in Gods merciful promises to be saved from everlasting damnation by Christ whereof doth follow a loving heart to obey his Commandments And this true Christian faith neither Devil hath nor yet any man which in the outward profession of his mouth and in his outward receiving of the Sacraments in coming to the Church and in all other outward appearances seemeth to be a Christian man and yet in his living and deeds sheweth the contrary And also p. 22. There is a twofold faith 1. Dead which bringeth forth no good fruits but is idle and unfruitful and is the faith of Devils and of wicked men who confess God with their mouths but deny him in their deeds He believeth the Scriptures to be true but trusteth not in God for the performance of the Promises therein He believeth not in God and trusteth not in his mercy and grace 2. A lively Faith is not idle or unfruitful but worketh by charity And this is not the common belief of the Articles of our Faith but 't is also a true trust and confidence of the mercy of God through our Lord Jesus Christ Nothing so much commendeth men to God as this assured Faith and trust in him By which we may see 1. That Faith justifieth not as it barely assents to the word of God which may be proved thus That is no act of Faith as 't is justifying which Devils and wicked men may have but assent to the word of God Devils and wicked men may have therefore a bare assent to the word is no act of Faith as justifying The Major is undeniable the Minor is not only affirmed by our Church in the said Homily but may be proved by Jam. 2. 19. Thou believest that there is one God thou dost well the Devils also believe and tremble And that wicked men may have such faith may be seen in Jam. 2. 14. Wicked men may assent to the History of the Scriptures yea to this That Jesus Christ is the Son of God and Saviour of the World as those did we read of in Joh. 2. 23 24 Many believed in his name when they saw the Miracles which he did But yet these did not put their trust and confidence in Jesus for Salvation they believed that he was the Christ that was promised but they received him not to be their Saviour For Jesus did not commit himself unto them because he knew all men He knew they did not believe in him with their hearts And Joâ— 12 42. Among the chief rulers many believed in hâ—m but they were hypocrites for because of the I harisees they did not confess him lest they should be put out of the Synagogue for they loved the praise of men more than the praise of God And such a believer was Simon Magus Act. 8. 13. He believed and was baptized and continued with Philip 〈◊〉 wondred beholding the Miracles and signs which were done and yet his heart was not right in the sight of God he was in the gall of bitâ—â—rness and bond of iniquity which he discovered when he would have bought the power of giving the Holy Ghost with money as may be seen in Act. 8. 19 20. 21 22 23. If this assent would justifie it would juâ—â—â—fiâ— them 2. Faith justifies not as 't is an act habit or work for faith putteth us from it self and remitteth us to Christ for justification and saith it is not I that justifie you but Christ only it is not I that take away your sins it is Christ only and to him only I send you for that purpose forsaking therein all your good vertues thoughts and works and only putting your trust in Christ Hom. of Salvation of Mankind p. 18. and before that it saith No man by his own acts works and deeds seem they never so good can be justified and made righteous before God ibi p. 13. Now the act of a mans own Faith is a mans own act and therefore it cannot justifie him before God 2. Because 't is contrary to the Doctrine of our learned and orthodox Divines 1. Read what Bishop * â—ascic Controv. c. 5. q. 5. p. 266 267. Prideaux saith Neque tamen merito fidei justificamur sed medio non 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 non propter fidem sed per fidem non justi facti sumus sed declaramur apprehendente scilicet fide non mâ—da tantum cognitione assensu sed fiducia iâ—â—ente salvatoris merito quod divinae justitiae satisfaciat We are not justified by the merit or worthiness of Faith but by means of Faith not for Faith but by Faith we are not made but declared just by Faith apprehending not by a naked knowledg and assent only but by a trust resting upon the merits of our Saviour which satisfies Gods justice 2. Archbishop Vsher to this question How is this great benefit of Justification applied to us and apprehended by us excellently and truly answereth thus This is done on our part by faith alone and that not considered as a virtue inherent in us * Mark this is directly and distinctly and expresly against Dr. Patrick's and Mr. Fowler 's false Doctrine mentioned before John Bradford that pious and learned Martyr saith That Faith as it justifieth is to be understood thus not that the action it self of believing as it is a quality in man doth deserve it but because it taketh that dignity of the object For in the act of justifying faith as it is an action in man is not to be considered alone but must go ever with the object and taketh its virtue thereof Fox his Acts and Monuments in one Volume p. 1577. working by love but only as an instrument or hand of the soul stretched forth to lay hold on the Lord our righteousness Rom. 5. 