An ansvveare vnto certaine crabbed questions pretending a reall presence of Christ in the Sacramente: latelie propounded by some secret papist, to the great troubling of the consciences of the simple, together with a discouerie of the Jesuiticall opinion of justification, guilefully vttered by Sherwyne at the time of his execution. Gathered and set foorth by Peter Whyte, very necessary & profitable for this dangerous time. White, Peter, Vicar of Eaton Socon. This text is an enriched version of the TCP digital transcription A15103 of text S114005 in the English Short Title Catalog (STC 25401). Textual changes and metadata enrichments aim at making the text more computationally tractable, easier to read, and suitable for network-based collaborative curation by amateur and professional end users from many walks of life. The text has been tokenized and linguistically annotated with MorphAdorner. The annotation includes standard spellings that support the display of a text in a standardized format that preserves archaic forms ('loveth', 'seekest'). Textual changes aim at restoring the text the author or stationer meant to publish. This text has not been fully proofread Approx. 208 KB of XML-encoded text transcribed from 145 1-bit group-IV TIFF page images. EarlyPrint Project Evanston,IL, Notre Dame, IN, St. Louis, MO 2018 A15103 STC 25401 ESTC S114005 99849233 99849233 14371 2240931606

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 Early English books online. (EEBO-TCP ; phase 2, no. A15103) Transcribed from: (Early English Books Online ; image set 14371) Images scanned from microfilm: (Early English books, 1475-1640 ; 1469:03) An ansvveare vnto certaine crabbed questions pretending a reall presence of Christ in the Sacramente: latelie propounded by some secret papist, to the great troubling of the consciences of the simple, together with a discouerie of the Jesuiticall opinion of justification, guilefully vttered by Sherwyne at the time of his execution. Gathered and set foorth by Peter Whyte, very necessary & profitable for this dangerous time. White, Peter, Vicar of Eaton Socon. [5], 44; [8], 41 leaves Imprinted by Iohn Wolfe and Henry Kirkham, & are to be sold at his shop at the little north doore of S. Paule, London : [1582] Publication date from STC. In two parts, each with separate register and pagination; part 2 has separate dated title page, reading: A discoverie of the Iesuiticall opinion of justification, guilefullie uttered by Sherwine at the time of his execution: gathered and set foorth by Peter White .. . Many errors in pagination; text continuous. Part 2 cropped at edges, slightly affecting text. Reproduction of the original in Cambridge University Library. eng Sherwin, Ralph, 1550-1581 -- Early works to 1800. Justification -- Early works to 1800. Lord's Supper -- Early works to 1800. eebo An ansvveare vnto certaine crabbed questions, pretending a reall presence of Christ in the Sacramente: latelie propounded by some secret papist, to th White, Peter, Vicar of Eaton Socon 1582 289 34798 184 0 0 0 0 0 52.88 D The rate of 52.88 defects per 10,000 words puts this text in the D category of texts with between 35 and 100 defects per 10,000 words. 2012-03 Assigned for keying and markup 2012-03 Keyed and coded from ProQuest page images 2012-07 Sampled and proofread 2012-07 Text and markup reviewed and edited 2013-02 Batch review (QC) and XML conversion

AN ANSWEARE VNTO CERTAINE CRABBED QVESTIONS pretending a reall presence of Christ in the Sacramente : Latelie propounded by some secret Papist , to the great troubling of the consciences of the simple .

Together with a Discouerie of the Iesuiticall opinion of Iustification , guilefully vttered by Sherwyne at the time of his execution .

Gathered & setfoorth by Peter Whyte , very necessary & profitable for this daungerous time .

Seene and allowed according to the Queenes Maiesties Iniunctions .

fleur-de-lis VBIQVE FLORESCIT .

LONDON Imprinted by Iohn Wolfe and Henry Kirkham , & are to be sold at his shop at the little north doore of S. Paule .

To the Right Honourable the Lorde Ambrose Dudley Earle of Warwicke , Maister of the Queenes Maiestres ordinance , & Knight of the honourable order of the Garter , & one of her Maiesties Priuy Counsell , Peter White desireth from God in Christe Jesu continuall encrease of true godlinesse , with much honour in this life and in the world to come , the Crowne of eternall Glorie .

THe shortnesse of Satan his time ( most noble Earle ) in this worlde by hys extreame rage , wherin in these dayes ful of all daunger hee goeth farre beyonde hymselfe , may very well appere . Apo●al . 〈◊〉 In which short time no doubt , he will so bestirre him , that the very deapth of his craftes and mischiefe shal be instantly imployed to the disturbance of the Church of God , & the vpholdinge of hys owne kingdome ( now readie to fall ) in that he possibly can , eyther in hymselfe by continuall temptation , or in his instrumentes and members , by seditions , conspiracies , treasons , hypocrisies & dissimulations in all thinges but especially in matters of religion , Ephes. 6. which S. Paule termeth spirituall craftines in heauenly things . Which thing is most euident in these last messengers of hys , the Iesuites or rather Iebusites , the verye dregs of the bottomlesse pitte , led by the vncleane spirite of error , which do not a little disturbe the poore flock of Christ , maruelously disquiet and trouble the consciences of the ignorant , and occupie with noueltie the heads of the multitude by their secreate conferences , where they haue accesse : and by their pamflets and libelles spread abroade , where they themselues cannot come : wherunto is adioined one other perilous mischiefe , namelye the workinge hand of the dissembling Papist , and Atheist , whereof the one being dispensed withall from the Pope to conforme themselues often times outwardlye vnto the lawes , that thereby they maye the safelier and without suspition further the Iesuiticall attempted enterprise , is the verie mischiefe of our time . These insinnuate themselues oftentimes into suche places wherein they can doe harme , and by flatterie winne great credite in the world , and euer as opportunitie serueth , they geue the Gospell a blowe , so that sometime they wounde daungerously to the greate hinderance of true doctrine , and the againe renewinge of Poperie . These they be ( right honourable Earle ) that are the verye poyson of our time . The Pope by his Iesuites and seminaries , without these is altogether lame and can do nothinge . The simple papistes allthoughe obstinate , and refuse for conscience to come to the churche , in respecte of these are nothinge . These vnder color of law dare boldly , and impudently impugne Gods lawe , these deface the preachers , discredite the ministerie , seduce & deceyue the people , so that where anye one of these is of credite or countenaunce in any parish within this land there the minister trauayleth in vayne , hys doctrine is without credite and fruite be hee neuer so painefull . There is nothinge but brawles and contention , there the people haue their mindes alienated from the preacher vnprepared to receiue the Gospell , and very ready for these seminarie Iesuites . Thys poysoned infection ( righte noble Earle ) must either haue a speedie & strong purgation , or els it wil breed into an incurable leprosie . It is now past recouerie by preaching & trauell of the minister . For thereof is made either a skoffe or els a matter of course without fruite , therefore the swoorde and authoritie of the stronge magistrates , ioyned with a feruent zeale of Gods trueth , must cure this infection : the preacher is too much in contempt , and the inferior magistrate too weake to remedie this mischiefe , which if it be not in time prouided for , will bring this florishinge realme and churche of God therin nourished vnder our gratious Debora vnto such miseries and iuste deserued plagues , 3. Reg. 18.19.20.21.22.23.24 . Paral. 28.29.34.35.36 . Ierem. 52. Thren. 1.2 . Cant. 2. 2. Corr. 11. Prouer. 12. as the sufferie of lyke hypocrites in the dayes of Ezechias and good Iosias did bringe the kingdome of Israell vnto . For these be those foxes that Salomon would haue taken foorth of the Lordes vineyarde leaste they vtterlie spoile it . These Bee Operarij dolosi that canne and will dissemble their countenaunce agreable vnto the time , whilest they sette forward the decay , and seeke the ouerthrow of our happie time , and no maruell hereof for the deuill himselfe is transfigured into an angell of light to further his owne purpose . Therfore euery one of Gods children in his place and calling , are to oppose themselues to their vttermost against these and suche like enterprises of Sathan : The godlye magistrates in the zeale of Phinies and Iehu with the swoord to suppresse these newe spronge Iesuites Numb. 25. 2. Reg●m . 10. ( as her gracious Maiestie with her honourable and godly counsell haue necessarily begon to doe ) and wythall to roote forth of this common wealth these disguised Gybeonites , Iosu . 9. Iudg 13. 1. Reg. 18.19 . and dissembling Ephramites , that can not , or wil not pronounce Shiboleth rightly , and as they should doe . The Bishops , preachers and ministers with the spirite of Elias painfully to gather the drosse and poperie againe ( lately scattered by these Seminaries ) out of the harts of the people , both by preaching & writing , and in like sorte to enforce the true doctrine of Christ his Gospel earnestly vpon them : so shall the Lordes busines be done with effect , and the Lord will withdraw his curse from vs , which we haue iustlie deserued for dooing his worke hitherto so negligentlie . Herein I thought I could not any waie bestow my trauell better for the time , and more for the profit of gods Church , then to answere certaine crabbed questions , touching a pretended reall presence , subtillie penned by some secret enemie , to the troubling of the minds and consciences of the simple . Wherin I haue also added a discouerie and confutation of the subtiltie of the Iesuitical opinion of iustification , guilfullie vttred a late by Sherwin at his death . But by Albertus Pighius , and others verie daungerouslie long agoe at large put foorth to the hurt of manie , which answere I haue offered vnto your Honor , not as things worthie of such a personage , but that vnder so good a protection they may with more fauor come into the handes of manie , presuming greatly herein of your accustomed clemencie , alwaies coupled with the feruent zeale of true religion . Wherein the Lord dailie more & more encrease your godlie zeale to his glorie , your owne felicitie , and the great comfort of his Church . Amen .

Your Honors most humble and faithfull Orator , Peter White .
The Principall contentes in this Aunsweare . 1 First the Papistes leaue the written worde & flie vnto vnwritten verities . 2 Secondly to cleaue onely to the written woord of God in matters of Faith & Religion is the infallible marke of Christes true Church . 3 Thirdly that the doctrine of the reall presence is false and vntrue , against the truth of Scriptures , and Fathers , against the certainty of the natures of Christes person , the trueth & being of Sacramentes , full of blasphemous absurdities , renewinge againe sondrie wicked heresies , it is also variable and most vnconstant . 4 Fourthly of the manner of Christes presence in the sacrament of his body , that it is agreable with the nature & properties of hys person , with his presence in Baptisme & in his word and that as it is certaine and true , so most effectuall and comfortable . 5 Fiftly who were the firste inuentors of the reall presence and howe it was thruste vpon the Churche , and confirmed with their name & age . 6 Sixtly that this carnall presence hath bene at al times , and since the springe thereof resisted by godly learned men , as other corruption● haue bene .
THE OBIECTION .

FRom the beginning of the Christian church , vntill the yeere of our Lord . 1517. all that on the earth professed openlie Christes Catholike faith , did beleeue as well in the Greeke as in the Latin Church , the real presence of Christes bodie and blood vnder the formes of bread and wine after consecration duelie made . If this be tru● then the matte● is at an end . But if you thinke i● vntrue , then answere directly● to the matter folowing . This faith of theirs was preshewed by the deliuerie from hand to hand of that doctrine , euer since the beginning of the Christian Church , and was maintained by the preaching and writing of the learned Fathers , and pretested by the godly Honor which the Christian people gaue to the said Sacrament in the time of Masse , or otherwise .

THE ANSWERE .

THese Obiecters ( good Reader ) at the first as it were the ground of all their religion ( whiche in trueth it is ) leaue the Scriptures , knowing that by them they can not proue , th articles of their religion , and flie vnto vnwritten verities , and traditions deliuered from hand to hand , and therevpon they laie their foundation . So that and if thou wilt giue them leaue this waie to proceede , spoe . 13. bess . 2. they can easilie proue what they list vnder the name of tradition . Yet such is the deadlie wounde , that the sworde of Gods spirite hath giuen the beast , that all their traditions and vnwritten verities , are manifest and directlie contrarie vnto the worde of God . We must therfore in all things belonging to faith followe the counsell and example of our sauiour Christ , of his Apostles , the belieuers at Thessalonica , & of all the primitiue and auncient fathers , our Sauiour commaundeth vs to search the Scriptures , he proueth the necessitie and truth of his office , death , and resurrection out of the Scripture . He reproueth his Disciples because they were dull and , slowe beleeuers of the Scriptures . Iohn . 5. Luk. 24. & 4. Act. 17. 2. Timoth 3. 1. Timoth. 3. 1. Pet. 1 3. Pet. 1. Collos. 3. The Apostles sende vs vnto the Scriptures . The Thessalonians are greatlie commemded for searching the scriptures , and making triall of S. Paules doctrine by the Scriptures . Sermo Christi inhabitet vos largo , ( saith S. Paule ) Let the doctrine of Christ dwell in you abundantlie . The Scriptures were written ( saith Ireneus ) that they might be fundamentum & columna fidei , l.b. 3. cap. 3. both the foundation and piller of our faith . Aug. super Ioan. tract. 49. When Christ our sauiour did and taught manie things , electa sunt autem quae scriberentur , quae saluti credentium sufficere viderentur . Truelie those things that are sufficient for the saluation of the belieuers are chosen and written out . In this respect did the auncient fathers against all heresies laie them selues vpon the Scriptures . Tertul. de resur . carnis . lib. 1. Ex scripturis arguuntur haeretici , Heretikes are by the scriptures reproued . And as Tertullian writeth : De spiritu sanct● . Ciril super Ioan. cap. 16 Aufer denique haereticis quaecunque Ethnici sapiunt , vt de scripturis solis sistant quaestiones , & stare non poterunt . Take from the heretikes the things they haue common with Infidels , and force them to grounde their faith vppon the Scriptures onlie , and their questions shal not be able to stand . ●●ill super 〈◊〉 . 16 No man ( saith Chrisostome ) maie without the Scriptures pretend the holie ghost . August ibi . lem Non aliam quam Christus docuit disciplinam sequetur , nec alias feret leges : he shall followe no other doctrine then Christ hath taught , he shal giue none other lawes . And S. Ierome vpon the words of Saint Paule : If an Angell come from heauen , &c. Non dixit si quis docuerit contra , sed praeter , & supra . He saide not if anie man shall teach contrarie , but besides that alredy is taght . And againe , Post Apostolos quamuis sanctus sit aliquis , quamuis disertus , non habet authoritatem , auoniam dominus narrat in scripturis . After the Apostles though a man be lerned and holie , yet hath he no authoritie , for the Lord doth teach in the Scriptures . And Tertullian , ●e prescrip. ad●erfus hereticos . Nobis vero nihil ex nostro arbitrio inducere licet , sed nec eligere , quod aliquis arbitrio suo induxerit Apostolos domini habemus authores , qui nec ipsi quicquam ex suo arbitrio , quod inducerent eligerunt , sed acceptam a Christo disciplinam fideliter , nationibus assignauerunt . We must not onelie bring in nothinge of our owne heades , & pleasure , but also not receiue or choose those thinges , whiche haue beene so broughte in of others . We haue the Apostles of Christ authors whome wee must follow : who also broughte in nothing of their owne inuentions , but that doctrine which they receiued of Christ , did they set downe vnto the people . We therefore continuallie say with Augustine and Ambrose Non audiaemus haec dico , haec dicis , sed audiamus haec dicit dominus , August . contra Petiltan . Donat. cap. 9. Ambros . de Virg. lib. 4. sunt certè libri dominici quorum authoritati vtrique credimus , vtrique consentimus , vtrique seruimus , ibi quaeramus ecclesiam , ibi discutiamus causam nostram . We must not belieue that which this man and that man affirmeth , but that which God him self teacheth vs to be true . We haue the worde of God , whose authoritie we belieue , to whom we do consent , and whom we obey , there must we seeke our Church , there muste we sifte and examine our cause . Nos noua omnia quae Christus non docuit iura damnamus , quia fidelibus via est Christus . We iustlie condemne all newe things that Christ taught vs not : for Christ is the waie vnto the faithfull . And because he hath not taught this Real presence , we condemne it as you shall see . For the Lord hath saide , 〈◊〉 12. & 13. Non facietis singuli quod vobis rectum videtur , hoc tantum facito domino , nec addas ad illud , neque minuas ex eo . You shal not do euerie man what seemeth good in your owne eies , But that which I commaunde you , that shall you do vnto the Lorde . Thou shalt not adde therfore anie thing vnto it , neither take anie thing from it .

