepters and throw downe their Crownes before the Church and lick vp the dust of the feete of the Church and willingly abide the censures of the Church that is of the Presbytery For as the Church is subiect vnto the ciuill magistrate in respect of his civill authority so must the Magistrate the King and Queene subiect themselues and be obedient to the iust and lawfull authority of the Church The ciuill magistrate is none officer at all of the Church For Church-officers be non Magnates aut Tetrarchae not gracious or honorable Lords but Ministers of the Church The Presbytery is the Church and euery Congregation or Church should and must in it haue a Presbytery This is the Light which indeed the Martyrs neuer saw the Religion which our Brethren striue for the Truth which they may not preach not childish doctrine like the Bishops Articles but the wise Gospel the maine and materiall points of Religion now in the dayes last of all yea after the eighth Thorow breaking of H. N. his Euangelium regni reuealed and for furtherance whereof they are to lend and spend euen all their liues if occasion be ministred 14. Strange and strong delusions First to take these and other such assertions for Truths and heauenly mysteries which are but the fancies of troubled braines not grounded nor truly gathered from Gods Word Next to teach one another and all their fauourers how they should be as ready and prepared euen for these matters to give other their liuings and to giue their liues were they as many as the haires of all their heads as Cranmer Ridly Latimer did and Parker Grindall and all other Preachers would and euery Christian man and woman should if they be called thereunto for the Apostolicall and Catholique doctrine of our Church which all Gods people doe know and the Brethren themselues as afore hath bin noted doe confesse is originally from God and his written Word These and many moe too many here to be recapitulated such phantasies of theirs or phrensies rather this first subscription brought first to light and yet happy had it bin for Gods Church and people they had neuer bin broached Of the second Subscription vrged an 84. 15. Semblably the next subscription called for by the last Archb. your L. predecessor an 84. discouered euen the very thoughts and desires of those Brethren before but now stiled faithfull Brethren which haue and doe seeke for the Discipline reformation of the Church Many Treatises afore but now and diuers yeeres ensuing they flew about and abroad like Atomies and by them the same things which afore but in a differing sort and in other words they publish For touching Church officers they name who and how many sorts they be of them viz. Doctors Pastors Gouernors Deacons and Widdowes no moe no fewer They say euery Church must be furnished with a Teacher and a Pastor as with two eyes with elders as with feet with Deacons as with hands Euery Congregation must haue eyes hands and feete and yet neither all nor at all any Congregation is to haue an Head answerable to those Feet Hands and Eyes The Doctor by their doctrine must be a distinct minister from the pastor and onely teach true doctrine and neither exhort nor apply his doctrine according to the times and his auditory nor minister the Sacraments For these things the pastor is to performe Which pastor also whensoeuer he administreth the Sacraments must necessarily make a Sermon or else he committeth Sacriledge And concerning discipline by their doctrine euery Congregation must haue absolute authority to admonish to censure to excommunicate and to anathematize all offending persons yea euen Kings and Princes if they be of the Congregation And no Prince but must be of some Parish and vnder one Presbytery or other alwayes Where this power is not in their iudgements one of the tokens of a true Church is wanting For this Discipline with them is a marke of the Church and numbred among the Articles of their Faith 16. This say they is the great cause the holy cause which they wil neuer leaue suing for though there should be a thousand Parliaments in their dayes vntil either they obtaine it or bring the Lord in vengeance and blood against the State and the whole land for repelling the same The Brethrens diuine conceipts of their Discipline The discipline is Gods holy yoke Gods scepter the kingdome and throne of Christ Our controuersie say they whether