1. Rom. 10. 10. Jer. 22. 6. So that faith justifieth only relatively in respect of the object which it fastneth on to wit the righteousness of Christ by which we are justified faith being only the instrument to convey so grrat a benefit unto the soul 〈◊〉 the hand of the beggar receives the almes Sum of Christian Religion pag. 196. 3. Bishop Downham in his learned Treatise of Justification where may be seen Mr. Fowler 's Arguments and Doctrine taken out of Bellarmine fully and punctually answered too long to be herein inserted Lib. 6. c. 7. Sec. 3. in answer to this question Whether Faith doth justifie formally as being a part of inherent righteousness or instrumentally only as the hand to receive Christ who is our righteousness He saith thus The Roman Catholicks hold the former the true Catholicks the latter But the former I have sufficiently disproved before and proved the latterâ— for if we be not justified by any grace or righteousness inherent iâ— our selves or performed by our selves which I have before Liâ—â— 4. by undeniable arguments demonstrated then it follows necessarily that we are not justified by Faith as it is a gift or
grace aâ—â— act or habit or quality inherent in us And if we be justified by the righteousness of Christ only which being out of us in him imputed to those who receive it by Faith which also * Lib. 4 5. before I invincibly proved then also it followeth by necessary consequence that we are justified by Faith only as it is the instrument or hand of the soul 〈◊〉 apprehend or receive Christ who is our righteousness wherefore where Faith is said to justifie it must of necessity be understood relatively and in respect of the object to which purpose both Justification and all other benefits which we receive by Christ are attributed to Faith as I have shewed ¶ L. 6. c. 4. Sec. 6. before Not that Faith worketh these things but because by it we receive Christ and with him aâ—â— his merits and benefits And for the same cause the Faith of all the faithful though unequal in degrees in some greater in some less is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 alike precious in the righteousness of God and our Saviour Jesus Christ 2 Pet. 1. 1. which is an evidence That faith doth not justifie in respeâ—â— of its dignity or worthiness but in respect of the object which it doth receive which being the most perfect righteousness of Christ untâ— which nothing can be added is one and the same to all that receivâ—â— it Of tâ—is see more Lib. 1. c. 2. Sec 10. 4. Bishop Reynolds upon Psal 110. 4. p. 443. saith thus So theâ—â— between Christ and us there must be an unity or else there can be no imputation and therefore it is that we are said to be justified by faith and that faith is imputed for righteousness Rom. 4. 5. not the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 credere the act of believing as if that were in se accounted righteousness as it is a work proceeding from us by grace but because it is vinculum instrumentum unionis the bond of union between us and Christ and by that means makes way to the imputation of Christs righteousness unto us And the same reverend learned and orthodox Bishop in his most excellent Treatise of the Life of Christ p. 476. saith That preciousness of faith is seen chiefly in two respects 1. In regard of the Objects and 2. In regard of the Offices of it And p. 478. he saith That the Offices which are peculiar to faith are principally these three 1. To unite to Christ and give possession of him 2. The second office wherein consisteth * P. 480. the excellency of faith is the consequent of the former namely to justifie a man for there is no man righteous in the sight of God any further than he is taken into the * I have inserted this not only because it makes way for what I have chiefly to alledg but also that those Antichristian Popish Arminian Socinian men who call themselves Protestants and the dutiful Sons of the Church of England that do not only deny but deride and scoff at union and communion with Christ which is indeed the ground of all our happiness