This first position , namelie that from the beginning , &c. is false and contrarie to the testimonie of the Scriptures , of Fathers , th' articles of the Christian faith , the practise of the olde Liturgies , yea to the popishe Masse , and agreeth with the errors of Marcion , Valentinus , and such like : it is also contrarie to the nature of a Sacrament , it draweth with it a number of blasphemous errors , touching aswell the dietie as the humanitie of Christ .

The Scriptures do teach vs , that Christ , before his passion did tell his disciples , that in the reall presence of his natural body , Iohn . 14. & 16. & 17. he would leaue not the world only , but them also . For in his praier immediatlie before his passion , he vttreth these wordes : Nowe am I nor in the world , but they are in the worlde . And I come vnto thee , kepe those , holie Father , whome thou haste giuen me , that they male be one euen as we are one . Iohn . 12. When I was with them in the world , I keept them in thy name . And a litle before he saith , I leaue the world , and go to my father . The poore shall you alwaies haue with you : but me you shall not alwaies haue .

And according to these sayinges of our sauiour Christ . S. Luke saith , Luk. 24. that he ascended vp into heauen .

S. Marke saith , Mar. 1● . he was taken vp into heauen , and sitteth at the right hande of God .

The Angels said , he should come in such visible maner , as his Apostles sawe him taken vp .

S. Peter saith , Act. 1. & 3. heauen must holde him vntill the restoring of all things .

S. Paule saith , Hphes . 4. Colos. 3. that he is on the right hande of God aboue the heauens , and continuallie appeareth before his father for vs .

The Articles of our faith sale , Hebr. 8. & 9. & 10. he is in heauen at the right hande of God his father . Which saying can not be true , if Christ be really present vnder the formes of bread and wine .

Also S. Paule saith , 1. Corinth . ●● . huseb . in hist. ●●cle . lib. lica . 2. August . super Loan . homil. 26. the children of Israel beeing in the wildernesse , did eate and drinke the selfe same Christe that we nowe doe : but if we doe it reallie , vnder the formes of bread and wine , then is it not true that S. Paule saide , for the bodie and bloud of Christe was not then really conceiued in the womb of the Virgine Marie , therefore not of them reallie eaten . Therefore it followeth necessarilie , that they and wee doe eate the selfe and the same Christe , and that it is spirituall that we eate , and not reall .

S. Paule saith , it was spirituall . S. Augustine saith , although the outward signes of the Sacramentes of the Israelites : and our Christian sacramentes bee diuers , yet the things thereby signified are all one , and therto he alleadgeth the place of S. Paule .

And against Faustum Manicheum he saith , Lib. 19. cap. 16. Quanto errore delirant qui putant mutatis signis sacramentisque etiam res ipsas esse diuersas . With what greate errour doe they lye , and deceiue , that thinke the substance or the thing of the Iewishe and Christians sacramentes are diuers , because the signes and sacramentes are changed .

Bartrame also in his time , Ad Carolum Magnume . affirmeth the same thing .

It is also against the authoritie of the Fathers . For they teach vs that Christ concerning his humane nature is in heauen , and no where els , really present in that nature .

They also saie that there are two partes of euerie sacrament , the one muisible , heauenlie and spirituall , the other visible , naturall , and terrestriall .

They also with S. Paule do teach vs , 1. Cor. 10. & 11 that the substance of bread and wine remaine still in the sacrament after consecration : which thinges be vtterlie vntrue , if the bodie and bloud of Christ be reallie present vnder or in the sormes of bread & wine .

That Christ is onelie present in heauen concerning his humane nature , Aug. super Ioan. tract . 3. S. Augustine manifestlie affirmeth . The bodie of our Lord ( saith he wherein he did arise , tract. 5. super Ioan. cap. 12. can be but in one place , and his truth euerie where diffused . And in an other place interpreting these wordes of S. Iohn . The poore you shall haue alwaies with you , but me you shall not haue alwaies . He saith , The good heare this , & are not sorowfull , he spake of the presence of his bodie . For according to his Maiestie , his prouidence , his ineffable and inuisible grace , he performeth that which he said , Beholde I am with you vnto the ende of the world : but according to his fleshe which the worde tooke vnto it according to that which was borne of the Virgin , bound of the Iewes , nailed to the tree , put downe from the crosse , wrapped in linnen , put in the graue , and according to that which rose againe , you shall not haue me with you alwaies . Why so ? because he was conuersant with his disciples , according to the presence of his bodie fourtie daies after his resurrection , and they accompanving him in beholding , not in folowing , he ascended into heauen , and is not here and there . He sitteth at the right hande of his father , & is here . For the presence of his maiestie departed not from vs . According to the presence of his fleshe it was truelie saide vnto his Disciples , You shall not haue me alwaies . For the Church had him according to the presence of his fleshe , but a fewe daies , nowe the Church holdeth by faith , but seeth him not with cies .

And in his Epistle to Dardanus ( saithe he ) Doubte not but that nowe the man Christe is in that place from whence he shall come . Aug. ad Darda . 〈◊〉 . 97. Keepe well in minde and holde faithfullie the Christian confession , that he rose from death , and ascended into heauen , sitteth at the righte hande of the father , Act. 8● and shall come from none other place to iudge the quicke and the dead , and in the same manner shall he come againe . The Angelles also witnessing the same , as he was seene go into heauen , with the same forme and visible substaunce shall be come againe . For truelie he hath not taken nature or naturall properties , from that bodie vnto the whiche hee hath giuen immortalitie . According to this forme of humanitie he is not thought to be euerie where . For we must take heede that we do not so stretche his diuimitie to his manhoode , that we take awaie the veritie of his bodie . It followeth not , that because his manhoode is inseperably vnited vnto his Godhead , that therefore he is eurie where as God .

And in the same place God and man is one person , and Iesus Christ is bothe God and man , and is therefore euerie where as hee is God , but he is in heauen in that he is man .

And again the same father saith , Ibidem Doubt not but that Christe is in some one place in heauen bicause of the maner of his verie true or naturall bodie .

And in another place , See you Christ ascending into heauen , beleeue in him being absent , truste in him that is to come , and yet by his secret mercy feele him present .

Against the heretike Faustus a Maniche he saith , that christ according to the presence of his bodie , Aug. in Psal. 46. Aug. contra Faustum . lib. 20. ca. 2. could not be in the sunne , in the moone , and vpon the crosle at one time .

The same thing in effect doth the same Augustine write vpon the Eplstle of S. Iohn .

Cirill also in diuers places , Ciril . super Ioan. lib. 2. cap. 3. lib. 6. cap. 14. li. 2. cn . 21. as vppon Iohn in his seconde booke the thirde chapte , in his 6. booke his 14. chapter , 14. chap. affirmeth the same thing that Augustine doth , touching the absence of Christ from vs in the reall presence of his bodie : Idem in Ioan. Onp. 3. lib. 2. and among other things he saith , Christ could not be present with his Apostles in the flesh , after he had ascended into heauen vnto the father .

So saith Origen , Origen in Mat. 1. that Christ as he is man , is not euerie day present : but his diuine power that was and is in Christ , is euerie daie present .

Vigilius saith also , Vigilius contra Eutlchen lib. 1. that the sonne of God in his humanities is gone from vs : but according to his deitie he saith , I am with you vnto the worlds end In the shape or forme of a seruant , that he tooke frome vs into heauen , he is absent from vs , and yet notwithstanding he is both absent and present .

And in his fourth booke , Vgilios lib. 4 If there be one nature of the word and the flesh , how is it that when the word is euerie where , the flesh is not euerie where . For when he was in earth , his humanitie was not in heauen . And nowe because it is in heauen , it is not in earth , & so certainlie is it not , for wee looke for Christ to come from heauen according to the same flesh , which Christ we belieue nowe to be with vs in earth according to his worde or in his diuinitie . Therefore according to your opinion the worde is conteined in some place with his flesh , or els his slesh is euerie where with the word , because one nature doth not receiue diuers and contrarie things into it selfe . And it is much diuers , contrarie , and vnlike to be circumscribed in one place , and to be eucrie where : for the worde is euerie where , but the fleshe is not euerie where . Whereby it appeareth that one and the same Christe consisteth of both the natures , the worde and the fleshe .

This is the faith and catholike confession which th' appostles deliuered , Simlokin Damast the martirs confirmed ; and the faithful do kepe vntill this day .

To these might be added Fulgentius , Thrisost , de spirit . sancto . Hiero. in explicat . Simboli . Fulgent , ad Trastmind regem . Damasus , Chrysostomus , Hietome , Bartrame , and Barnarde , but these recited be sufficient to teache vs that Christes body & bloud are not really present in the formes of bread and wine : for if that were true , then were it false to say , that Christ in his humane nature is not now in earth : but in heanen , his humanitie is in one place in heauen . The Church had Christ but a fewe daies with it , after his resurrection , according to his manhood . He can not be in diuers places according to his manhood , Both the natures of Christe are still reserued in their properties without confusion , neither is the Deitie tyed to one place by reason of his humanitie , nor yet is the humanitie in many places by reason of the deitie . These things haue these fathers taught to be the catholike , faith , whiche , faith by no means can stand with the real presence , the real presence therefore is contrarie to our Christian faith .

Thirdly , Liturgia Chrysest. tome . 5. this carnall presence is cotrarie both to the practise of the old Liturgie , and also the words of the Popish Masle , Th' olde Liturgies exhort the people to lifte vp their hartes from the signes into heauen saying , Sursum corda , Dionis . ecclesiast. Hierarchia . cap. 2. the people answere , Hahemus ad dominum , We lift them vp vnto the Lorde . And this was done that the people shoulde not so much fix their eyes vpon the signes present , as their harttes vpon the Lord Christ being in heauen .

Nowe if Christ were really present in the bread , Canon . Missae . Te igitur . &c. then were it not only vaine , but wicked also to exhort the people from the place that is vnder or before their eies where they say Christ is really present , into an other place where Christ is far distant . For if he be really in the bread , then ought wee not onely with eies , but also with hart , faith , and minde to seeke him there . For if he be there , then is he espeeiallie there for vs . But he is not there really , therfore according both to the practise of th' olde Liturgie & Masse in this point he is to be sought by faith in heauen , Cellos . 3. where he is at the right hand of God .

Againe , the popishe Masse doth twise after consecration make praier vnto God for those things that be before them , Gabriel Bielin Cammom Miss. namely the bread and wine in this sorte . First the priest crosseth the bread , and the chalice fiue times , saying : In the memoriall of thy resurrection , and glorious ascension , Durandus ibidem super secreta . Iodocus . Clictouius ibidem super secreta . Teigitur . &c. we offer vnto thee of thine owne giftes , a pure hoste , † an holie hoste , † holie bread of eternall life , † and the cup of euerlasting health , † vpon the which giftes we beseeche thee vouchsafe to looke cherefullie and mercifullie , and receiue it as thou somtime receiuedst the giftes of thy iust childe Abell , and the sacrifice of our Patriarke Abraham , and that which the high priest Melchisedech did offer .

Again immediatly after the priest praieth in this maner : We humbly beseech thee almightie God , commaunde that these giftes maie be caried by the handes of thy holie Angels in thy high altar before thy presence , or sight of thy diuine maiestie . Now must this practise either denie the real presence of Christ in the bread and wine after their consecration , or els with great blasphemie confesse , that their priestes take vpon them to be mediatours betwene God the sonne & God his father . For they first blesse & crosse him , if he be there reallie present , then they desire the father to looke mercifullie and cherefullie vppon him , then doe they desire that the Angels maie carie him vp into his fathers presence . I praie you shall wee thinke these thinges to agree with the Real presence of Christ ? What shall we thinke ? that God is angrie with his sonne , and that he needeth to be intreated for ? Or shall we thinke that the deitie of Christ is not able without helpe of Angels to carie him selfe into heauen , who rose from death , and ascended into heauen by the power of his deitie ? Or shall we thinke that the reall presence of Christ is at anie time absent from his father who continually maketh intercession for vs at the right hande of his father ? 1. Io●● . 2. Act. 2 1. Tim. 3. No , no , this practise dothe declare wwhat the first Church did thinke of the simbals , namelie that they were sacramentes of Christes bodie and not his reall and naturall blood in deede and substance .

Fouthly , Magister senten . lib. 4. dist. 11. this imagination of real presence vnder the formes of bread and wine , confirmeth two maner of waies , Guiller . Vocill . in sentto . lib. 4. th' opinions of Marcion , Valentinus , Eutiches , and suche like , which either demed Christ to haue a naturall bodie , Linwoode in prouinc . lib. 1. or els that his naturall bodie was deified , and so became one nature with his deitie , Durand . rational . lib. 4. part. 1. whereby the naturall prophets of his humanitie , as to be put in one place at once , to be locall to haue forme , quantitie , lineamentes and proportion of a naturall bodie , were vtterly destroyed and done awaye . This doth this real presence as I saide bring in againe , for the Papistes say , that this real presence in the bread and wine is without Quantum : that is , without forme , proportion , or any lineamentes or diuision of members , that where the flesh is , there is also the bloud , and where the head is , there are also armes , body , feete , and all the rest . By which confusion with Marcion and the rest , they destroie the veritie of Christes humane nature , For as the scriptures and fathers do teach vs , Christes humaine nature was not , nor could not bee otherwise proued , then by forme , quantitie , lineamentes , and proportion of his body . He saide to Thomas , bring hither thy finger and feele : Iohn . 2. Luk. 24. and to all his disciples when he was risen , Feele and see , for a spirit hath not flesh and bones as you see me haue , 1. Iohn . 1. feare not therefore for it is I. And S. Iohn sayth , That which we haue seene with our eyes , handled with our handes , Lambardus . Scotus . Dur. vndrs . Gabriel Biel. Chclouius . Hardingus & eiusdent farragistis nelulones quampiurimi . &c. When accidentes by this meanes are taught to be without substances , as whitenes , woundnes in the bread , rednes in wine , and taste in them bothe , and yet nothing is either white , found , red , or tasteth . I praie you for as muche as this sacrament is a certaine , a visible , and sensible signe of Christes body , natiuitie , death , and resurrection , shall not the heretikes saie in deede , he appeared to be borne , to die , and to rise againe , but in truth he did not so ? For as in the sacrament of his natiuitie , death , & resurrection , there appeareth to our senses , whitenes , roundnes , and taste , and yet in trueth nothing is either white , rounde , or tasteth : Totul . conera Marcio . lib. 4. Ireneus contra bareses . lib. 4. cap. 32. & 34. Theodoret. contra Nest . Gelasius contra Eutiche . Chrysost. ad Cesarium monac . Contra Apollina . euen so Christe appeared or seemed to do and suffer these things , but in deede and trueth it wwa not so ?