Iesus Christ shall be King or no. Againe the end of all our trauell is to build vp the walles of Ierusalem and to set vp thē Throne of Iesus Christ our heauenly King in the midst thereof the aduancing whereof is a testimony vnto vs that we shall haue part in that glory which shall be reuealed hereafter So learne we now from their said bookes learned and demonstratiue discourses which the Fathers and our forefathers neuer saw nor had learned both that their Discipline established and exercised is a visible marke of a true Church and to desire the aduancement of the same an inuisible token of an elect childe of God so as neither is that a Church at least no true Church where their Discipline is not neither they but titular Christians no true Christians indeed which either sigh or seeke not to
b Psal 124.8 134.3 by him were all things created which are in heauen and which are in earth things visible and inuisible whether Thrones or Dominions or Principalities or Powers as things were created by him and for him c Col. 1.16 by his Son he made the worlds d Heb. 1.8 and all these acknowledged by the Churches Primitiue e Creede Apâ—st Nicen. and reformed at this day f Confess Helv. 2. c. 6 7 Basil ar 1. of France ar â— Fland ar 12 And touching the preseruation of all things by him created My soule praise thou the Lord c. saith the Psalmist which covereth himselfe with light as with a garment spreadeth the heavens like a curtaine which layeth the beames of his chambers in the waters and maketh the clouds his Chariot and walketh vpon the wings of the winde which maketh the spirits his Messengers and flaming fire his Ministers g Psal 164.1 c. c. Are not two Sparrowes sold for a farthing and one of them shall not fall on the ground without your Father yea and al the hairs of your head are numbred saith our Sauiour Christ h Math. 10.29 30. God that made the world and all things that are therein he is Lord of heaven and earth he giveth life and breath and all things hath made of one bloud all mankind to dwell on all the face of the earth and hath assigned the times which were ordained before and the bounds of their habitation saith Saint Paul i Acts 17.24 25 26. The Sonne is the brightnesse of the glory and the ingraued forme of his person and beareth vp all things by his mighty Word k. The Churches of God in Heluetia l Heb. 1.13 Confe 20.7 Basil m Confess Basil ar 1 2. France n Confess Gal. ar 18. and Flanders o Confess Belg. ar 12 13. testifie the very same Errors and adversaries vnto these truths Hereby are condemned all Heretikes errors impugning either the creation of the world by God or his prouidence in the continuing and preservation of the same Of the former sort was First Aristotle and his followers which said the world was eternall and without beginning Next the Marcionites that held how God made not the world as being too base a thing for him to create a Tertul l. 1. coâ—â—t Marc. 3. Simon Magus Saturninus Menander Carpocrates Corinthus who ascribed the worlds creation by Angels b â—ren Epiph. Philasteâ— 4. The Manichies who gaue the creation of all things vnto two Gods or beginnings the one good whereof came good things the other euill whence proceedeth euill things c Epip Aug. cont Man c. 49 5. The same Manichies d D. August de fide contra Manich c. 40. and Priscillianists e Conc. Brac. cap. 11. which did affirme man to haue bin the workemanship not of God but of the Diuell 6. The Family of Love who deliuer that God by them made heaven and earth f Display of the Fam. of Loue. H. 8 b. 7. The Papists who giue out how sacrificing Priests are the Creators of Christ g Qui creauit me sine me iam creatur mediaÌ„te me Stella cleris Of the latter sort were The Stoike Philosophers and the Manichies who are the great patrones of Destiny Fate and Fortune h Socrat. hist Eccles l. 1.22 The Family of Loue which may not say God saue any thing for they affirme that all things be ruled by nature and not ordered by God i Display of the Fam. H. 7. b. The old Philosophers who thought that inferiour things were too base for God to be carefull of k Dii magna curant parua negligunt Cic de nat Deor. l. 2 And lastly the Epicures who thinke God is idle and gouerneth not the same Of which mind was Cyprian who held that God hauing created the world did commit the government thereof vnto certaine celestiall powers l In exposit