here and hereafter may take notice of what a learned Bishop of their party in two several Treatises saith and proveth unity of Christ and into the fellowship of his merits God is alone well pleased in Christ and â—â—ll a man be a member of his body a part of his fulness he cannot a pear in Gods presence This was the reason why Christ would bave none of his bones broken or taken off from the Communion of his natural body Joh. 19 36. to note the indissoluble union which was to he between him and his mystical members So that now as in a natural body the member is certainly fast to the whole so long as the bones are firm and sound so in the mystical where the body is there must every member be too because the bones must not be broken asunder If then Christ go to heaven if he stand unblameable before Gods justice we all shall in him appear so too because his bones cannot be broken That which thus puts us into the unity of Christ must needs justifie our persons and set us right in the presence of God and this is our faith The Apostle gives two excellent reasons why our Justification should be of faith rather than of any other grace the first oâ— Gods part that it might be of grace The second on the part of the promise that the promise might be sure to all the seed Rom. 4. 16. First Justification that is by faith is of meer grace and favour no way of work or merit sor the act whereby faith justifies is an act of humility and self-dereliction a holy despair of any thing in our selves and a going to Christ a receiving a looking towards him and his all-sufficiency so that as Mary said of her self so we may say of faith the Lord hath respect unto the lowliness of his grace which is so far from looking inward for matter of Justification that it self as it is a work of the heart Tâ— credere doth not justifie but only as it is an apprehension or * This Mr. Fowler saith is false in his Free Discourse p. 129. taking hold of Christ For as the hand in the very receiving of a thing must needs first make it self empty if it be full before it must let all go erâ— it take hold of any other thing so faith being a receiving of Christ Joh. 1. 12. must needs suppose an emptiness iâ— the soul before Faith hath two properties as a hand to work and to receive when faith purifies the heart supports the drooping spirits worketh by love carries a man through afflictions and the like these are the works of faith wheâ— faith accepts of righteousness in Christ and receives him as the gift of his Fathers love when it embraceth the promises afar off Heb. 11. 13. and lays hold on eternal life 1 Tim. 6. 12. this is the receiving act of faith Now faith justifies not by working * This is directly against Mr. Fowler 's Doctrine before mentioned and against Dr. Heylin's too lest the effect should not be wholly of grace but partly of grace and partly of works Ephes 2. 8 9. but by bare receiving and accepting or yielding consent to that righteousness which in regard of working was the righteousness of Christ Rom. 5. 18. and in regard of disposing imputing appropriating unto us was the righteousness of God Rom. 3. 21. 1 Cor. 1. 30. Phil. 3. 9. Pag. 480 481 482. 3. The third Office of faith is to give us with Christ all things 5. I might alledg the Testimony of Luther Calvin Beza Peter Martyr Zanchy Musculus Pareus Polanus Tilenus Vrsinus Wendelinus Wollebius Festus Hominius Amesius Junius Macrobius Sharpius Piscator Threâ—â— and many more of our own Writers but those you usually answer by slighting saying they were particular men and Presbyterians or Nonconformists therefore I forbear but I
necessary and edificative of the whole flock of Christ but are only made or said to be so by the will of man carrying a real appearance of evil and are scandalous to Papists and Protestants and establish such modes of Religious worship as are most conformable to the Gospel-rule and primo-primitive practise and not too like to and inductive of the Government and form of worship of the Apostatical and Antichristian Church of Rome I verily believe they would have more dutiful Sons and good Friends than now they have and the Church and Kingdom would have more peace and prosperity to which God of his great mercy incline their hearts However I beseech them to let their moderation be known to all men And I intreat all people without making any tumults upon any pretence whatsoever in their own places and callings quietly to endeavour and earnestly expect and pray for an amendment of what is amiss in Church and State to fear God and honour the King and submit to those that are in authority under him And so God keep you all Septemb. 29. 