Against this reason can there be no exception taken , for th' auncient fathers , Tertullian , Ireneus , Theodorite , Gelacius , Chrysostome , and others did by the reall substance of bread and wine conumce these heretikes of falshoode , and confirmed the trueth of Christes birth , death , resurrection , and ascention into heauen . Which thing surelie they could not haue done , if the substance of bread and wine remaine not in the sacrament . For the heretikes would haue concluded against them as aforesaid .

Fifthlie , this opinion of real presence destroieth the nature and propertie of a sacrament , whose nature and propertie is in signifying to be like the thing they do represent and signifie . Aug. aei Bmis . epist. 23. So saith S. Augustine , Except ( saith he ) the sacramentes had some similitudes of those things wherof they be sacramentes , they trulie could be no sacramentes . 1. Cor. ●th . 10. And because of this similitude they obteine the name of those thinges whereof they be sacramentes : as after a certaine manner of speache the sacrament of the Lords body is called the Lords body , the sacrament of his bloud is called his bloud . &c.

This analogie & similitude standeth in feeding , Aug. super Iohn . cap. 6. tract. 4 Ireneus lib. 4. cap. 34. nourishing , comforting , and in vnion or fellowship , for bread & wine do fede , nourish , & comfort the natural body , euen so the bodie and blood of Christ with the merits of his passion , do spirituallie fede , nourish , & comfort our soules , Aug. ciuit . lib. 10. cap. 4. & 5. Crprtian . de caeiae . and as many cornes and grapes are vnited into one lofe , & one wine : euen so are we vnited in one misticall bodie , communion and fellowship with Christ , who is our head . But accidentes without substaunces do neither doe , nor shewe these things , therefore haue not the nature and properties of a sacrament . Againe a sacrament is a visible signe of an inuisible grace : but accidentes without substance can neither be seene , nor yet possiblie be : and sure I am they wil not saie these accidents are fixed and staied in the real presence of christ . Therfore the premises being true , namelie that there must nedes be a similitude , proportion , & analogie betweene the sacramentes and the grace signified , the which similitude by the testimonie of S. Paul , Tertullian , 1. Corinth . 10. Tart. Cotra Mad. Irens . centra lib. 4. cap. 34. Cyprian , & manie others , standeth in feding , norishing , conforting and vniting , as aforesaid , this reall presence therfore vtterly destroieth the nature and property of a sacrament .

Sixtlie , it draweth with it manie blasphemous errours , both against the deitie and humanitie of Christ , whereof for breaitie sake I touch but a fewe .

First if Christ be reallie present in the bread , Dis●isnedus de er●diton● Christi fidelium in sacramento ardinis . then that thing beginneth now to be God , whiche a litle before was bread , and so with Arrius the seconde person is made a creature . Thus in deede do Papistes with blasphemie speake of the sonne of God , saying , De haers inter Scotiscitas , Thomistitas , S●●konstitas , & locustarum exan●mi● , magna est concortatio . the priest is the creator of his creator , or him that made him . Their practise also affirmeth that that thing which is God mase and doth come to corruption . For the wine sowreth , the bread mowldeth and is burnt . Now for as muche as the humane nature of Christ is so inseperably vnited vnto his deitie , that since his resurrection his humane nature is in no place : but there is also his deitie , it followeth necessarilie when that sowreth , mowleth , and is burned that is the reall bodie and bloud of Christ , that the deitie also with the same sowreth , mouldeth , and is burned . And by this means the glorified bodie of Christ which hath put off mortalitie , and put on immortalitie , is not onelie giuen to corruption and mortalitie againe : but also the deitie is geuen vnto corruption with the same . Next if there be a real presence , then had Christ either two bodies , one passible wherein he died , and an other impassible which he gaue to his disciples , or els we muste saie with the master of sentences , Magist . sentenc . lib. 4. dist. 11. that the Disciples did eate a mortall and passible bodie , Durand . rational . lib. 4. such as Christe then had , and we an immortal and impassible bodie , suche as he nowe hath . Now whether of these opinions be holden , they are false and blasphemous .

First , to say Christ had tuo bodies is monstrous , against scriptures , 2. Cor. 11. & against fathers . Secondlie , to saie with the Master of Sentences , that he gaue his disciples a mortall bodie , and vnto vs an immortall bodie , is falfe & against S. Paule , who saith , That which I receiued of the Lord , do I giue vnto you , for the Lord Iesus in the same night he was betrayed tooke bread , &c.

Also if there be a reall presence , then the wicked do eate the fleshe of Christ and drinke his bloud , yea mice , yea hogges maie doe it , Lib. 4. dist. 12. Alex. de Hales parte . 4. quest. 48. Glossa . desc . 9. Guiller . Verrel . in sentent . li. 4. dist. 9. saith Alexander de Hales . The Master of sentences is brought into a maze , not knowing what to saie in this matter . Some other saie , it is no inconuenience to saie , the mouse eateth the bodie of Christ , when she gnaweth the host . Harding in his reply . M. Harding confesseth , that the wicked , yea mise and dogges maie eate the bodie of Christ reallie and in dede . But whether they do or not , for as much as it doth conteine no article of our saith , but the whettinges of the scholemens wits , it doth not preiudicate the trueth of Gods worde , neither is hurtefull to anie mans iudgement , saith M. Harding . Thus it foloweth with great blasphemie and monstrous absurditie , that the wicked and mice do liue by Christ also , for they eate Christ , & hogges and dogges maie do the same . For Christ saith : Iohn . 6. He that eateth my flesh and drinketh my blood , shall liue for euer . But this conclusion which by no meanes can be auoided if there be a reall presence , is absurde and most blasphemous , against the glorie of Christ , the trueth of his word , August . super ●●●rens . and th' authoritie of the fathers , who saie that the euil receiue the sacramentes to their condemnation , but they do not eate or receiue the thing signified by the sacraments . Wherby it apeareth that no church or father either Greeke or Latin did of manie hudred yeres after the ascention of Christ , overthrow or holde this grosse and absurde opinion of real presence .

Lastlie , Scetus super seus . lib. 4. dist. 9. Durand . rational lib. 4. 1. Cor. 2. Rom. 8. forasmuche as this reall presence dependeth vpon the intention of the priest consecrating , which intention by the opinion of the scholemen , ( as well appeareth by Scotus , Gabriel Biel , Durand , & a number mo ) it is impossible to proue the same at anie time , because no profe can be made of the mind or intention of anie man , for no man knoweth what man intendeth but God alone . And it is impossible to knowe what the priest intendeth , whose intent as it is the ground and foundation of this real presence : so is it most vncertaine , yea more vncertaine then anie shadowe , although twentie thousande priestes were consecrating at once , for their mindes are more vncertaine then the bodie of anie shadow , yea be it a wether-cocke . Experience hath so taught the papists the veritie of the wauering cogitations of their priests , In briou in can●● Missie . that they haue in the secrets of their Masse deuised the stopping of their eares , & shutting of their eies , for feare of distractions .

THE OBIECTION .

WEll it might be , that same one in his heart thought amisse of that holie misterie , and that somc fewe in corners also conspired against the tructh thereof , as Wickliffe and some other like : as nowe full manie maie be suspected to thinke that Christ is not the saut our of mankind . But as no Christian teacheth openlie and in expresse wordes this day , that Christ is not the redeemer of the world , so did no man with the tolcration or authcritie of any spiritual Pastor , in open pulpet preach , write , or professe , hat the bodie of Christ was not present in the Sacrament of the altar , if the Priest had once fulfilled the solemne benediction which our Lorde Iefus commaunded .

THE ANSWERE .

WHat you call spiritual pastors I knowe not , but well I wote the Apostles of Christ , the primitiue fathers , Origen , Tertulian , Ciprian , Irene , Theodorete , Chrysostome . Gelasius , Vigilius , and Augustine , Wickliffe liued in the yeere of our Lord . 1376. yea and Christ himselfe ( who was I thinke a spirituall pastor ) haue spoken against this reall presence , not secretlie and in corners , but openly in pulpits long before Wickliffes time .

Th' untrueth therefore of this well appeareth by that which hath alreadie bene saide . Iohn . 6. 1. Cor. 10. Christ himselfe reproueth the Caphernaites grosse opinion of eating his sleshe , August . super Ioan. cap. 6. & drinking his bloud reall and carnallie , and taught the eating & drinking to be spiritual and by faith . So doth S. Paule with the residue of the holie fathers , and the practise of the first Church , teach vs ( as is alreadie shewed ) a spirituall eating , and no reall . S. Cyprian saith , & super Psal. 95. Cyprian de coena . Nostra vero & ipsius coniunctio , nee miscet personas , nec vnit substantias , sed effectus consociat & confoeder at voluntates : Our coniunction and his , neither blendeth the persons , not yet vnites the substances , but ioyneth the affections , and coupleth the willes . That Bering atius , Wickliffe , Hierome de Praga , and Hus , are noted among the first that preached and writ against the real presence more sharp lie and more plainlie , then anie other before them had done , proued not their writing and doctrine either to be false or new , but rather cuidentlie declareth the time wherin th' opinion of this real presence beganne to bee receiued into the Chruch . Against which corruption these men did most sharplie set them selues , and as the true ministers of Christe with the authoritie of the scripture , the practise of the firste church and fathers , did resiste and gainsaie this erronious and newe doctrine . And on the contrarie part , the Bishops , Cardinals , Monks , and Friars , with all the rest of the clergie as the ministers of Antichrist , did by tirannie , general Councels , false & diuelishe miracles , cause the Church to receiue this opinion of real presence , which before that time was strange and vnknowen .

THE OBIECTION .

ON the other side , if in the first sixe hundred yeeres the Christians had belieued as the Lutherans , Protestantes , Swinglians now do , he that had first begon to haue taughte the real presence of Christes bodie & bloud , under the formes of bread & wine , must at that time haue bin noted and reputed for an heretike , he must haue bin conuinced by some general or prouincial Councell , kept either in the East Church , or in the West , the Preachers and Doctors of that age shuld hans written against him .

THE ANSWERE .

THe diuersitie of these names deuised by the Papists , with a number mo besedes , as Caluinistes , Hugonites , Prescisians , and what not ? bring no new articles of faith , or diuersitie of opinions into the world , or be deuided in substaunce of Religion ( Martin Luther onelie excepted in one poynt , ) but holde and teache the auncient and Catholike faith , deliured by Christ and his apostles , in the canonicall bookes of th' olde & the new Testament , wherin they continuallie heare the voice of the true shepheard and sauiour Christ , Apoc. 9. & 18. Es●● 16. and whereby they knowe the Romish church to be the sinagogue of antichrist , & therfore being warned by the scripture , they flee from it as from the bottomles pit of darknes and denne of vncleane beasts , from whence these fiue hundred yeeres there hath flowed vnmeasurable stormes of Sectaries , aswel disagreing in substance of religion & worship , as in name and profession , as appeareth by the Premonstatenses , Augustinians , Dunstinians , Benets , Bonames , Monkes , blacke & white , Barnardines , Franciscanes , Benedictes , Augustine friars , Crossed friars , blackfriars , white friars , some beggers , some lyers in steede of preachers , some Mionres , some obstinate , with Hermites , Ankors both men & women , with Nunnes of all sortes , and last of all the secte of Iebusites , and all these , I saye , with an infinite number besides , who do differ in sect , habite , worship of God , ( or dishonouring of God rather ) and substance of religion .

But if there be anie difference at anie time among vs , it is onelie about suche remainders of Poperie , as the misbegotten bastards of Antichrist haue left among vs . In dede as the deare children and seruantes of God , Galla. 2 Peter and Paule did sharplie contende about the reliques of Iudaisme : euen so at this day some contention nowe and then ariseth among the preachers of the Gospell about some remnantes of poperie , which for our great vnworthines God hath yet left among vs , as he did leaue a remnant of Cananites , Iudicum●● Hethites , Iebusites to trie the children of Israel withal .

The myserie of iniquitie ( as the Apostle said ) did worke euen from the beginning with increase of loy . tering laborers , and decaie of faithfull pastors . Cyprian saide in his time . De delunia & tontatioue dom. Pinl p. 2. 2. Timi 3. Rarus hodie Phinies , qui perfoderat impudicos : rarus Moses qui occider at sacrilegos , rarus Samuel , rarus Iob , rarus Noe , & flens cum Apostolo dico : inmicos crucis Christi , qui terrena sapiunt magistratus quorum deus venter est , qui in hijs quae dicere nefas est , elegantur & gloriant . At this day Phinies that may thrust through the shamelesse , is seldome found : Moses to slea the idolaters is rare , Iob , Aaron , and Noe be verie thinne . I saie with th' apostle weeping , the enimies of the crosse of Christ that sauer earthlie thinges , teachers whose bellie is their God , impudentlie reioyce & glorie in those thinges , which once to name is wicked , venerunt periculosa tempora quae praedixit apostolus , Math. 24. 2 Thess. 2. Iohn . 4. Apoc. 6. & 9. the daungerous times whiche the Apostle foreshewed are come . Yet before the generall Apostasie ( whiche our Sauiour Christ foretolde , th' apostle S. Paule prophesied of , and is so euidentlie described in the Reuelation ) did come , there , coulde no herisie no sooner arise , but that the watchefull pastors did by and by note the autor therof by writing , and afterwardes through the helpe of godlie Emperours in Councels both generall and nationall , condemne such herisies with their authors , as well apeareth by ecclesiastical histories . For although the mysterie of iniquitie did euen in th' apostles time worke in the hands of Antichristes ministers , yet throght the diligence of good pastors it was mightilie withstood : but after the departure of these faithfull pastors , through the negligence of such as afterward sought their owne ease with promotion and great dignities , and falling fast aslepe with pleasure and securitie , the enuious man found fit time & oportunitie for the better sowing of his cokle & darnel , Apoc. 6. so that the ministery of the gospel decaied , the truth was gretly darkned , & the church of God was not only with many corruptions & superstitions defaced , but became a pray vnto ra uening wolues , which vtterly ouerthrewe the first beawty therof , and chased , banished , and put to flight the true ministerie of the Gospel of Christ . Matth. 7. 2. Thess. 2. Whereby the man of sinne inuaded the temple of God , sitting therein as though he had bin God . After this ( I saie ) the noting and withstanding of heresie waxed much colder , and for a time the churche or sanctuarie was troden vnder foote , and the true members of Christes Church driuen into the wildernes , Apoc. 12. & 13. wher God did prouide a place for the same . For after a thousand yeres ended , Satan being for a time letten forth of the bottomlesse pit , the man of sinne inuaded the Church of God , as wel appeareth in the Reuelation , Apoc. 6.20 . whereunto agreeth manie writers of that age . Arnolph in conci . Lio Rauensi . anno . 1015. Arnolphus the Bishop of Aurelianense saide openlie of the Bishop of Rome : Quid hunc in sublimi solio residentem veste purpurion & aureo radiantem , quid hunc inquam esse censetis . Nimirum si charitate destitudtur , solaque scientia inflatur & extollitur . Antechristus est in templo dei sedens & sese ostentans quasi sit Deus . What do you iudge of him that sitteth in so high a throne clothed in purple and shining with golde , Apoc. 19. what I praie you do you thinke of him , truelie beeing voide of loue , and puft vp with knowledge , he is verie Antichriste , sitting inthe téple of God , bosting of him self as though he were God .