Symb. 3. Proposition In the Vnity of the God-head there is a Trinity of persons The proofe from Gods Word THe Scripture saith In the beginning God the Father a The Father by the Sonne made the world Heb. 1. the Sonne b In the beginning was the Word and the Word was with God and that Word was God The same was in the beginning with God Ioh. 1.1 2. and the holy Ghost c In the beginning God created the heauen and the earth c. and the Spirit of God mooued upon the waters Gen. 1.1 2. created the heaven and the earth By 1 the Word of the 2 Lord were the heavens made and all the host of them by the d Psal 33.6 Breath of his mouth Loe the heauens were opened unto 1 him and Iohn saw 2 the Spirit of God descending like a Dove and lighting vpon him and loe a voyce from heaven saying This is my 3 beloved Sonne in whom I am well pleased e Mat. 3.16 17 Because ye are sonnes 1 God hath sent forth 2 the Spirit of his 3 Sonne into our hearts which cryeth Abba Father saith the Apostle f Gal. 4.6 and againe The grace of our Lord Iesus Christ and the loue of God and the Communion of the holy Ghost be with you all g 2 Cor. 13.13 And S. Iohn There are three which beare record in heauen 1 The Father 2 the Word and 3 the holy Ghost and these three are one h 1 Ioh. 5 3. This truth hath alwayes beene i Creed Apo. Nic. Athan. and seriously is k Confes Helv 1. ar 6. 2. c. 3 Aug. art 1. Gal. art 6. Bel. art 6. Bohe c. 3 Wittemb c. 1. Sucan art 1. confessed in the Church of Christ Errors and adversaries unto this truth Then cursed are all opinions of men contrary hereunto whereof Some denyed the Trinity affirming there is one God but not three persons in the Godhead so did the Montanists a Socrat. eccle hist l. 1. c. 23. and Marcellians b Theo. haer fab lib. 2. and so doe the Iewes c Lu. Caâ—ertus lib. diuiner visor ad Iudae and Turkes d Pol. of the Turk emp. c. 5. Some as the Gnostikes e Clem. Alex. strom l. 5. Marcionites f Clem. Alex. strom l. 5. Epiphan and Valentinians d affirme there be more Gods then one and yet not three persons nor of one and the same nature but of a diuerse and contrary dispositions Some thinke there be three Gods or spirits not distinguished onely but diuided also as did the Eunomeans h Philaster and Tretheites i Zanch de 3. El. par 1. l. 7. c. 1. Some feare not to say that in worshipping the Trinity Christians doe adore three Diuels g Cl. Alex. str lib. 4. worse then all the idols of the Papists and such Blasphemers were Heretikes Blandrat and Alciat k Caluin ep Some will have a Quaternity of
29. which sheweth vvhereunto onely the Primitive Church necessarily was tyed By the Apostles doctrine b Rom. 13.1 1 Pet. 2.13 14 which enjoyneth the Christians to yeeld obedience unto the ordinances of their lawfull Governers and Commanders whatsoever By the Apostles example and namely of the blessed Saint Paul c Acts. 16.37 Act. 22.25 c. Act. 25.11.12 who tooke benefit and made good use of the Romane and Emperiall Lawes Errors and adversaries unto this truth This truth neither is nor ever was oppugned by any Church Onely among our selves some thinke us necessarily eyed unto all the Iudicials of Moses as the Brownists For they say The Iawes Iudiciall of Moses belong as well unto Christians as they did unto the Iewes a Barrowes disco p. 127. Others that we are bound though not unto all yet unto some of the Iudicials as holdeth T. C. b 1. Reply sect 1 3. and Philip Stubs c Anatom of abuses 2. part Dâ—b 5. Proposition No Christian man whatsover is freed from the obedience of the law Morall The proofes from Gods Word THink not that I am come to destroy the Law or the Prophets I am not come to destroy them but to fulfil them For truly I say unto you saith our Saviour Christ til heaven and earth perish one jot or one tittle of the law shall not scape till all things be fulfilled whosoever therefore shall break one of these least Commandements and teach men so shall be called the least in the Kingdome of Heaven c a Matth. 