1673. R. R. B. D. The particular Doctrines renounced are these I. THat the Bread and Wine in the Lords-Supper after the Priests pronouncing these words with intention This is my Body and this is my Blood are turned or transubstantiated into the substance of Christs Body and Blood II. That Christ is really more present on the high Altar or Communion-Table as on his Throne or Chair of State than in the Pulpit or Font c. and that therefore more corporal bowing or more bodily reverence is due to the Altar or Communion-Table than to the Pulpit or Font. III. That mens persons are justified or accounted righteous before God for their own good works that follow Faith either in part or in whole and not for the merits of Jesus Christ alone IV. That Faith that doth justifie Believers persons before God is a bare and naked assent to the truth and that so and as an act habit or work in us it justifies V. That the persons of true Believers in Christ are not justified before God by the righteousness of our Lord and Saviour Jesus Christ imputed to them on Gods part and apprehended and applied by Faith alone on their part VI. That mens foreseen faith repentance good works c. were the true causes moving God to elect them to eternal Salvation VII That men unregenetate or in the state of nature have by their own free will power sufficient of themselves to turn themselves to God to believe in Jesus Christ repent and do good workâ— acceptable to God when they will and also finally to resist the efficacious grace of God in converting an elected sinner to himself VIII That truly regenerated persons cannot be certain of their eternal Salvation but may totally and finally fall away from the acts and habits of saving Grace before they die and be eternally damned IX That the corruption of our nature commonly called Original sin which remaineth in truly regenerated persons after Baptism is not properly sin X. That meer men in this life since Adams fall can perfectly fulfill Gods whole Moral Law and also voluntarily do good works besides and above Gods Commandments which they call works of Supererogation which are as they say greater and holier than the works of the Moral Law and do merit remission of sin and eternal life not only for themselves but also for others XI That unregenerated mens own good works do make them meet to receive grace from God or as the School Doctors say deserve grace of congruity XII Thâ—t the good works of â—â—regenerated men do ex condigno merit at Gods hands eternal life XIII That there is a place after this life called Purgatory wherein the souls of believers dying since Christs Resurrection are purged from sins by penal satisfaction which were not purged in this life so fully as they ought that they may enter into Heaven XIV That the Pope of Rome successively or the Papacy is not the Antichrist of which the Scripture writes XV. That it is lawful to set up and suffer Images of the Sacred Trinity of God the Father of God the Son or Crucifixes Of God the Holy Ghost or of Saints departed this life which have been worshipped in Temples or Churches where Gods people do usually meet to worship God XVI That those Books which are commonly called Apocryphal Scriptures as Tobit Judith c. are the pure word of God and in all things agreeable thereunto XVII That the Pope or Bishop of Rome is the supreme Head of the Universal Church of Christ above all Emperours Kings Princes Pastors People and Churches The Articles of Lambeth The Doctrine of the Churches of England and Ireland Arminianism is not the Doctrine of the Church of England Notes taken out of King James his Declaration against Vorstius King James no friend to Arminianism A Renunciation OF SEVERAL Popish Doctrines BECAUSE Contrary to the Doctrine of the Church of ENGLAND IN general I renounce and detest all Popish false Doctrine and all Popish Superstitious and Idolatrous Worship and practises and the real appearances thereof and in particular I renounce and detest these that follow ARTICLE I. That the Bread and Wine in the Lords-Supper after the Priests pronouncing these words with intention This is my Body and this is my Blood are turned or transubstantiated into the substance of Christs Body and Blood This I renounce because it is contray to the Doctrine of the Church of England which Article 28th faith thus Transubstantiation or the change of the substance of bread and wine in the Supper of the Lord cannot be proved by holy Writ but is repugnant to the plain words of Scripture overthroweth the Nature of the Sacrament and hath given occasion to many Superstitions The Body of Christ is given taken and eaten in the Supper only after an heavenly and spiritual manner and the mean whereby the Body of Christ is received and eaten