Eberchardus allo the archbishop of Salisburg said opély in the Coucel of Reginoburg , Sub Pont. In concilio Reginol●●rg . an . 12. ●0 . tempore Fr●●er . ●● secuade . Max. titulo , pastoris pelle lupum seuerissimū ( nisi coeci sumus ) sentimus : vnder the name of th chiefe or greatest Bishop , except we be blinde , Math. 7. we feele the most cruel wolfe in the clothing or skinne of a shepheard .

And againe , among manie other thinges , to this purpose he saith , Hildebrandns ante annos centum & septuaginta , primus specie religionis Anti. christi imperij fundamentum iocit , Hildebrande an hundred and seuentie yeres ago , vnder the show & cullor of religion did first lay the foundation of Antichristes Empire or kingdome . And againe he saithe , Pontifices , Babilonis soli regnari cupiunt , ferre parem non possunt , credite experte non cessahunt donec imperatore in ordinem redacto , Romani imperij honore soluto , pastoribus veris oppressis , per hune morem omnia extinguant , omnia pedibut suis conculcent , atque tui templo Dei sedeant , extollanturque super omnia id quod colitur . 2. Thess. 2. Apoc. 9. The Bishops of Babilon desire to reigne alone , they can abide no peere , beleeue him that hath made a triall of them , they will neuer haue done vntill they haue broughte th' Emper our vnto their bowe dissolued the honor or maiestie of th' Emper , and oppressed the true pastors of Christ , that in this sorte they maie extinguish all thinges , and tread al things vnder their feete , and that they maie sitte in the Church of God , exalting the' selues aboue euerie thing that is worshipped .

To these maie be added Ioachim Abbas , Franciscus Petrarcha , Marsilius Patiuinus , Michael Cecenus , Baptista Mantuanus , Laurentius Valla , Hieronimus Sauonarola , and before these foure hundred yeeres the Waldenses , with manie other that shewe howe the Pope inuaded the church , and oppresled the true ministers and pastors of the same , whereby without resistaunce bee might do what he listed . But these fewe out of manie haue I noted , bicause the propounder of these questions would beare the worlde in hand that his Romish church , euen from the Apostles time haue holden their faith or articles of religion without contradiction or gainsaying of anie ( except those that he hath named ) that the Reader maie well perceiue , when the resistance of errors waxed faint , & by what meanes the Churche grewe vnto great decaie , and also what litle credite the papists deserue in their sayings and writings .

Thus also from the time of the Machabees , vntill the comming of Iohn Baptist , did the hipocriticall Pharisees without controlement corrupte the lawes of God , and yet I thinke no man will saie that they had the trueth , bicause before the comming of Iohn Baptist and our sauiour Christ no man did controll them . No more maie any saie that popishe errors be no errors because no man was able to withstand then in these last fiue hundred yeres .

THE OBIECTION .

IT is not possible that all the whole Church which to that daie had bolieued the misteries to be consecrated vpon the altar , to be no more but onelie bread and wine , to be onelie tokens of Christes bodilie absence in substance to be neither asacrifice propitiatorie , nor the real bodie and bloud of Christ , should sodenlie thoroughout all nations change their catholike and vniuersall beliefe , without anie trouble or tumult at all , without anie contradiction or disputation , yea without any man knowen or euer heard of which should first commend vnto them the newe opinion of nine hundred yeres old . Is it credible that so manie millions of Christian men , as were in the Church at the ende of the first sixe hundred yeres , belieuing the one yeere those halowed thinges vpon the altar to be stil bread and wme , should the next yere after altogether , in al countries & languages , fal down prostrate or kneele , or at the least bowe to the vorie same things , as to the true bodie of their maker & sauiour , which before they had bin taught to be vnreasonable & vnsensible creatures ? And did they al this without anie guide or preacher who mighte will them to do this ? Or did all the preachers in Christendome at one moment chaunge their mindes , and bid the people do so ? Or did some fewe go through the partes of the world , and without resistance of anie man preach that newe doctrine ? Were all the pennes of writers of histories so tied , that none of them all was able to write anie one mans name who after the sixe hundred yeres past taught , first , seconde , third , or at anie time that chaunge of beliefe throughout Christendome ? Was that Heretike so almightie that no man durst write his name , neither whilest he liued , nor when he was departed out of this world ? If the man were vnknowen , at the least why had his sect no proper name ? Was not there one learned man in the Church of God , either willing or able to resist the furie of newe doctrine in the matter of Christes Supper .

THE ANSWERE .

FIrst the true Churche of God did neuer thinke so singly of the reuerent mysteries , as to saic they were no more but onlie bread and wine , onlie tokens of Christes body a bsent in substance , but belieueh them , and receiueth them to be holie misteries wherby the Lords death is laide before out remembrance , all the righteousnes and benefites of his death & passion are offered vnto vs , the whiche things being of vs by a liuelie faith receiued , bring with them remission of our sinnes , renuing and feeding of our inwarde man to euerlasting life . And thus after the bread and wine beeing once altered from prophane vses vnto the nature of a Sacrament , are no more saide to be onelie bread and wine , onlio tokens of Christes absence in his substance , but they are the sacramentes of the Lordes death , the bread of the Lorde , and the cuppe of thankes giuing , Corinth . 10. & 11. Aug. ep. st. 26. wherein the worthie receiuer is made partaker of the Lordes bodie , and of the Lordes bloud , to his great ioy and comfort .

As concerning the Lordes presence & absence , there is sufficiently saide before , neuerthelesse the first Church neuer acknowledged anie other presence in this sacrament , then they acknowledged in the sacrament of baptisine . Suche a presence as agreeth with the veritie of Christes body being in heauen , and with the nature of a sacrament . Both the sacraments , althogh they admit no real or naturall presence , yet do they admit & witnes such a presence as being spiritual and heauenlie , is also most comfortable & effectuall .

For as in baptisme Christ by the power of his spirite is present to washe away our sinnes , to regenerate vs , & make vs members of his misticall boide , I●dom . Eshel . 5 Coloss. 2. yea bones of his bones , and fleshe of his fleshe , and yet is there in this worke of our regeneration , no reall persence of Christ , or change of anie substance imagined , Super Ioan , homnilic . 50. Gallst . 3. but al is spirituall , supernaturall and heauenlle . Habes Christurrs in presentiper baptismaties sacriamētim , saith S. Augustine , thou haste Christ present by the sacrament of Baptisme .

We are saith Chrisostome in baptisme made flesh of Christes flesh , Super epise. ad . Pip. chom . 20. Ephes. 5. & bones of his bones . And againe speaking of Christes presence in the bucharist : Sic & in baptismo . Elien so is he present in the sacrament of Baptisme .

And the renerent father Beda , Bida super 1. Cor Cap. 10. Auguen formone ad disantes . Nulli aliquatenus ambigendum est , tunc vnumquenqse fidelium corporis & sangumis Christi participem fieri quando in Baptismate membnum Christl efficitur : No man may doubt bt that euerie faithfull man is then made partake of the bodic and bloud of Christ , when he is made a member of Christ , To these might manie mo fathers be added , but these are sufticient to proue , the selfe and the same presences of Christ to be in the sacrament of Baptisime that is in the Eucharist .

For when we acknowledge our birth to be altogether spiritual , and nothing materiall , naturall , or corporall , and to be wrought without the real or naturall presence of Christ , by whom yet neuerthelesse we are regenerated and made the sonnes of God , it were not onelie foolishe , but a monster to imagine the feeding and nourishing of this life which commeth by this birth , to be otherwise then according to the nature of the birth . The birth is altogether spirituall , the nourishment therefore is altogether spirituall . Christ is effectuallie in regneration bestowed vpon vs , Origen . in lib. 4. homil. 4. & super Exnd. hornil . 13. & super lib. 4. hum . 9.1 Tertral , de carnis resurrectione . so is he effectuallie offered and bestowed in his word , and yet doth no man imagine that Christ is included in the water , or in the letter of his worde . Christus auditu deuorandus est , intellectu ruminandus , & side digerendus . Christ must be eaten by hearing , chowed vpon againe by vnderstanding & throghly digested by faith . De creua domiui , in medio . Aud S. Cyprian , Esus huius carms , est quadam auiditas , & quoddam desiderium manendi in Christo , quod est esca carni , hoc est animae fides , non dentes ad mordendum acuimus , sed side sineera panem sanctum frangimus . The eating of this flesh of Christ is a greedie appetite , & a loging desire to dwelin Christ . Loke what meate is nvto the body euen the same is saith vnto the soule . We whette not our teeth to bite with , but with a true faith wee breake this holie bread . Christe is not reallie saide to be present either in the letter , or in the worde , & why then should not we thinke the saine in the supper , when we see and vnderstande that his presence bothe in baptisme and in his worde is certaine and effectuall , and yet neither real nor corporall .

Moreouer this presence of Christ in his word and sactaments , is so far beyond the reche of our sinple vnderstanding , that we be not able to comprehende it by wit and reason , and therefore beleeue it by faith , asluring our selues that God is most true in his promises . Wee therefore rather feele the benefite and comfort of his presence in our hartes and minds by a liuely faith , then are able to expresse it by our owne witte and tongues . The fearch after this ineffable maner of Christes presence in this sacrament hath broght a number into a dangerous Laberinth , and in the ende brought foorth this absurde , monstrous , and blasphemous opinion of the real presence by the waie of transubstantiation , ful of al idolatrie and superstltion , taking the outwarde signes in this sacrament for Christ therby signified , and th' action , which duelie performed doth call Christes death to our remembrance ( which to do is the principal end of this facrament ) for the sacrifice of Christes death , Malb . 26. 1. Cer. 11. Aug. de ciuita . de . lib. 10. cap. 5. Cryso . super Heb hoil . 17. whereof this sacrament is ( as saith Augustine & Chrisostome ) but a remembrance . And so by this meanes that thing which was ordeined to shew forth Christes death effectuallie , did they abuse to the hiding and drkening of the force and effect of Christes death and passion , whiche is the onelie sacrifice propiciatorie for sinne , Iebr. 9. & 10. for beseides this there neither is , nor euer was anie other . The first Church therfore , as they knew the death of Christ inseperably ioyned with the sacrifice propiciatorie for sinne , that no propiciatorie sacrifice could bee made for sinne without the death of Christe , so did they neuer teache this sacrament to be a sacrifice propiciatorie for sinne . That sometimes in the fathers this sacrament is called a sacrifice , Aug. ad . Bcnifa lny so . super Heb. ●omilia . itis because it doth represent the sacrifice of Christes death , and so it according to the nature of Sacraments obteineth the name of the thing that it signifieth as is aforesaid . ●rene . contra hera●●s . lib. 4. cap. 32. As also that in receiuing of this sacrament , the worthie receiuers offer vnto God their prayers , yea them selues , whiche is an acceptable seruice and sacrifice to God , not for sinne , but of thankes giuing .

In this sence is it called a sacrifice , Aug. de Trinit. lib. 10. cap. 5. Aag . ad Ianua● Epist. 32. 1. Coren . 10. & 11 Iguasi . ad Suy●● Epiph. ad Faw . Epipi . Havcs . not that it is so ( as S. Augustine saith ) but that it doth signifie , and in this sence and meaning both in scriptures and fathers it hath sundrie names and callinges , as the Lords bodie and blood , Ganes . 17. Excd. 12. the bread of the Lorde & the cup of thankefgiuing , the communion , the holie gathering loue , the Lordes supper , &c. Yet it is not all these whose names it beareth , but signifieth these , and therefore is so called .

But the papistes neither regarding the vse nor signification of sacraments haue driuen them selues , as I said , into such a Laberinth , that what to saie therof they can finde no certentie or ground : for where a sacrament is a visible signe , seale , or testimonie of an inuisible grace . Ciuisate dei . li. 10. cap. 4. & 5. Petrus Lombard . sent. li. 4. dist. 10. thus S. Augustine out of the scripture doth define a sacrament , saying : Sacramentum est visibilis forma inuisibilis gratiae . A sacrament is a visible forme , shape , or shew of an in . uisible grace . Againe he calleth it visibile signum , a visible signe . The Papistes define this sacrament of the Lordes bodie to be an inuisible signe of a visible bodie . Thus do they define it , Caro Christi inuisibilis , est sacramentum carnis visibilis . The inuisible flesh of Christ is the sacrament of his visible flesh . Thus both contrarie to Scripture , Fathers , the veritie and trueth of Christes humane substance , reason , common sence , yea contrarie vnto themselues , they saie they knowe not what , and againe reuiue with Marcion and other suche heretikes , a fantasticall opinion of Christes humanitie , to the vtter ouerthrow of the ground and substance of christian religion , which chieflie standeth in the certentie of Christes humaine bodie and nature . 1. Iohn . 4. They sometime saie , the accidentes of bread and wine , as whitenes , roundnes , &c. are the sacraments of the bodie of Christ , & now th inuisible bodie ( say they ) is the sacrament of the visible body . & thus they haue found vs out two sacraments , and three bodies . Durand . inter miru●la huius saeram●●ti . Sent. lib. 4. dist. 4. Iamvode pro lib. 1. S●otus in sent. lib. 4. alist . 9. Durund . rational . lib. 4. de can . Misse● One sacrament where the accidentes be the sacrament , another where the inuisible flesh is a sacrament of the visible flesh , three bodies , one mortal that he gaue his disciples in his last supper : an other visible and in heauen , the third inuisible & in the bred and wine , & in euery cromb & drop therof . And according to this frantike & fantasticall error , they haue deuised a duble corporal presence , one , Cum proprijs silis demensi ouibus & mensuris , with his proper lineaments & measure of his body , & thus he is in heauen with his glorified body . An other presedce as his corporall body est in hostianō mediantihus dimensionibus proprijs , is in the host or cake without the proportion or lineaments of his body . Thus thou seest good reader , not only their wicked erronious & blasphemous opinions , Ierim . 2. 2. Thess. 2. Coliss . 2. but also th' emptines of their childishe brain they know not whither . Are not al they therfore , that forsaking the certentie of Gods word ( laide downe in the scripture to be the ground & stabilitie of our faith & religion , Prene . lib. 1. & 2. 2. Thess. 2. Coloss. 2. to followe the vnwritten verities or fables rather of Popery , iustly forsaken of God , and giuen ouer to belieue leasinges to their owne condemnation , because they tooke no pleasure in the trueth . In this maner wandred the vaine bosters of Angelicall visions in the Apostles time , pretending great holines and religion of Angels vnder the name and title of Christ . So did Marcion and Valentinus wander aboue the cloudes after their owne dreames and fansies , vtterly destroying the trueth of Christ and Christian religion . Solet this saying therefore of Augustine bee alwaies opposed against vnwritten verities . De vnitate eccles. cap. 15. Legant nobis haec de scripturis sacris , & credimus , haec ( inquam ) ex canone diuinorum librorum legant : Let them reade these thinges vnto vs of the scriptures , these thinges ( I say ) out of the canones of the diuine bookes . Ibidem . eap. 12. And a litle before : Credo illa quae in scripturis sanctis leguntur , non credo ista qua ab hereticis Vanis dicuntur . I do beleeue those thinges that I reade in the holy scriptures , I do not beleeue those things that vaine iangling heretiks do affirme . Now touching th' alteration of this faith of the Lords supper where the Papistes pretende an impossibilitie that it should without tumult & stir be done , it is before declared , how that not onely th' alteration of the Lords supper , but also of manie other things were easilie & without gainsaying broght into the church when the ministers thereof did so decaie as they did after the first sixe hundred yeres , 2. Thess. 2. Act. 20. Apoc. 12. and that the childe of perdition began euen then to inuade the Lords sanctuarie , and in shorte time was Lorde ouer the same , renting & spoyling the flock of Christ , still persecuting the true members of his church , as is before plainlie declared .