5.17 18 19. If thou wilt enter into life keep the Commandements c. Thou shalt not kill Thou shalt not commit adultery Thou shalt not steale Thou shalt not beare false witnesse Honour thy father and thy mother b Mat. 19.17 18 19. Doe we make the Law of none effect through faith God forbid yea we establish the Law c Rom. 3.31 Circumcision is nothing and uncircumcision is nothing but the keeping of the Commandements of God d 1 Cor. 7.19 The publike confessions of the Churches of God in France e Art 23. and Belgia f Art 25. agree with this Doctrine Errors and adversaries unto this truth Whereby are condemned as most wicked and unsound the Opinions Of the Manichies who found fault with the whole Law of God as wicked and proceding not from the true God but from the prince of darkenesse a Aug. conâ— Faust epist 11. and 74. Of Brownist Glover whose opinion was that Love now is come in the place of the ten Commandements b Bredweb detect p. 119. Of Iohannes Istebius and his followers the Antinomies who will not have Gods Law to be preached nor the conscience of sinners to be terrified and troubled with the Iudgements of God c Sim. Paulimeth par 2. de lege Deâ— p. 54. Of Banister among our selves who held how it is utterly evill for the elect so much as to thinke much lesse to speake or heare of the feare of God which the Law preacheth d Bani error 8. Article Of the three Creedes 1 The three Creeds Nicene Creede Athanasius Creede and that which is commonly called the Apostles Creede ought throughly to be received and beleeved For 2 they may be prooved by most certaine warrants of holy Scripture The Propositions 1. The Nicene Athanasian and Apostolicall Creeds ought to be received and beleeved 2. The three Creeds viz. The Nicene Athanasian and of the Apostles may be prooved by the holy Scripture 1. Proposition The Nicene Athanasian and Apostolicall Creeds ought to be received and beleeved THis proposition the Churches of God both anciently and in these last dayes a Confess Helv. 2 c. 11. Gal. ar 5. Belg ar 9. Saxo ar 1. doe acknowledge for true The errors and adversaries unto this truth Therefore much out of the way of godlinesse are they which tearme the Apostles Creede A forged patchery as Barrowe doth a Bar. dis p. 76. and Athanasius Sathanasius Creede so did Gregorius Paulus in Polonia b Genebr l. 4. p. 1158. and the new Arrians and Nestorians in Lituania c Surius chro p. 320. My selfe some 28. yeares agoe heard a great learned man whose name upon another occasion afore is expressed to whose acquaintance I was artificially brought which in private conference betweene him and my selfe tearmed worthy Zanchius a Foole and an Asse for his booke de tribus Elohim which refuteth the new Arrians against whose founders the Creeds of Athanasius and Nicene were devised Him attentively I heard but could never since abide for those words and indeed I never saw him since 2. Proposition The three Creeds viz. the Nicene Athanasian and of the Apostles may be prooved by the holy Scripture The proofe from Gods Word THan this assertion nothing is more true For the Creedes I meane these three Creedes speake first Of one and the same God whom we are to beleeve is for essence but one a Deut. 6.4 Mal. 2.10 1 Cor. 8.4 Eph 4.5 6. in persons three b Matth. 3.17 Gal. 4.6 1 John 5.7 viz. The Father the Creator c Psal 134.3 the Son the Redeemer d Esa 53.4 Rom. 5.18 Gal 3.13 Eph. 2.16 1 Iohn 2.2 the holy Ghost the Sanctifier e 1 Cor. 1.21 22. 1 Pet. 1.2 Next of the people of God which we must thinke and beleeve is The holy f Eph. 1.3 4. and 2.21 Col 2.22 and Catholike Church g Esa 54. 2. Psal 87.4 Acts 1.8 c. Eph. 2 14. Reu. 5.9 The Communion of Saints h Eph. 4.15 1 Cor. 10.16 Heb. â—0 25 1 Iohn 1.7 Pardoned of all their sinnes i Esa 44.22 Math. 18.23 c. Col. 2.13 And appointed to arise from death k Ioh. 5.28 1 Cor. 15. Phil 3.21 1 Iohn 6.39 and to enioy eternall life both in body and soule l Pet. 1.4 Reuel 21.4 The aduersaries vnto this truth Therfore we are enemies to all aduersaries of this doctrine or any whit of the same in them comprised whether they be Atheists Iewes Sadduces Ebionites Tretheites Antitrinitarians Apollinarians Arrians Manichies Nestorians Origenians Turkes Papists Familists Anabaptists or whosoeuer 9. Article Of Originall or Birth sinne 1 Originall sin standeth not in the following of Adam as the Pelagians doe mainely talk but 2 it is the fault and corruption of the nature of euery man that naturally is engendred of the off-spring of Adam whereby man is very farre gone from originall righteousnesse is inclined to euill so that the flesh lusteth against the Spirit and therefore in euery person borne into the world it deserueth Gods wrath and damnation 3 And this infection of nature doth remaine yea in them that are regenerated whereby the lust of the Flesh called in Greeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which some doe expound the wisedome some the Sensuality some the affection some the desire of the flesh is not subiect to the Law of God