in the Supper is faith And Homily of the worthy receiving the Sacrament it saith thus It is well known that the meat we seek for in the Supper is spiritual food the nourishment of our souls an heavenly refection and not earthly invisible meat and not bodily a ghostly substance and not carnal p. 200. It 's also contrary to the Church of England's declaration concerning kneeling at the end of the Communion-service The Sacramental bread and wine remain still in their very natural substances therefore may not be adored for that were Idolatry to be abhorred of all faithful Christians and the natural body and blood of our Saviour Christ are in heaven and not here it being against the truth of Christs natural body to be at one time in more places than one This declaration is not only against the Papists Transubstantiation but also fully against the Lutherans Consubstantiation viz. That Christs body and blood is really and corporally in the bread and wine Both which
your abundant modesty to call A. B. Vsher Bishop Downham Bishop Davenant Mr. Perkins Pemble Dr. Ames and many others of our own learned orthodox Divines besides many more of foreign Countries consider not Faith as 't is the principle of good works but according to its proper office as justifying which is to rest trust upon to receive and apply and so in that office it actually needs no good works or vertues to be coupled with it because it is but the souls instrument to apprehend and apply the righteousness of Christ that is freely offered in the Gospel to it self and which no other grace or work of man doth or can do as was shewed before * Dr. Patrick calls this I am nought I have nought his Pilgrims charm Par. Pilgr p. 283. Which sure is not so good a comparison as Mr. T. W. his painted post is of an hypocrite condemned by him in his Debate He that will be Christs disciple must deny himself and his own righteousness as Paul did Phil. 3. 7. 8 9. Christ will be a whole Saviour or none at all He that comes to Christ for justification with his own good works in his hand doth in effect say that he hath in truth some but not much need of him and his righteousness and thereby he incapacitates himself to lay hold upon and receive Christ and his merits for inâ—us existens prohibet extraneum he must let go his own works before he can apprehend and relye only upon Christs merits as he must do as was evidenced before out of the Doctrine of our Church of England which saith * Hom of Salv. of Mank p. 17. We must trust only in Gods mercy and that sacrifice which our high Priest and Saviour Jesus Christ the Son of God once offered for us upon the Cross to obtain thereby Gods grace For further and fuller confutation of this gross and most Antichristian error not to say heresie as Dr. Slater calls it I refer you back to what I have alledged out of the Church of Englands Books of Homilies and Articles of Religion upon the serious reading of which and their Books and comparing them together all judicious and sound Christians will find that there is great cause for all men to take heed of their Books as of cheats and dangerous illusions to use Dr. Patrick's words by which they have defamed the sincere and sound professors and assertors of the true and pure Protestant Religion which to do their learned Dr. H. More in his Mystery * Lib. 2. c. 13. p. 〈◊〉 This saith he must needs be very antichristian and uncharitable to misrepresent mens actions and opinions in publick speeches or writings or invent notorious lyes or fictions in the disparagement of mens persons and Doctrines and suborn men to write them and divulge them to the world for truths which is to do as was the custome of those who were under the Dragon that old Serpent and false accuser of the ancient Primitive Christians c. of Iniquity saith is one part of Antichristianism and cunningly under the pretence of confuting the errors and reproving the follies and infirmities of Nonconforming Protestants to those errors and impositions and modes of worship and government which they profess they like very well have printed what they have preached I cannot tell not to say Arminian Socinian but Popish Errors contrary to the express word of God and the sound and clear Doctrine of the Church of England to which 't is believed they have subscribed if not declared their assent and consent yea even that antifundamental error or rather heresie of Justification of sinners persons before God by their own inherent righteousness or good works and thereby slighted our free Justification by the imputed righteousness of Jesus Christ apprehended and applied alone by true Faith in Jesus Christ which is in effect denying the Gospel of Jesus Christ as their Dr. More shews in his Mystery of Iniquity and is obvious to every man that fully understands what the Gospel of Jesus Christ is and that is not resolved virtually to deny Christ to be come in the flesh and to profess himself to be fallen from grace as the Apostle speaks 1 Joh. 4. 