About the time of Gregorie the first in deede this matter among other like corruptions began first to smell , and yet but a litle . And after the seuen hundreth and thirty yere it brake out further , as appeareth by Damasene , Anno. Dom. 730 who as in Gregorie the secondes time among other corruptions he defended & mainteined imagerie , euen so with renewing againe the blusphemous herresie of Eutiches he dreamed of a real presence , Lib. 4. cap. 14. Non est figura panis & vinum corporis & sanguinis Christi . ( absit enim hoc ) sed ipsum corpus Domini deisicatum , ipso Domino dicente , hoc est meum ( non figura corporis ) sed corpus , non figura sanguinis sed sanguis . The bread and wine are not the figure of Christes bodie & bloud , but the verie bodie of Christ deified . For the Lorde saide him selfe , This is my bodie , he meaneth not , that it did represent his bodie and bloud , Tertul. contrae Marc. lib. 4. but that it was his verie bodie and blood . But did not Tertulian interprete these words , Hoc est corpus meum , this is my bodie , saying , Id est figura corporis mei , that is to say , Contra. Adamant . I●●●ick . the figure or representation of my bodie So did S. Augustine , saying , Non dubitauit dominus dicere hoc est corpus meum , quando dedit nisi signum corporis : He stucke not to saie , this is my bodie , when he gaue but the figure of his bodie . Ieronim . super Math. cap. 26. This he did saith S. Herom , vt veritatem corporis & sangainis representaret , tha he mighte represent the trueth of his bodie and bloud . These Fathers were ledde by that spirite of God that vseth the like phrases and doth so interprete them . Gones . 7. As this is my couenant that euerie man-childe bee circumcised . When in deede circumcision was not the couenant , but a signe thereof . So is it in the place interpreted , Rom. 4. and so doth S. Paule interprete it . And againe , Gents . 41. the seuen kine are seuen yeres : the senēeares are seuen yeres , Esai . Daniel . 2. 1. Corinth. 10. Israel is my vine , Thou art the golden head , O king : The rocke was Christ : Apoc. 1. the seuen stars are the seuen messengers of the congregations : the 7. candlesticks are the 7. congregations . The spirit of god in Ioseph . in Esai , Daniel , S. Paul , S. Iohn , did say figuratiuly thes things ar , when they but onelie signifi , and were not in deede , and so of the Lordes supper the fathers haue interpreted it . But Damasen beign led by an other spirite , the spirite of error and Antichrist , giueth another interpretation . Thus haue you the man named that first taught this error . And about the eight hundred yeere to breake further out , against the whiche Bartrame at the requeste of Charles the great did write , Bartraine tract . de Eucharist . and after him diuers other , Anno. 785. Anno. 1035. Anno. 1076 as Beringarius , Wickliffe , Hierome , Hus , and others , and this not in corners , but in the moste famous place of the world in the court of Charles the great , Platina lib. 15. iin the Councell of Laterane where Pope Nicholas forced Beringarius the Archdeacon of the famous Church of Augania , to acknowledge the real and carnal presence in most grosse maner . Polidorus historia Anglorum . lib. 19 Anno. 1420. And in the famous Vniuersitie of Oxforde , Wickliffe did , with manie other well learned , impugne this reall presence . In Bohemia , in the councell of Constance and Basill , was this error of reall presence , among manie oter grosse etrors , then by Antichrist thrust vpon the Church and people of God , impugned by good and learned men , although by the tyrannie of those Councels , the trueth for a time was suppressed , banished , and put to flight , and driuen to hide her selfe . These places I thinke were no corners .

Moreouer , although no man before that time did so purposelie & preciselie preach and write against the reall prsence of Christ in the sacrament , because no man did before that time of corruption , drreame of suche a presence , and therefore no neede of such preaching or writing : yet did our Sauiour Christ in the institution of the sacramentes teache vs that he is absente in the reall substaunce of his bodie . Matth. 16. So doth S. Paule , 1. Corinth. 11. So often as you eate of this bread , and drinke of this cuppe ( saith he ) you set foorth the Lords death vntill his comming againe . The selfe same thing do the Scriptures & Fathers ( as it alreadie proued ) teache and write concerning the absence of christ touching his humane presence , from this sacrament , as also from all other places , heaucn onelie excepted , which must onlie enioye his presence vntill the daie of iudgement . Act. 3.

Purther , where the papistes do imagine that this alteration must be in one yere , or in a shorter time , or els by no meanes it could be , is childishe , and foolishe toye to leade the simple into a maze . 2. Thess. 2. For as Antichrist did not in one moment of time , or in one yere , enter into the poslession of Christes Church . But with long continuance of time , before he could enter , although his mysterie was a working in the Apostles time , Epist. Iohn . 3. and yet preuailed not vntill a long time after , euen so this error of reall presence was not in one yere receiued , but with a long continuance of time by a litle and litle , as the sinceritie of doctrine decaied , was it brought in and stablished , with kneeling & worshipping , which before was not vsed of Christians towardes this sacrament . Before that time Christians did worship Christ represented & signified by that sacrament , and vsed with reuerence to their comfort , the outward simbals as the holie misteries by the which the death of Christ was laide forth to their remembrance .

But after this corruption stablished , then commeth the mangling of the Lords supper , and violating of his holie institution , bringing it into one kinde that Christ ordeined in two kindes , and making that priuate to the priest , that was instituted especiallie for the people . Then transubstantiation , then sacrificing for the quick & the dead , yea for beasts and hogges , which I am sure the papistes will not saie was done all in one moment of time , or in one yere .

Do not the papists know , that aster the Church of a long time had bin assalted by heresies , and persecuting torments , giuing them the ouerthrow , & alwaies contemning the chast spouse of Christ did at the laste receiue peace and quietnes , which brought with it securitie & idlenes . Apoc. 9. And then fell that great starre from heauen ( spoken of by S. Iohn ) into the earth . Which falling starre , namelie the Bishop of Rome , receiued of the beast the key of darknes , and therewith opened the pit , whence did , & yet dallie doth , ascende the smoke of all superstition & ignorance , which in time brought forth in finit swarmes of Monkes & Friars , and such like , which corrupted all true doctrine , & wasted the same euen as Locusts consume all the grene things of the earth . And in stead of true doctrine filled mens eares with lyin dreams and superstitious fansies .

Thus came this real presence , & all other sonde and superstitious toyes into the Church , not at one instant , but by long degrees of time , not by faithful and true preachers , but by monkes and fivars , and the infinite swarmes of false deceiuers .

THE OBIECTION .

IF none were learned inough to conquer it by preaching , disputing , or writing , at the least wise would none do his best , to set foorth a bare historie of that tragidie ? Or who euer hath written that the whole Church chaunged her faith in this matter ? So manie Councels haue bin kept in all ages and countries , so manie heretikes names and opinions , who were but in priuie corners , haue bin of late yeeres written vnto vs , as Gogonuli , Waldenses , Petrobusiani , Pseudo Napolitani , Bogardi , Beguinae , with such like , and could this herasie of Christes real presnece ouerrunne the whole Churche so farre , that fiftie yeres past and vpward no small chappell can be named in the wide world , where Christes supper was made without adoration of his bodie & bloud , as present vnder the formes of bread and wine , and yet could no man wpon the earth be found in the space of eight hundred & fiftie yeres to leaue in monument of histories when that heresie began , or by whom it was promulgated , or what name was giuen to it . Did Satan in those eight hundred yeres so stronglie oppresse Christ , that his Gospell was cleane darkned , and his kingdome loste . Did hell gates preuaile against the whole Church ? Did the rocke it selfe faile ? Did the holie ghost cease to teach the people of God all truth ? I thinke it will be said the Bishop of Rome did preach , commend , set forth , and maintein that heresie . But they must shew which Bishop first began , & who writeth that of him , and by what meanes he was so miraculouslie obeied , that no resistance in the world is read to haue bin made anie where against him , and yet surelie he neuer lacked enemies in the East Church .

THE ANSWERE .

IT verie well appeareth by that I haue alreadie said , that diuers learned men did both write and speak against it , as Bartrame and others , yet after the botomles pit of Monkishe and Friarishe superstition was once by the bishops opened , whose authoritie ruled in euerie Councel , neither would writing or speking take place against those . that abusing the name of Christe , did gather Councels to suppresse Christ , vntill the measure of their wickednes was fulfilled , Apoc. 14. at which time as we nowe see , Christ according to his promise hath to his owne glorie , and the great comfort of his children , Ihidem . 17. opened their madnes and sollie , wherwith they haue a long time bewitched the Kinges and other inhabitants of the earth . Likewise by these Waldenses and others , vnto which a great number mo of al ages since these corruptions entered , maie be added , who euer spake against this matter of reall presence , wel declare , that ther was no time wherin this & other corruptions were not preached against , although the preachers & manie mo with them by the tyrannie of the Monkish locusts lost their liues .

But bicause the first authors & deuisers of this carnal and grosse presence are so earnestlie called for , I will more largelie laie them forth , with their names and time . First after the sixe hundred yeres ended diuers superstitions crepte into the Church , Damas . 728. whereof the adoring and worshipping of the bread in the sacrament was one among the rest . against which superstition and idolatrie , diuers learned men did both write and speake , Bert. 800. Beren . 1049. as Bartrame , Beringarius , & others , then the mainteiners of this idolatrie in worshipping the bread , imagined a real and carnal presence , and confirmed the same , first vnder Pope Leo the ninth in the councel of Vercellence , 〈◊〉 . 1033. wher an isfinite number of Bishops and Monkes were gathered together at that time . Yea and long after there were two opinions or iudgements of this matter , one sound and true , holding a spirituall presence , Damess 〈◊〉 . 14 〈…〉 licfi●atum . an other false and vnture , holding a real and carnal presence , with the substance of bread & wine . Then grew therein a third muchmore wicked then the second , and preuayled against the two formes , that is , a real and carnal presence by way of transubstantiation . Of these three opinions speaketh the Master of Sentences , Sent. lib. 4. dist. 9.10 . & 11. condemning the first ( which in dede in true and Apostolike ) for heresie , the seconde he something misliketh , the third he aduaunceth for the truth . Super dist. 9.10 . & 11. Diuers other vppon the sentences do the same .

Linwode said , Prouinc . lib. 1. super cap. altiss . & infra . Sciendum est quod de corpore Christi tres sunt opiniones . We muste vnderstande that there are three opinions of the bodie of Christ , which are recited by diuers vpon the fourth booke of sentences . By this you maie perceiue the opinion of real presence is nothing so certaine as the Papistes do pretend , there is nothing ( as is already declared ) more vncertaine , vnconstant , & variable . But the propounder of these questions , either is verie vnskilfull in his owne doctors , or els verie vnmindfull of the olde Prouerbe : Oportet mendacem esse memorem , it behoueth a lyer to haue a good memeorie . Damas . li. 4 ●● 1● . Conc. Lateran . 1059. To returne to the naming of the first authors of the reall presence : Damascine , Pope Nicholas the second of that name . by the counsel or rather the enforcing of Hildebrande : After pope Gregorie the 7. in the first Councel of Laterane , established this errour without mention of transubstantiation . Then stoode vp Lanfranke bishop of Tucinense , Anu . 1083. and after of Canterburie , and tooke vpon him the defence of this real presence , as apeareth in his bookes against Beringarius . Then Pascasius , Anno. 1015 Guimundus , Algarus , Adelmanus Vulfus , Anselmus the bishop of Cantorburie , Hugo , with a number beside .

Then Innocentius the 3. pope of that name , Lateran . Cont. ●ag. 1215. with the second councel of Laterane , againe established this carnal and real presence by waie of transubstantiation , then followed Gratian with his Decretals , Cone . Const. & Basil. 1430. Lombard with his sentences , Scotus with his questions , who neuertheles saith it was no heresie before the great Councel of Laterane to haue denied transubstantiation . Petrus Commester , Alexander de Hales , Cabriel Biel , Durande , with a milion of Locustes , and idle belies beside : and last of all the Councell of Trident with the whole rable of Iebusitical Seminaries .

Thus haue you both the beginners and the continuers of the real presence noted , togeather with their time , which was the time of ignoraunce and greate darkenes , the verie kingdome of Antichrist , Apoc. ● . vnto whom was giuen the keye of the bottomlesle pit , out of which this article with a number mo did arise . And this was not in the spring of the Gospell , not in the time of the primitue Fathers , but manie hundred yeres after their death , yea three hundred yeres after the death of the reuerent father Beda , was it before this reall presence could get rooting in the first degree . Satan as in the yeeres before he had by heresies , schismes , and persecutions ( as I saide ) afflicted the Church : so in the middle age of the Church he did inuade the same , Apoc. 7. holding captiue at his pleasure suche as had not receyued the marcke of the liuinge God that suche as loued not the truth might be delighted in fables to their condemnation , Apoc. 7. Ezech. 9. & yet neither failed the rocke , 2. Thess. 2. nor the holie ghost ceassed to teach the people , no more then did the dayes of Abraham when he was in Chaldee , in the dayes of Israel vnder Pharao , in the time of Helias vnder the wicked Achab , and in the time of the Pharisees before and at the comming of Christ , Math. 16 Genes. 12 Exod. 1.2.3 . & 4. 1. Reg. 19. Historia Euang. when he founde all thing belonging to true religion either cleane defaced , or maruelouslie corrupted . No more vnder the tyrannie of the pope did the rocke faile , but still continued , and the holie ghost did stil teache those that were builded vpon the rocke , leauing those that were buylded vpon the sandes to be a praye for Satan in the hand of Antichrist .

That the Bishop of Rome with his Monkes were the first that openlie taught and confirmed th' error of the real presence , Leu. 9. & Nicholes . 2. appeareth by Nicholas the seconde and his Monkes in the councel of Laterane is so euident that it can not be gainsaid , that which he had once begon , the same did his successours with like crueltie maintaine , yea although God did from time to time stir and rayse vp Enoche and Elias who rebuked them of their madnes . Mal●●● . 4. Apot. 12. We now shewe them what Bishop began first openlie to teache and confirme this opinion , who so euer before Nicholas the secondes time , did heare of such a confession , as he forced Beringarius to make , which afterwarde a number of the Monkish & frierish rable did mainteine , as appeareth by Lankefranke , Ia lib. de sacramad●ersus 〈…〉 . 2. Lombardus 〈◊〉 . Durand . 〈◊〉 . lib. 4. Gratian , Lombarde , with scholemen and Canonistes , an infinite rable , whereof some greatlie misliked of the ouergrosse ( by their owne iudgement ) opinion of Pope Nicholas , who forced Beringarius to confesse that the reall bodie of Christ was not onlie broken sensuallie with the priestes handes , but also crushed & torne with the teeth of the receiuer . Against this opinion , diuers of the popes friendes haue taken exception , saying , Corpus Christi qui incorruptibile est , non diuiditur in partes vel dentibus laceratur , sed fractio potest fieri in ipsa forma sacramentalis panis . The bodie of Christ is incorruptible , & can not be deuided into partes : but the breaking maie be said to be in the verie forme of the sacramental bread . In sequente Missae corporis Christi . vers. 14.15 . & 20 Thomas Aquinas , Manet tamen Christus totus , sub vtraque specie , a sumente non concisus , non confractus , non diuisus , &c. Nulla rei fit scissura , signi tantum fit fractura , &c. Christ remaineth whol vnder both the kindes , not crushed , broken , or deuided of the receiuer , &c. No breaking or fraction is made of the bodie , the signe is onlie broken . &c. But yet notwithstanding this mislike , so great was the blindnes and corruption of that time , that who soeuer could do anie thing in the popish kingdome , shewed his skill that way to the building vp of that kingdome of darknes . For the Monkes & Friars as they were the mainteiners and bringers in of the real presence , euen so had they the whole gouernment vnder their Apollion the B. of Rome , to do what they would . Was not I pray you in this 500. yeres all true and sincere preaching of the gospel vtterlie extinguished ( except in some few that were saine to hide them selues ) ouerthrowen , & in steede of holie scriptures & preaching therof , the true honor of god & the vse therof , was broght into the Church . Monkishe dreames and Frierish fables , as the legend of lyes , the promptuarie of miracles , & such like , wherby Gods truth & his word were not only banished & put to flight , but with it al good learning , & in steede therof a Monkish barbarisme receiued & a long time allowed , as though the puritie of the Greke & Latin toung had neuer bin , which nowe we see with the Gospel to be restored againe . For as their time was by the prouidence of God limited vnto them : so when it was ended , then did God begin to ouerthrow their deuice , that he might againe restore the gospel of his sonne , to prepare the way for his comming to iudgement .