blood of Christ was shed in vain For corruptible gold and silver with our owne deeds and works may and will save us if we will 4. That repentance is not of necessitie unto the salvation of man For without the same a popish pardon may save But without either a pardon from the Pope or such like or absolution of a Priest there is no salvation by the doctrine of the Church of Rome b See ar 25. p. 6. A further manifestation of the vanitie and impieties of the Romish pardons from a booke of the Papists intituled Horae beatissimae Virginis Mariae secundum usum Sarum Quicunque in statu gratiae existens dixerit devotè septem orationes sequentes cum septem Pater noster totidem Ave Maria ante imaginem pietatis merebitur 56. millia annorum Indulgentiarum Iohannes Papa 12. concessit omnibus dicentibus orationem sequentem transcundo per cemiterium tot annos indulgentiarum quot faerunt ibi corpora inhumata à constitutione ipsius cemiterii Oratio pro defunctis Avete omnes animae fideles quarum corpora hic ubique requiescunt in pulvere Dominus Iesus Christus qui vos nos redemit suo pretiofissimo sanguine dignetur vos à poenis liberare inter choros suorum sanctorum angelorum collocare ibiqâ—e nostri memores suppliciter exorare ut vobis associemur vobiscum in coelis coronemur Innocentius Papa 2. concessit cuilibet qui banc orationem sequentem de votè dixerit 4000. millia annorum indulgentiarum Ave vulnus lateris nostri Salvatoris c. Quicunque devotè dixerit istam orationem habebit 3000. dicrum indulgentiarum criminalium peccatorum 2000. millia dicrum venialium à Domino Iohanne Papa 22. concessarum ut in Aâ—tidatorio animae habetur Quicunque orationem sequentem devotè dixerit promerebitur 11000 annorum indulgentiaruÌ„ c Ave Domina sancta Maria mater dei regina coeli porta paradisi domina mundi lux sempiterna imperatrix inferni c. Ora pro me Iesum Christum dilectuÌ„ filium tuum libera me ab omnil us malis ora pro peccatis meis Amen Whosoever being in the state of grace shall devoutly say the seven prayers ensuing with seven Our Fathers and as many Haile Maries afore the image of Piety shall thereby merit 56. thousand yeares of Pardons Pope Iohn the 12. hath granted to all persons which going thorow the Church-yard doe say the prayer following so many yeares of pardons as there have beene bodies buried since it was a Church-yard The prayer for the dead Haile all faithfull soules whose bodies here and every where doe rest in the dust The Lord Iesus who hath reedemed you and with his most precious blood vouchsafe to deliver you from paines and to place you in the company of his holy Angels and there being mindfull of us meekely to pray that we may both be joyned unto you and crowned with you in the heavens Pope Innocent the 2. hath granted to every one which devoutly shall say this prayer following 4000. yeares of pardons Haile wound of our Saviours side c. Whosoever devoutly shall say this prayer shall have 3000. dayes pardons of criminall sinnes and 20000. dayes of veniall offences granted by the Lord Pope Iohn the 22. as it is to be read in the Antidatory of the soule Whosoever devoutly will say the prayer following shall merit thereby 11000. yeares of pardons Haile Lady Saint Mary mother of God Queene of heaven the Gate of Paradise the Lady of the world the Light eternall the Emperesse of hell c. Pray unto thy beloved Sonne Iesus Christ for me and deliver me from all evils pray for my sinnes Amen 3. Proposition The Romish doctrine concerning Images is fond and not warranted by the holy Scriptures nor consonant but contrary unto the same The proofe from Gods Word Images are such an abomination to the Lord as to make them among all men odious he describeth the vanitie of them by his Prophets as that they are the doctrine of vanitie the worke of errors a Jer. 10.15 the teachers of lies b Hâ—b 2.18 silver and gold the worke of mens hands c Psal 135.25 vanitie d Esa 41.10 c. they have a mouth and speake not eyes and see not eares and heare not e Psal 135.16 hands and touch not feet and walke not f Psal 115.7 2. He giveth a strait commandement Not to bow downe to them nor worship them g Exod. 20.5 1 Cor. 10.7 14. nor to make them h Exod. 20.5 Deut. 4.15 c. to flie from them i 1 Iohn 5.21 1 Cor. 10.14 yea to destroy both the images themselves k Deut. 7.5 12 2â— â— the Idolaters l Deut. 17.2 3. and the Enticers unto Idolatry m Deut. 13.5 3. He commendeth greatly and praiseth such men as have destroyed images n 2 King 18.3 4. 