1 2 3. Gal. 5. 4. From all which I shall not peremptorily conclude any thing but only ask this question as Dr. Patrick Friendly Debate pag. 2 3. doth Can he be a good subject a good * Hom. of Salvat of Mankind p. 16 17. before quoted and alledged Christian and a Minister of Christ that doth so To conclude 't is true that good works do either actually or habitually accompany a true justifying Faith or do follow a justified person but they have no hand or efficiency at all in the justification of a sinners person before God as the Doctrine of the Church of England plainly shews We are justified by Faith with works associativè but not by Faith and works copulativè that is we are justified by that Fâ—â—â—h that is accompanied with works but not by the works that do accompany it as concauses with it thereof but by faith alone because that only and no other vertue grace or work doth or can do it apprehends and applies that which doth justifie our persons before God viz. Christs righteousness ART IV. That Faith that doth justifie sinners persons before God is a bare and naked assent to the truth of Gods word and that so and as an act habit or work in us it justifies THIS I renounce 1. Because 't is contrary to the Doctrine of the Church of England in her Homily of the Salvation of Mankind p. 17. which saith thus The true meaning of this Doctrine We be freely justified by faith without works is not that this our own act to believe in Christ or that this faith in Christ which is within us doth justifie us For that were to count our selves to be justified by some act or vertue that is within our selves but the true meaning thereof is that although we hear Gods word and believe it although we have faith we must renounce the merit of our said vertues c. And in the Homily of Christs Death and Passion T. 2. part 2. p. 1â—7 thus The only mean or instrument of Salvation required of our part is faith that is a sure trust and confidence in the mercies of God c. ut supra where 't is clear that the faith that doth justifie us is not a bare notitia or knowledg of and assensus assent unto the truth of Gods word but also as our sound Divines do hold and maintain Bishop Davenant Determ 37. fiducia a sure trust and confidence in Gods mercy c. So also in Homily of Salvation of Mankind p. 20. A true and right Christian is not only to believe the holy Scriptures and all the Articles of our Christian Faith that is to assent to them but also to have a sure trust and confidence
Popes Traditions and Ceremonies pestilent deadly poyson Yea forsooth I have for I have drunken of the pestilent Traditions and ceremonies of the Bishop of Rome Fox his Book of Martyrs p. 1504. Col. 1. Mr. John Bradford Martyr proveth the Church of Rome not to be a true Church but a false Church and the Pope the Head thereof to be the wicked one that is Antichrist And he tells the Bishop of York and the Bishop of Chichester That they did wickedly in coupling themselves to the Church of Rome again Fox his Book of Martyrs p. 1533. col 2. And in pag. 1543 he tells the Londoners thus That in testimony of this my Faith I render and give my life being condemned as well for not acknowledging the Antichrist of Rome to be Christs Vicar General and supreme Head of his Catholick or Universal Church here or elsewhere upon Earth as for denying the horrible and Idolatrous Doctrine of Transubstantiation and Christs real corporal and carnal presence in his Supper under the forms and accidents of Bread and Wine And he saith the same in his Letier to the University and Town of Cambridg pag. 1544. And a little after in the same Letter he saith to Cambridg Dost thou not know Rome to be Babylon And in his Letter to Lancashire he saith That Transubstantiation is the dearly beloved of the Devil and the daughter and heir of Antichrists Religion c. Ibid. p. 1546. And in his Letter to a Woman that desired to know Whether she might be present at the Popish Mattins or no refraining from the Mass he saith thus This Latin Service is a plain mark of Antichrists Catholick Synagogue so that the Communicants and approvers of it thereby declare themselves to be members of the same Synagogue and so cut off from Christ and his Church whose exterior mark is the true administration of his Word and Sacraments Furthermore the example of your going thither to allow the Religion of Antichrist as doubtless you do indeed howsoever in