THE OBIECTION .

THe trueth is , that all the Bishops of Rome , yea al the Bishops of the whole world taught this to be his real bodie , and this to be his blood . And this faith dured from the last supper of Christ in al faithfull men , This obiection is already answered . without any denying or direct impugning therof , vntil Beringarius began to teach otherwise . But his owne recanting , and the three Councels gathered straight against him at Vercelles , Towres and Rome , do rather shew what & how constant the Catholike faith was of olde time in that behalfe , then anie thing helpe and abetter the opinion of those men , who now a daies endeuor to establish new inuentions of their owne .

THE ANSWERE .

THat neither the Bishoppe of Rome , neither yet anie other bishop or father receiued from Christ and his Apostles anie suche grosse & absurd opinion as is this real presence , wel may appeare vnto euerie simple man by that which is alreadie saide . For there maie he sce , that our fauiour Christ , his Apostles , the primatiue fathers , the practise of the popish Masse , Bartrame , and others since his time , teach vs , that Christ in his humanitie , in the real presence of his bodie is no where but in heauen , and can not possiblie be in two places or moat once .

And to haue denied this reall presence had bin no heresie ( by the iudgement of Scotus ) something before the last fiue hundred yeeres . For he in one place vpon the tenth distinction , thus concludeth . Super dist. 10. quest. 1. Vnde est simpliciter herisis hodie , sentire , quod non sit ibi realliter verum corpus Christi . Whereby to thinke that the verie bodie of Christ is not therein the hoste reallie is this daie simplie an herisie . As who should saie , there hath bin a time when this real presence might without touch of herisie haue bin denied .

It therefore is false & vntrue to saie that the Bishop of Rome , or anie other lerned man receiued this reall presence of Christ . &c. they learned it of the smoke that rose out of the bottomlesse pit , as is aforesaid . Also that this faith of theirs had not endured from the time of the last supper vntil Beringarius , appeareth by that treatise of the sacrament which Bartrame wrote vnto Carolus Magnus . Further how should that endure so long , that at the last supper was vtterly vnknowen vnto the church and people of God , as is afore largelie proued . Whereunto I will adde these sayings of Origen , Ciril , Chrysostome , and Augustine . Secundum diuinitatis naturam non perigrinatur à nobis , 〈◊〉 in Matth. 〈◊〉 . 33 . ●●●il in Iohn . 10 . ●ap. 7. perigrinatur secundum dispensationem corporis quod suscepit . Christ according to his deitie , or Godhead , is no stranger , or is not absent from vs , but in the dispensation of his bodie he is a stranger .

Etsi corpore absuero , 〈◊〉 . imperfect . tamen presens ere vt Deus . Although I be absent touching my bodie , yet as I am God I will be present . S. Chrysostome saith : In sacris vasis non ipsum corpus Christi , sed misterium corporis eius continetur , The verie bodie of Christ it selfe is not conteined in the holie vessels , but the sacrament of his bodie . Super 〈◊〉 homil. 50. And S. Augustine saith , Dices quomodo tenebo Christum absentem , quomodo in coelum manum mittam & ibi salutem teneam , fidem mitte & tenuisti , patres tui tenueriant carne , tu tene corde . Thou wilt saie , howe shall I holde Christ being absent , how should I reach my hande into heauen , that I might haue Christ sitting there , streatch forth thy faith , and thou hast holde of him . Thy forefathers helde him in the flesh or bodily , but holde thou him by faith and in thy heart .

These Councels whereof Rome or Laterane was the chiefe , are so farre from signifying the constant faith of the Church before the sixe hundred yeeres , that they vtterlie impugne the trueth in innouating new deuises , altering and chaunging things that were before that time , and condemning for herisie and wickednes those things that before were holden and belieued for good and lawfull , as wel appeareth by their decrees .

Therefore these Councels , and al other gathered by the Bishoppe of Rome his authoritie , be as good & lawfull witnesses in this or any other matter of controuersie , as the Councell gathered by Annas and Caiphas , and the rest of the priests at that time , are witnesses against Christ our Sauiour . To whom be praise for euermore .

Thus according to your Marginall note , you are directlie , answered in this matter , and if there be any thing to be said , or any exception to be taken against this , it shall be further answered .

FINIS .

A DISCOVERIE OF THE IESVITICAL OPINION OF IVSTIFIcation , guilefullie vttered by SHERWINE at the time of his execution : Gathered and setfoorth by PETER WHITE , verie necessarie and profitable for this daungerous time .

Seene and allowed according to the Queenes Maiesties Iniunctions .

fleur-de-lis VBIQVE FLORESCIT .

LONDON Imprinted by Iohn Wolfe and Henry Kirkham , & are to be sold at his shop at the little no●●● dore of S. Paule .

The Contentes . 1 SHerwines confession . 2 The first diuision of righteousnes imagined by the Papists . 3 The Diuision of Iustification deuised by the Schoolemen , and afterwardes new burnished with other termes by Pighius , Ecchius and other of their time . 4 The Iesuiticall diuision of Iustification . 5 The Description and Diuision of the Papisticall faith . 6 The substance of the matter in all these Diuisions is al one with the Schoolemen , latter papistes and Iesuites , notwithstanding theire difference in termes or wordes . 7 The termes or wordes of art vsed of the schoolmen the latter Papistes & the Iesuites ; and wherein they differ in these termes , and wherein they agree . 8 That there is no such a threefold difference of righteousnes before God as the Papistes imagine . 9 The righteousnes of the lawe and the righteousnes of the Gospell with their difference . 10 The Papistes make Christe no more beneficiall vnto his Church then is the lawe . 11 That the father doth not only offer our Saluation vnto vs wrought in Christ : but also through him doeth effectually bestowe the same vpon vs by a liuely faith in Christ . 12 That this faith wherby weare iustified , is not of our selues , neither depending vpon our free wil ( as the papistes imagine ) but it is the gifte of God in Christ , and the worke of his spirite by the Preaching of the Gospell , and dependeth vpon our election . 13 That this faith onely iustifieth beefore God with out the helpe of workes . 14 That this faith respecteth onely the promise of God made vnto vs in the death and passion of Christ , and not legall or temporall promises ( as the Papistes wickedly pretend . ) 15 That the promises of the Gospell are free and absolute , and not condicional as the legall and temporall promises are . 16 That a liuing and iustifiyng faith is alwaies fruitfull and neuer idle or barren , and although it onely & alone doth iustifie , yet is it neuer alone or voide of good workes . 17 The distinction of the Iesuiticall first and second iustification , with their termes and woordes of arre haue the same meaning and corruption that the schoolemen had . 18 That the Papistes leaue nothing vnto Christ and his Gospell in the worke of our iustification , but onely this , that he teacheth how a man may iustifie him selfe before God . 19 That the continuall remission of sinne through Christ , is our onely iustification before God . 20 That sanctification and renouation are not our iustification before God , but the fruites therof & follow the same . 21 That renouation and sanctification are not perfected at one instant or moment of time ( as the Papistes imagine ) but by continuance not throughly performed vntill by death mortalitie be put off . 22 The true interpretation of the place of S. Iames , that the Papistes abuse to proue iustification by workes . 23 That Sherwin in the forme & wordes of his confession meant not as they did pretend , but meere contrarie , and therefore like vnto the prophecie of Cayphas . 24 Why the Papistes and especially these Iesuites refuse the termes & wordes of the schoolemen and conforme their wordes like vnto the Scripture .
THE PREFACE To the Reader .

THe old serpent , The red Dragon , Gen. 3. Iob. 1. Apoc. 9.12.13 1. Cor. 1.2.3 . Mat. 15. Esay 28. Sathan the deceiuer of the whole worlde , the continuall selaunderer and accuser of Gods children hath no way ( gentle reader ) more molested Gods people , and preuailed against his Church to the great hinderance of his true worship and glorie of his blessed name , then by renting the vnitie of his Church into the sectes and factions of men , couering neuerthelesse these manifolde sectes and factions vnder the Cloake and shadow of the Catholike Church when in deede there most times emong these factions either remaineth no part of Gods worship and true religion at all , or els verie little , and that so corrupted , as therein the true glorie of God may no way appeare , when the true glorie of God his worship and religion is truly founded in Christe , Gen. 3 17. Deut. 18 , Esay 8.9.10.13 . Mat. 3 10.28 . Rom. 1.3.4.5.10 . 1. Cor. 1. Iohn 1.6 . Ephes. 4. Collos. 2. Epist. Iohn cap 1.2 . by whom the knoweledge of God the father , wisedome , righteousnes , sanctification and redemption is denied vnto vs through operation of his holy spirit and ministerie of his worde , and wee againe by the same meanes as it were by iointes and cooples inseparable conioyned vnto Christ in whom dwelleth the fulnes of the Godhead substancially , and is the only head of his Church & Sauiour of his bodie , that in him and thorowe him we may both see and enioy the glorious presence of God essectually . This craftie workeman Sathan so cunning li transsigureth himselfe as though he were an Angell of light , 1. Pet. 2. 1. Tim. 2. Ebru 1.2.3.4.8.9.10.13 . Apoc. 1.4.6.7.10.11.14 . Cal. 1.2.3.4 . Phil. 1.2.3 . that hee often renteth the parts and members of this bodie from Christ and God : conioyning them vnto himselfe through the inuentions , titles , and holines of men , treading downe the true doctrine of Christ , his precious blood , death and merits by the doctrine of mens deuises , merits , and other such like abhominations . Thus began Sathan in Paradise to worke at the very beginning : Thus so soone as the lawe was giuen vnder Moyses , wrought hee by Corah , Dathan , and Abyran , and hath so continued vntill this day , Num. 16. and will doe vnto the worldes end . Vnder the titles , names , & traditions of Saduceis , Esseans , and Phariseis he aduanced so farre his owne kingdome , that hee vtterly defaced the kingdome of God , blinded both Priest and people , that not onely the name of a true Israelite in respect of a Saducie , Essean , or Pharisy was of no regard or estimation , hee thereby so much blinded them that they knewe not Christ the true Messias when he was come among them : but vtterly refused him and to their great condemnation reiected him whom they daily had in their mouthes and bragged themselues to be his people , his Church , and children of Abraham , Iohn 1. vnto whom as vnto his peculiar inheritance he was especially sent . The sonne of God found none more obstinate & malicious against him , his doctrine , and kingdome , then these men that continually vaunted and bragged of his name , promises law , Church , and kingdome . After Christes giorious Ascention , by false Apostles Sathan set forward againe his auncient practice , which although the great paine and diligence of the Apostles & Apostolicall Pastors in their time mightily suppressed : But when the Apostles and the Apostolical Pastors were taken out of this life to rest with the Lorde , and that the faithfull workemen and diligent Pastors wared shant and thin in the Lordes vineyard , then did Sathan go forward very busily with this practice : Act. 20. 2. Thes 1 Apoc. 13 2 Tim. 4. Apoc. 9. and by such as came sorth of the very bosom of the Church , speaking great thinges to the drawing of Disciples and followers after them , vntil he had set his chiefe Preudēt , antichrist & vicar general in his sente , wherin hee in these sectaries stil pretendeth religion and godlinesse : but alwaies denyeth and detesteth the substance thereof , this well appeareth in the sectaries of all ages : but especially after the first seuen hundreth yeered , when the Monkish Locustes began to rise & swarme out of the bothomles pit , & to spreade themselues into the worlde , as the Benedictes , Augustines , Donstinians , Cistrians , with an infinite number beades , some blacke , some white : and when the admiration of these began to decay , then giueth the Deuill a fresh onset againe by a newe supplie of fryers , Chanons , Nunnes , Ancorettes , and Heremites , a new band of other sectaries , which termed themselues schoolemen & Canonists , some Sententionaries , Some Thomistes , some Scotistes , some Canonistes , some Summistes , some Penitenciaries , Angellical Doctors , some Cyraphicall , and some Sorbonistes : and euery of these for the most parte both of sundry orders and fraternites and of diuers opinions , and yet euery of these orders , fraternities , sentences , decrees , ordinaunces , holines , yea and their houses and garments , whether they were old or newe of more honour , estimation and credit , then their Christ , his death , his passion , his merits , his in tercestions , his Gospell , or any thing vnto him any way belonging . And nowe last of all as the onely fray of his kingdome the Deuill hath transformed the former sectaries this ne●●e founde Hidra or sect of the Iesuites the very dragges of his bothomles pit , whose beginning , falshed and abhominable hipocryste diuers learned and godly men of our time as Chimnisius , Boquin and our owne countriemen Master Charke , Master Hammer and Master Filde haue both truely and effectually described . Apoc. 12. Apoc. 〈◊〉 Apoc. 18. These ( good reader ) are guided by the three vncleane spirites that come out of the beastes mouth . These be sent into the vniuersall worlde as the last power and strength of Sathan to repayre and bolde vp against Christ and his gospel the kingdome of Antichrist now euen falling downe . These the Pope sendeth into al Countries , but especially where the gospel is preached , ●●reily to seduce the people to drawe younglings into their Seminaries , to moue & frie rebellions , to practize the euerthrow of Godly Princes and zealous magistrates that their kingdome might againe become a pray vnto the Romish Antichrist , and so to be made doublely the children of hel fire , as they themselues be . These recapitulate into them selues the whole substance of Popery , & take vpon them the defence thereof more impudently then any yet heretofore newe or olde . These in hipocry ●●e and al maner of dissembling goe far beyond the Monkes , Fryers , Nunnes , Chanons , or whatsoeuer dissembling broode hath beene heretofore . It may seeme that the Deuill in these men hath shewed his whole skil of dissembling and the very depth of his crafte : for where in the former sectes he rent the Church by the names of men and with grosse rearmes and homely wordes , opposed mans inuentions againste Christ and his gospell , in these men he laboreth to plucke Christes ●aheritaunce from him by the title of his owne name peculyar onely vnto himselfe , & by furnishing againe the corruption of the scheolemē leauing their knowen and lothsome rearmes by a new shewe of wordes and termes of their own inuention , that vnder them without suspicion they may deliuer againe the vile and filthie puddle of frinking Popery .