2 Chr. 14.2 3. and not bowed unto Idols o Deut. 7.25 26. Ier. 5 1. 4. He finally curseth the Images p 1 King 19.18 Dan. 2. the Image-makers q Deut. 27.15 Esa 44. and the Image-servers or worshippers r Deut. 27.26 Psal 97.7 Esa 42.17 Hereunto with us the Protestant Churches every where doe subscribe Å¿ Conf. Helv. 2. cap 3 4. Basil ar 10.6.3 Bohem. c. 3.16 Gal. ar 1. August ar 12. Wittem c. 1.23 Suev ar 22. The adversaries unto this truth The Romish Church most fondly contrary to the word of God doth allow and not onely allow but publikely erect and not onely erect but adore a Dele statuas verserari potius quam statuarios stolidâ—m â—â—t Index expurg p. 31. and not onely adore Images but doth accuâ—se and more then so condemne to the fire yea to hell fire as heretikes such persons as will not worship images and the Images too which is most abominable Of God himselfe even of God the Father and that in the likenesse of an old man with a long white Beard of the Son in the similitude of a man hanging on the Crosse of the holy Ghost in the shape of a Dove of the wholy holy and incomprehensible Trinitie with three Faces in one head b In hoe plerisque Christianis â—â—hnicus philosophus religiosior qui etiaÌ„ Trinitatis quae mente vix coÌ„prehenditur figuras oculis â—ot poris aspectabilis Petri Rami verba in scholis physicis delcantur Index expurg pag. 149. Atque haec absurditas Patrem Filum Sp effigiantium Iacobitis à Nicephoro tributur G. Cassand consul p. 164. Also of God his creatures as of Angels alwaies with wings sometimes with a paire of ballance as S. Michael of men as of Moses as it were with hornes the Apostles with round orbes on their heads like Trenchers the blessed Virgin with frisled haire and costly garments And of other base things as Agnus deis of wax wafer cakes of flower Crosses of gold
the Father c. and of the actions both of a Godfather or Godmother already confirmed holding up the childe to the Bishop and of the Bishop crossing him which is to be confirmed on the forehead with oyle and next striking the party confirmed on the eare 3. The minister who must be a Bishop and none inferiour Minister a Nunquam erit Christianus nisi in Confirmatione Episcopali fuerit confirmatus De consecra dist 5. cap. Jejuru 4. The effect or effects rather For by Confirmation they say that Sinnes are pardoned and remitted The grace of Baptisme is made perfect Such become men in Christ who afore were children Grace is given boldly to confesse the name of Christ and all things belonging to a Christian man The holy Ghost is given to the full And perfect strength of the minde is attained But in so teaching dangerous and very damnable doctrine doe they deliver For It is an error that confirmation is a Sacrament because it hath no institution from God which is necessary to all every sacrament inasmuch as a sacrament cannot be ordained but by God onely even as the Papists themselves doe confesse b Catech. Trid. tit de Confit To say that Popish confirmation is grounded upon Gods word is to speake foule untruths For in the Scripture there is mention neither of the matter that it must be Chrisme and that made of oyle olive and Balme and the same consecrated of a Bishop nor of the forme that either a Bishop must signe the party to be baptized with the signe of the Crosse or that a Godfather c. must be thereat nor of the Minister that of necessity he must be a Bishop that is to confirme nor of the effects that thereby sins are pardoned and released and Baptisme consummated and made perfect It is an error to say there is any other oyntment given to the strengthening of the Church Militant besides the Holy Ghost Ier. 2.27 It is an error to maintaine that any Bishop can give heavenly graces to any creature It is an error to ascribe salvation unto Chrisme and not only unto Christ It savoureth of Donatisme to measure the dignity of the Sacraments by the worthinesse of the Ministers It is an error to say that men cannot be perfect Christians without Popish Confirmation