heart you think occasioneth the obstinate to be utterly intractable the weak Papists to be more obstinate the strong Gospellers to be sore weakned and the weak Gospellers to be overthrown which things how great offences they be no pen * Yet do not many men make nothing of scandalizing their brethren now by injoining and practising the needless ceremonies of the church of Rome is able to utter by Letters Ibid. p. 1565. And in a Letter to the Lady Vane he saith That the Bishop of Rome is undoubtedly that great Antichrist of whom the Apostles do so much admonish us Ibid. p. 1565. col 1. And a little after he saith That the Bishop of Rome is a Butcher or a Bite-sheep rather than a Bishop How can we call him Christs Vicar that resisteth Christ oppugneth his verity and persecuteth his people and like a Prelate preferreth himself above God and man Ibid. p. 1566. col 1. And in his Letter to certain godly men he saith thus Therefore take heed for the Lords sake take heed and defile not your bodies or souls with this Romish and Antichristian Religion set up amongst us again but come away from as the Angel cryeth from amongst them in their Idolatrous service lest ye be partakers of their iniquity Ibid. p. 1568. col 2. And in his Letter to a godly Gentlewoman that was cast off by her Friends because she would not go to the Popish Mass he saith thus You cannot be partaker of Gods Religion and Antichrists service whereof the Mass is most principal you cannot be a member of Christs Church and of the Popes Church Ibid. p. 1570. And in his Letter to N. and his Wife he saith Now hath Antichrist all 〈◊〉 power again Ibid. p. 1571. And in his Letter with a Supplication to Queen Mary and her Council he saith thus That the Lords eyes were set to destroy England and your Highness and all your Honours if in time ye look not better to your office and duties herein and not suffer your selves to be slaves and hangmen to Antichrist and his Prelates which have brought your Highness and your Honours already to let Barnabas loose and to hang up Christ Ibid. p. 1574. John Launder Martyr in his Confession before Bishop Bonner saith That whosoever doth teach or use any more Sacraments than Baptism and the Lords-Supper or get any Ceremonies he doth not believe that they be of the Catholick Church but doth abhor them from the bottom of his heart And doth further say and believe That all the service sacrifices and ceremonies now used in this Realm of England yea in all other parts of the world which have been used after this manner be erroneous and naught and contrary to Christs institution and the determination of Christs Catholick Church whereof he believeth that he himself is a member and in this Faith he died Fox his Book of Martyrs p. 1593. M. Luther * History of the Counc of Trent lib. 1. p. 76. said to the Popes Nuncio that nothing can be received from Rome compatible with the Ministry of the Gospel Derrick Carver Martyr in his answer to Bishop Bonner saith That your Ceremonies used in the Church are beggarly and poyson Ibid. p. 1594. Thomas Iveson Martyr confessed and to his death stood to this Article objected against him by Bonner That he believeth that all the ceremonies now used in this Church of England are vain superfluous superstitious and naught Ibid. p. 1595. col 1. Of the same Faith was John Denley Gentleman as may be seen in his Answer to the seventh Article Ibid. p. 1598 And the said John Denley in Answer to the third Article objected against him by Bishop Bonner said thus That I believe that this Church of England using the faith and Religion which is now used is no part or member of the aforesaid holy Catholick Church but is the Church of Antichrist the Bishop of Rome being the head thereof Ibid. p. 1597. Patrick Packingham Martyr told Bishop Bonner plainly to his face That the Church which Bonner believed was no Catholick Church but was the Church of Satan and that therefore he would never turn to it Ibid. p. 1598. col 2. Henry Laurence Martyr being required to put his hand to his Answers writ thus Ye are all of Antichrist and him ye follow Ibid. p. 1599. col 1. George Tankerfield Martyr plainly told Bishop Bonner That the Church whereof the Pope is the supreme head is no part of Christs Catholick Church Ibid. p. 1602. col 1. Mr. Robert Glover Master of Arts and Martyr plainly told the Bishop of Leichfield That the Church of God knoweth and acknowledgeth no other head but Jesus Christ the Son of God whom ye have refused and chosen the man of sin the son of terdition enemy to Christ the Devils deputy and lieutenant the Pope Ibid. p. 1616. col 1. In which place he gives six notes of Christs true Church which the Church of Rome wanteth yea