These newe Messengers of his therefore hee Garnisheth with the N●ne and title of Iesuites , pretending them thereby to be the true reformers of Christs church sent from God in these laster dayes . But ( gentle reader ) This Latet Anguis in Herba : This name or Title of theirs is ful of deceite & perill : Esay 8.9 . First in this title ( Iesuite ) they blasphemously rob Christ of his special & pecuilar title and name , of his office , that neyther may nor can without great blasphemy , Mat. 1. be geuen to none other , by reason of the signification of the same . And thou ( sayth the Angell ) shalt call his Name Iesus , Phil. 3. because hee shall deliues his people from their sinnes , & this name is aboue all names and geuen onely to the sonne of God , this is euer actiuely taken & neuer pastiuely , it sigmfieth to saue and not to be saued by any other . These blasphemous Iesuites therefore as they can by no meane saue and deliuer men from sinne : so shall they neuer ( except they repent from this blasphemy ) be saued from the bottomles pit of hell : but there with the Deuill and his Angels for their wieked presumption shall they be euerlastingly damned .

Secondly vnder the shewe of this name and title they most crastely and wickedly dissolue the vuity of Christs Church & misticall body , defacing the name and title of a christian , wherewith the holy ghost hath garnished and beautified the members of his body , as a name most conuenient for their calling . This name and title ( I say ) as a profane thing and to base for their holynes and profession : thus in the spring of the gospel did Sathan labour among the Corinthians to dissolue the vnitie from Christe , vnder the name of Paule , Apollo , and Cephas , and afterwardes as I saide throughly & wickedly performed it vnder the names of Benedict , Frauncis , &c. Their owne Gratian long agoe thus said of the like . Negat Christian , qui se negat Christianum : He denieth Christ , Causa 11. Quaesu . 5. that denieth the name of a Christian .

Thirdly , with the great hurt & extreeme perill of all Christian Realmes , they dayly awayte to destroye by trayterous practizes , Godly Princes , and zealous Magistrats , by sturring vp sedition and rebellions emonge their subiectes , and oftentimes procure desperat persons to attempt horrible murders vpon Noble personages , and as King Iohn was poysoned by a besperat Monke , sundry Emperors by such their religious pra●izes : so in these daies sundry great personages are put in great danger by these holy persons . The leagues of Gods Children , with the wicked , wherby the mightie helping hande of God hath continually beene turned euen from his owne deare children is no more daungerous vnto the Godly and Christian princes , Deut. 17. Leuit. 18.19 . 2. Reg. 18.19.20.21.22.32 . c 35. 1. Macha . 8.9.12.14.16 . Examples the of are manie both newe an lamentable . Baruch . Timo. 3. Rom. 13. Tertul. ad Scapulam . then the accesse of this religious fraternitie or holy league and brotherhood vnto the presence of Kinges , Princes , or other noble men is dangerous vnto our state and time . The prophets of God led by his holy spirit taught vs to pray for Tyrauntes , yea for such as oppressed and persecuted the Church of God , affirming that in their peace and safetie the Church of God yet vnder the Crosse shoulde prosper . But these led by the vncleane spirit , prepare and suborne desperate persons to kill and murder Godly Princes and Magistrates that be nurses and vnder God the defenders of the Churche . Godly Princes therefore for the better safetie of themselues , and subiectes may not deale herein as Porcenna did , who when hee vnderstood , that diuers desperate persons had s●orne his death , fled , and left the siege to auoyde that daunger : But they must followe the commaundement of God in the auoyding of their flattering promises and friendship , and depende vpon the inuicible power and arme of the Lorde that neuer faileth such as do trust onely vnto his helpe and defence , and vtterly destroy the dissembling kingedome of Popery seruing the members thereof , 〈◊〉 . 11. as God gaue commaundement of Agag and the Amatekites , of the Cananites : as Moses serued the false prophet Balaam with the Madianits : Reg. 18. Reg. 9. as Dauid serued the children of Ammon : Elyas & Iehu the false prophets and priestes of Baall , ester . and all the posteritie of Achab : as Mardocheus serued Ammon and his posterity . Finally as the Lord commaundeth the strumpet of Babilon to be serued : ●poc. 18. So shall they with peace and safetie raigne to the glory of God and comfort of his Church , which they can neuer possibly doe so long as these Antichristian members doe abuse their clememcie and mercy as hetherto they to their great imboldening haue done . Therefore of them , Olim quod Vulpes oegroto cauto Leoni . Respondet , referam , qua me vestigia terrent omnia te aduorsum spectantia nulla retrorsum . As the wilie Fox aunswered the sicke Lion . Well I say the steps of all men that trusteth them , maketh me afraid , we see many noble personages destroyed by them , from their holy Caue returneth none , in their felowship is nought but bloud and destruction . We still therefore crie with the holy Ghost , Tollite Vulpeculas , Demoliuntur enim vineam Domini : Out with the very Cubbs , for they destroy the Lordes vineyard .

Fourthly ( as it were an other Hyrostratus by burning Diana her Temple , or an other Curtius for a yeres pleasure with great pride and oftentation to leape desperatly into the Gulfe to win a vaine reporte or same emong the foolish people , or as it were an other desperate Monke newe returned from hell , shreuen and houseled to poyson King Iohn ( a most Noble and valiant Prince ) to the end he might through so vile and wicked a fact be accounted among the popes Canonized saints ) doe these wicked and desperate Hipocrites attempt with losse both of body and soule to murther christian princes & godly magistrats to be Regestred in the Popes Martyrologe to haue Graines , Beades , Medalles , blessed & plenary pardons giuen in their names . These Hypocrites herein follow the steps of the desperate Iewes that wickedly and wilfully cast away themselues to saue the temple which God would destroy . Iosephus de bello Iudeico We may not therfore be deceiued with this desperate hipocrisie of theirs : For hereof we haue infinite examples , as of the Circumcilians in S. Augustines time , of Thomas Becket , Thomas More , Iohn Fisher , Fekton and such like , Tertul. August . whose desperate deathes may not commend them vnto vs for Martyres . For not the death but the cause maketh a Martyre .

Last of all as these Iesuits the last brood of Antichrist doe with like hipocrisie seeme to forme their speeches vnto the Phrases of the Scripture , and to vse the sentences of the holy scriptures to couer & hide from the simple the vgly and Monstrous face of filthy popery , that thereby they might with lesse suspition cure againe in the heartes of the people the deadly wounde of the beast , which otherwise to doe , the Diuell well seeth is vtterly impossible . Thus Alberius Pighius , Eruius , Andradius , the late Courcell of Trident , and thus the late executed Iesuites attempted to perfourme : But among the residue Raph Sherwin , one of the foure executed at Tiburne for treason on Friday the first of December playeth this pageant most guilefully to the deceauing of a greate number then and there present , 1581. and purchased by his deepe & desperate Hipocrisse a commendation aboue the rest , as though there had bin wrought in him before his death , some fast of Christ and true religion . But all was subtiltie & an hipocriticall hipocrisse , to leade the people from the detestation of his popery to a liking or a more tollerable iudgement thereof : If Raph Sherwin ( good reader ) had meat according to the good fourme of words by him then vttered , then woulde hee vtterly haue condemned mans merites , inuocation of Saintes , with the residue of his popety to that point belonging , & contrary to the person of Christe and free iustification by his death : This hee did not . But contrariwise ( saieth he ) I die a good Catholique , that is , to wit an arrogant and an obstinate papist . These last wordes of his ( gentle reader ) namely I die a Catholique , doe well declare his meaning nothing to agree with his good forme of words , by him first vttered . Therefore one Master Edward Fleetewood a godly learned Preacher , and I , thought good by conference with Some of his fellowes yet remaining in the Tower , to learne out by them his meaning in the good forme of wordes by him at his death vttred , therby either to sift out the bottom of their Iesuitical practize , or to giue occation vnto his fellows by his worses to repent and embrace the trueth , and hauing conference with Iames Bosgraue , Iohn Hart , & Henrie Orton , wee found their meaning in these good wordes vttered by Sherwin , to be nothing lesse then to attribate our whole iustification wholly and onely vnto Christ , as the good forme of his wordes did pretend : but partly vnto Christe & partly vnto them : selues , as in the discouery more plainely will appeare , which thing all papistes haue heretofore done . Sherwin therefore meant not , and the rest of the Iesuites intend not to retract any thing from the grossenes of Poperie , but guilefully and subrilly to vpholde the whole . The Lorde of his great mercy speedily treade downe Sathan vnder our feete for the better ouerthrowe of this wicked king dome , the full restoring of the beautie of Christes Church , and comfort of his deare Children , So be it .

Faultes in the First booke . For Elegantur , Legantur For gloriant , gloriantur . fol. 23 For purputea , purpure● . For aurea , aureo . For tui , in . fol. 25 For presed se , presens . For so let , let . fol. 32 For the dayes of Abraham , he did in the dayes of Abraham . fol , 40. For Nicholas the second , Leo the ninth and Nicolas the second . fol. 40. For he had , they had . For his , theirs . For whosoeuer , who euer . fol. 41.
Faultes in the Second Booke . For wherein the exact rule of the Law , Read wherein the righteousnes of man is compared wyth the exact rule of the Law . fol. 2. For applicatum , Read explicatum . fol. 5. For your clamorous , Read our clamorous . fol. 11. For tempored , Read tempered . fol. 12. For credamor , Read credamus . fol. 16. For cum creditis , Read per cum creditis . fol. 17. For qui , Read cui . fol. 33. For their , Read the. For leud tent , Read leud entent fol. 37 For penerall , Read generall . For then deuils , Read then the deuils . fol. 38. For hec loquitur , Read hic loquitur . fol. 38.
Sherwins confession .

I Acknowledge that in me , and of me , there is nothing but sinne and abhomination , and J trust onelie to be saued by the death and blood shedding of Iesus Christ .

The discouerie of this Confession .

FIrst for the better understanding of their sudtilitie wee must remember that of iustification before God they make three differences .

The first wherein the righteousnes of man is compared with the righteousnes that is in God . Albertus Pighius de fide & iuscifi . Concil. Trident sess. 6. And thus they confesse , that no creature is righteous before God , compared with his righteousnes .

The seconde , wherein the exact rule of the lawe , that is absolute & perfect . And mans righteousnes compared vnto this , they confesse is found vnrighteous , and altogether vncleane . Vnto these two righteousnesses , whereof the one is in God him selfe , the other absolute in his lawe , doe they refer all the places of scripture , condemning mans works , and righteousnes . And do further acknowledge , that man is vtterly vnable , to fulfill the lawe in this perfection .

Then do they imagine an other righteousnes before God , according to the rule of Gods iustice , tempered and framed to our infirmities , to be the rule of our life . By this neither , bicause no man fulfilleth euery part thereof , is any man iustified , they confesse .

Then after this diuision they proceede vnto others , wherein they would seme to mislike the Scholemens corruption in this matter of Iustification : for being pressed with the manyfest light of the word in this poynt , so farre as they can not denye vs to be iustified only through Christ : yet hauing their harts hardned , Exod. 7.8 . they do with Iames and Iamores withstande the truth , seeking still by showe of newe words & strange termes to couer the vgly opinion of the schole●●en concerning iusrification , and to se● a newe colour thereon : for it is the very foundation of all popery and popisl● abominations : Therfore with all d●igence do they garnish it , as the three vncleane spirites proceding out of the Dragons the beaste● and false prophets mouth , Apoc. 16. will giue them vtterance .

Some of them as Albertus Pighius , ●ighius de iust . ●ickaus coutra ●utherum . Conc. Trid. ses . 6 . ●a . de inerem . custi . Can. 9 . 10.11.12. ●narau . in Conc. ●rid . Ekchius , and others of their time , deuide Iustification into two paries , whereof the first they wholly attributs vnto Christ : the seconde they appoint vnto them selues , as the disposers thereof . Others of them , as the Couneel of Trident , Alphonsus , the Censure of Colen , Andradius with this last broode of the Iebusiticall locustes , by a distinction make two iustifications , which they call primam & secundam , the first and the second . But before I enter the description of this second diuision , for breuitie sake , and to auoyde tedious repetitions , I will diseouer the first : whereof ( as it is saide ) they make two parts , one belonging vnto Christ as the onely worker thereof : the other belonging vnto them selues , as the disposers of the thing already wroughte and offered vnto them by Christ .

Concerning the first part , & that belonging vnto Christe , Conc. Trid , scs● . 6. they say that by his death and bloudsheding we are redeemed from the captiuitie of the diuel , and eternall death , and reconciled vnto God , and beeing voide of al righteousnes in our selues , in him , and through his righteousnes onely we are iustified , that he only may be our iustification , redemption , and sanctification before God , and this without anye deserte of ours . Albert. Pigh . de fide & iustificas . And therefore in this parte belonging vnto Christe , Vnicum nobis salutis nostrae , & solidum est fundamentum , ●ighiusibidem He is the onely & sure groundworke of our saluation . In the respect of this part of our redemption , Ibide 〈◊〉 & saluation quatenus ex Deo & Christo ( as Pighius and other she Papists contesse ( in so much as it is , of God and Christe , Shērwin confesseth ther was nothing of him or in him , but sinne , and that he onely trusted to be saued by the death and bloudsheding of Christ .

But now touching the application hereof which is she second parte , Sherwin and the rest chalenge vnto them selues , & so leaue Christ but one parte of our iustification , and in this point standeth the confrouersie betwene them and vs , concerning our iustification : and with Sing subtiltle they beguile them selues , and others . Therefore that this subtilty may plainely appeare vnto the very ignorant , here foloweth Pighias his owne wordes concerning this matter . Hactenus de redemptionis ac salutis nostrae in Christo nobis redditae misterio . &c. Vt existimo satis applicatum est , nunc de eodem quarenus ex nobis pendet . &c. Hitherto hath it ( as I thinke ) bin sufficiently entreated , of the mysterie of our redemption , as it is geuen vnto vs in Christe : and now will we handle it , in that which depedeth vpon our selues . And this parte they terme the disposing cause of our saluation : P●●bius de fide & 〈◊〉 which they say standeth vpon two branches , namely faith and workes , in those which be of yeres of discretion . But in children they say , that the 〈…〉 of ●●ptisme is the disposing cause , and therefore they wickedly denie saluation vnto children departing before baptisme . I●●●●● . de sacra●●●●● . fol. 200. Their fayth they diuide into two sorts , that is , in fidem acquisitam & infusam . Acquisitam they define to be an habite of the minde , whereby we certenly without wauering assent vnto those things which are from God , eyther in his worde , or by tradition reuealed vnto the Church for our saluation . And they call suche a faith the Catholike faith , whiche is of our selues , say they , and standeth of the assent of our will and reason , and so is it a perfecte faith , depending greatly vpon mans freewill . And these two partes are diuers things , and are distinguished , yea somtime seperated from workes , & from fiducia , which foloweth faith that worketh by loue , and yet neuerthelesse is Catholike , Conc. Trid. ses . 6. Canon . 6. ● . and perfect : but yet informis , and so soone as workes are thereto ioyned they cal it formatam , and so iustifieth . For so long as it is informis , that is , without works , it iustifieth not although it be both catholike , and perfect , which perfection , as they say , may be in sinners . Now their catholike faith ioyned with workes which they call a formed faith , they call their preparatiues 〈◊〉 oure saluation , and these preparatiues they terine the disposing cause of our saluation , wherby we receiue the holy ghost ether in hearing the worde , or without the word by the sacraments , Pighius de side & iustitia . and wheresoeuer these disposing causes are present , ther the holy ghost is neuer absent : and where they be not , there is the holy Ghost absent . And thus say they doth God impute our saluation vnto our workes , in respect of that part depending vpon our selues .