It is an error that by confirmation the holy Ghost is given to the full 6. Proposition Penance is no Sacrament Touching penance the Papists doe publish foure things to be noted whereof none of them is truely grounded upon the Word of God Canis Catec cap. 4. Catec Trid. de poen First the matter which they doe say is partly the actions of the person penitent which are sufficient contrition of his heart perfect confession of all his sinnes and that in particular with all the circumstances as of time place c. and satisfaction by deeds which maketh an amends for all his offences and partly the absolution of the Priest Secondly the Forme which in the Priest is the words of Absolution which he uttereth over the sinner in the person penitent it is his kneeling downe at the Priests feet his making the signe of the Crosse upon his brest and his saying Benedicite to his ghostly father The Priest say they beareth the person of God and is the lawfull iudge over the penitent and may both absolve from the guilt of sinne and inflict a punishment according to the offence Thirdly the minister who ordinarily is the Curate of every parish but extraordinarily and in the time of great necssitie or by licence is any Priest And yet some sinnes are so grievous as none may absolve but either the Bishop or his Penitentiary as the crime of Incest breaking of vowes Church-robbing Heresie adultery and some againe none remit or pardon but the Pope onely or his Legate as burning of Churches violent striking a Priest counterfeiting of the Popes Bulles c. Fourthly and last of all the effect Hereby they say the penitent sinner is purged absolved made as cleane from all sinne as when he was newly baptized and besides enriched with spirituall gift and graces The consideration hereof hath mooved besides the Church of England all other Churches reformed to shew their detestation of this new Sacrament as having no warrant from Gods Word a Conf. Helv. 1. c. 14. 19. Bohe. c. 4. August ar 3. 11 12. Saxon. ar 16. 17. Witte ar 13. 15. Suc. 28. The blasphemies are outragious and the errors many and monstrous comprised in this doctrine of Popish penance For neither can the matter of this their Sacrament nor the forme nor the minister nor the effect be drawne from the Word of God They say penance is a sacrament and yet can they shew no element it hath to make it a sacrament Their Contrition is against the truth For no man is or can be sufficiently contrite for his sinnes To confesse all sinnes and that one after another with all circumstances unto a Priest as it is impossible so it is never enjoyned by God nor hath ever beene practised by any of Gods Saints That any man in any measure can satisfie for his sinnes it is blasphemy to say and against the merits of Christ Test Rhem. in Colos 1.26 And yet doe the Papists teach it as also that one man may satisfie for another An untruth is it that any Priest Bishop or Pope hath power at his will to forgive sinnes or can enjoyne any punishment that can make an amends unto God for the least offence If penance purge men and make them cleane from all sin then is there a time and that very often in this life when men in this life be perfect which tendeth greatly to the error of the Catharans Donatists and Pelagians The doctrine of the Papists that such persons as willingly depart out of this world without their Shrift are damned is damnable doctrine and to be eschewed and yet it is dispersed every where in their bookes * Vaux catec c. 4. Catech. Trid. de poenit Test Rhem. annot Matth. 12.31 Hils quartron 13. reas p. 65. Pel. de Seto meth confess par 4. p. 156. a. 7. Proposition Orders is no Sacrament The Churches of England and of other places reformed doe acknowledge an order of making ministers in the Church of God where all things are to be done by order But that Order is a Sacrament none but disordered Papists will say and yet they observe none order in speaking of the same For among them Canis Catec Some doe make seven orders whereof some they call inferior and some superior the inferior be the orders first of Porters whose office is to keepe the doore to expell the wicked and to let in the faithfull next Exorcists or Conjurers which have power to expell the devils thirdly Lectors or Readers who are to reade Lessons and bookes in the Church and fourthly Acolytes or Candlebearers whose office is to