Thus iustification , Cone . Trid ses . 6. cap. 6. Tal Tilmus . esacra . lib. 4. which is temission of sinnes , reuouation and sanctification , folowe the preparing and disposing causes by a voluntarye receuling of grace . For ( say they ) we are iustified by faith and charilie together , as the disposing cause of our iustification , or as the necessarye meanes to obteine grace of iustification , but rather by charitie then by faith , because charitie goeth before our iustification as a necessary cause , to obteine at Gods hand in Christ the grace of iustification and adoption of his children . And further they affirme that God doth first require our owne workes , vnto whiche he proiniseth , that his grace shall not be wanting . For although Christ be made the full , parfeet , and sufficient cause of our iustification in so muche as in him is , yet is he effectual vnto none but vnto such as through these preparations and workes receiue him being with that condition offered vnto them . For all the promises of our saluation are euerywhere conditional and not absolute . Pighius . de sile & iusti . fol. 17. And further they say , that in the matter of iustification , there is no more attributed vnto the faith , whiche respecteth the promise of God touching Christ his death , passion , and resurrection , then vnto that faith which respecteth any other promise of God what soeuer . Thus muche of their faith which they call acquisitam .

Nowe their faith infused is not of our will , Iohan. Damas . lib. 4. cap. 11. nor the habite of our minde , &c. but the gifte of God for the benefite of the Church , in working miracles , and is nu●bred among the giftes of the holy ghost . Abacuk . 2. Rom. 1. Pighuis de . fide & 〈◊〉 at . Conctl . Tridens . sessio . 6.

But that faith whereby the iust man liueth , by the whiche onely euery one of Gods children layeth holde of their iustification in Christ , they vtterly reiect , calling it speciall , hereticall , and wicked .

First , the substaunce of the matter , aswel to the scholemen , as to the later Papistes and Iesuits , is one , but the termes or wordes of Arte , as I maye cal them , are somtimes diuers , and proper vnto some one of their opinions , and some common vnto them all . They all agree , both the scholemen and the rest , that Christ hath sufficiently of him self wrought our iustification , and offereth the same vnto vs conditionallye , Pighius de iustifi Eckius contra Lutherum . Concil. Trident. de increm iusticu . Canon . 9.10.11.12 . Andrad . in Trie Cone . sententi●●● li. 3. distinci . 19. Gabriel Biel 〈◊〉 sent . l. 3. dist. 32● knocking at the doore of our conseience by the holy Ghost to moue vs to receiue it , and this knocking the scholemen call gratiam primam , gratiam preuenientem , and gratiam operantem , the first grace , the preuenting grace , and the grace working alone , where the holy Ghoste moueth and stirreth our will and indeuours . Albertus Pighius and others called it iustification belonging to Christ , & offered vnto vs . The Councell of Trident , Andradius , and the Iesuites , Pantheologia in sent. Thome . called it the first iustification which is wrought ( as they saye ) by the infused righteousnes of Christ , which they call Charitie in hering or cleauinge to vs . Then those workes which the Scholemen call Merita congrui , workes of congruence , Pighius , the Councel of Trident , and the Iesuits call workes of preparation and the disposing cause of our iustification . Then those which the scholemen did terme works of condigne , Pighius and those of his tune terme the answering of the condition of our saluation . The Councell of Trident , Andradius , the censure of Colen , the rest of the Iesuites call the second iustice , or iustification , which standeth ( as they say ) not in the free remission of sume , but in satisfying and further deseruing and meriting of eternall life ( as was saide before . ) Therefore sayth Gabriel Biel , Iusentens . lib. 4. Anima gratia informata , per actum à voluntate simul & elicitum de condigno promeretur vitam aeternam . The soule infourmed by grace , doth through worke drawn out of the voluntarie wil and grace together deserue euerlastinge life .

The discouerie of the second Diuision .

WHere the censure of Colon , Andradius , Opinio Iesuiterium de infuse iust●tia● Consura Colon Andrad . in Conc. Trid s●s . 6. & other such , deuide iustification into the first and second iustice , or righteousues , they say the first iustice is that inheringe and abiding iustice , wherwith the vnregenerated man is first infused , receuing the habite or qualitie of infused charitie , and this righteousnes ( they say ) is not the remission of sinnes onelye , but sauctification of the inwarde man , wherby he is both called iust , and is so in deede , and this righteousnes they call charitie , abiding or inhering to the inwarde man .

And when the Scripture saith , that faith is reckned vnto vs for righteousnes , it meaneth nothing els ( say they ) but that the qualitie of righteousnes is infused into vs , for God vouchsafeth the faith that hee findeth in vs worthy to be infused with righteousnes that inhereth or abideth , wherby men are iustifyed .

The second iustification ( they say ) is the exercise of the infused charitie , bringing foorth good workes , wherby the second iustice both is , and ought to bee had . And this righteousnesse doth merite more then the first infused righteousnes , for it deserueth euerlastinge life , as a due rewarde thereof , and this not by faith alone , as at the first , but by faith and workes together , which deserue remission of sinnes , and satisfie Gods iustice for the same , &c. This seconde iustice the Schoolemen terme , meritum ex condigno , merite of condigne .

In the appearance of the diuersity of these opinions , which in trueth is nothing in substance , but a shew of wordes , & change of termes , we must ) good Reader ) for the auoyding of subtile laberinthes , obserue what is common vnto them all , aswell Scholemen as the rest , & what is proper or peculiar vnto each of them by themselues , wherin they differ , or agree among them selues , or with the Scholemen whose grosenesse they worlde seeme to mislike : So shall wee without tedious repetition both vnderstand their meaning , and with breuitie discouer and conuince their falshode .

The termes or words of art proper to the Iesuites , the councell of Trident , Andradius , and others of that race . Iustitia prima , Iustitia secunda , Charitas infusa & inherens . The first Iustice , the second Iustice , Charitie infused , & cleauing to vs , termes proper to the Scholemen , meritum congrui , meritum condigni , merite of congruence , and merit of condigne . Termes common vnto all the Papistes , as , Gratia prima , gratia secunda , gratia preueniens , gratia subsequens , gratia operans , gratia cooperans , iusti tia infu sa & inherens , fides informis & fides formata , fides accuisita , & fides infusa .

The first grace , the second grace , the preuenting grace , the following grace , the grace working by it selfe , the grace workinge with our wil or indeuour , iustice infused and cleauing to vs faith vnshapen , and formed faith , faith gotten of our selues and faith infused , faith generall and faith speciall .

Thus because they woulde seeme to say something , and to be doctors of the Lawe , they leade both themselues & others into an endles laborinth ofiangling words , and vain termes , knowing not what they speak , neither whereof they affirme : but these Sophismes haue the Sorbanists first inuented and your clamarous Iesuites now follow , that by shew of wordes and termes , without sence they may seeme to auoide such con●●●siōs , as the true sence of the seriptures , for the confusing of their papisticall opinions , doth recessarilie enforce vpon them .

Now it remayneth therfore ( gentle Reader ) that I shortlie and brieflie confuse these Sorbonicall and Iesuiticall sophismes , and that not by words & termes , as their manner is to delude their hearers , but by euident and plaine testimouies of Scriptures according to the true analogie , and meaninge of the same .

And first , touching their three fold righteousnes , or iustice before god , the Scripture knoweth no such diuision .

The Scriptures lay foorth vnto vs two kindes of righteousnes before God , one that is of the law of God , which lawe first ingrauen in man his heart before his fall , after written in Tables of stone by the finger of God , and opened at large by the holy Ghost , in the bookes of Moises , the Prophetes , and Psalmes : and most cleerelie in the bookes of the newe Testament : conteineth in it the absolute and perfect righteousnes , that whosoeuer fulfilleth the same , shall liue therein , and be iudged righteous before God : and this law being the perfecte image of Gods iustice , and the absolute rule of mans life , receiueth no qualification , Deut. 30. Luke . 1.10 . Leuit. 18. Rom. 3.8 . Galat. 3. Iob. 15 Iohn . 1. Mat. 15. Rom. 7.8 . Galat. 3. Psalm. 19. Mat. 5. nor in no parte doth condiscend vnto our infirmitie , but requireth an absolute and perfect obedience , and a conformitie vnto the same , & for that it findeth this in none , ( Christ onlie excepted ) it condemneth all absolutelie , shuttinge them vnder sin vnto condemnation , and iustifyeth none , eyther in whole or in parte . Heauen and earth shall perish , but not so muche as a title of this law shall diminish . For as God cannot be altered , so the Law , which is the rule of his iustice , and the true image of himselfe , can in no part be temperod unto our infirmitie : if it can , then let some of the Sorbonical Iesuites , or Iesuiticall Sorbonistes , lay it down by the testimonie of the Scripturrs , Et erit mihi magnus Apollo .

The other righteousnes before God , is in Christ only , Quem proposuit Deus propitiatorem per fidem . whome God hath made our propitiation through faith . Nmo . 3. Eum qui non nouerat peccatum , pro nobis peceatum fecit , vt nos iustitia Dei efficeremur in ipso . Him that knew no sin , 2. Cor. 5. did God make a sacrifice for sin for vs , that we might be made the righteousnes of God in Christ , 1. Cor. and God hath made him vnto vs , wisdome , righteousnes , and sanctification , and redemption .

Secondarilie therfore , where they attribute this rihhteousnes only vnto Christ , as the worker and offerer thereof , & keepe th application thereof vnto themselues , they take from God the best part of his office , and are found lyars against God . For Christ doth not ouely worke it for vs in all thinges belonging vnto himselfe : but the Father doth also bestow it vpon vs , inuesting vs by a liuely faith into the righteousnes of his sonne : otherwise wee should gaine no more by Christ , then we doe by the Law : For the Lawe both conteyneth and offereth perfect righteousnes vnto vs : Rom. 7.9 . but it worketh it not , and that for no lack that is in it selfe , but is in vs : For thus wee should make God and Christ in the worke of our redemption , no better then a Phisition , and much worse then a kinde Nurse or louinge Mother . A skilfull Phisition doth in deede prouide necessary medicine for the patient , but the receite thereof he leaueth vnto himselfe . A good Nurse or mother will not only prouide meat for the childe , but they also in what they can , bring the childe to the receiuing thereof . Ierim . 23.32 .

But now the Father and the Son by the holy Ghost worke together in this woorke of our iustification . Ezec. 11.16 . Esay . 44.45 . Iohn . 5.6.10.14.15.17 . Mat. 16. Pater meus vsque adhuc operatur , & ego operor : The Father worketh as yet , and I also worke , & no man commeth vnto mee , excepte my Father draw him . And of his greate loue towardes vs , he hath geuen his Sonne to die for vs : so doeth hee geue vs the meanes whereby wee doe receiue him with his benefites , which saint Paule doth euidently declare . His wordes are these : Ephes. 2. Deus qui diues est in misericordia , &c. God that is rich in mercy through his great loue wherewith he loued vs , and when we were dead through sin , he hath also quickned vs together through christ by whose grace ye are saued , for by grace are yee saued through faith , & that not of your selues : It is the gif●e of God not of workes least any man shoulde glory : Iohn . 6. For wee are his worke-manship created in Christ Iesus vnto good workes : which God hath prepared for vs to walke in . Here is the greate riches of Gods loue and his grace the efficient cause of iustification , Mat. 3. Christ the merite & respect : Esay . 53. Faith the meane and instrument betweene Christ and vs : and withall the gift of god , from which instrument or meanes , our desertes and al works whatsoeuer are excluded in the apprehension of this iustification , Tittus . 2. and worke ordeyned of god , doe follow our iustification to be our exercises . Loe ( good Reader ) what may or can bee sayde plainer . In this worde of iustification is there nothing found of oures : The whole worke is Gods , we are no agentes herein , but workmanship wrought of God only : so that the whole worke belongeth vnto God , & nothing therin vnto our selues . Therefore these Sorboniticall Iesuites are herin many wais found liers against god and his trueth .

Thirdly this faith whereby we apprehend our iustification in Christ is neyther of our selues , or any habit of our minds , reason or will , nor yet formed by workes , whereby together with workes we should be iustifyed : but is the free gifte of God , depending vpon our election , geuen vs in Christ Iesu , at the hearinge of the worde , through the working of the holy ghost , and doth only or alone without workes iustifie vs in Christ , and bringeth forth such works as the worde requyreth , being the fruites of our iustification , to the glorie of God , the profite of our brethren , and witnessing our iustification both inwardlye in our conscience , and outwardly before men : shal euidently appeare .

First , that faith is the worke and gifte of God , in vs appeareth by the wordes of our Sauiour Christ , Iosm . 6. Mat. 16 Ephe. 6. Hoc est opus Dei , vt credatis in illum quem misit ille . This is the worke of God , that ye beleue in him whom he hath sent . Nemo venit ad me , Philip. 1 nisi fuerit ei datum a patre meo , No man commeth to me except it shal be geuen him of my father . And S. Paul saith , Iohes . 2. Gratia saluati estis per Fidem , & hoc non ex vobis , dei enim donum est . Ye are saued by grace through faith , and that not of youre selues , for ( this faith ) is the gifte of God . And againe , Rom. 12. Sicut Deus vnicuique dimisit mensuram Fidei . Euen as God hath deuided vnto euerie one the measure of faith . And Augustine vpon the sixt of Iohn saith , August . super Iohan. cap. 6. trast . 17. Credere datur nobis , quid enim habes quod non accepisti ? To beleue is geuen vs , for what hast thou , that thou hast not receiued . Againe , 1. Cor. 4. Deus si opere fidem nostram miro modo agens in cordibus nostris vt credamur , numquid metuendum est ne totum facere possit . If God doe worke faith in our heartes by a wonderfull meanes , what ? shall wee feare that he canot work out the rest . Ex fide ideo dicit iustificari hominem , non ex operibus , Lib. 2. de predest . cap. 2. Ephes. 2. co●lem lib. cap. 7. quia ipsa prima datur , ex qua impetentur cetera Therfore doth he say a man is iustifyed by faith without workes , because faith is first geuen , wherby the residue is obteined Ipsam fidem dixit esse opus dei , August . super Iohan. cap. 6. tract. 25. nec dixit hoc est opus vestrum , sed hoc est opus dei , &c. Christ sayde , that Faith is the woorke of god , that yee doe beleeue in him , whome hee hath sente , that he that doth reioyce , may reioyce in the Lord , Ieronni . in epist. ad Ephes. cap. 2. Et haec Fides non est ex nobis , sed ex eo qui vocauit nos , non nostrae voluntatis , sed Dei muneris . And this faith is not of our selues , but of him that hath called vs neither is it of our willes , but of the gift of God .

Then , that this gifte of god dependeth vpon our election , it is euident . for S. Paul calleth it , Titus . 1. Fidem Electorum , the faith of the Elect. And again , Fides non est omnium . Thess. 1. All men haue not faith : Rom. 9. For , quorum vult Deus misereatur . & quos vult indurat . God sheweth mercye on whom hee will , and whom he will he hardeneth . And they only beleeue , qui praeordinati sunt ad salutem . Act. 13. Rom. 8. Ephes. 〈◊〉 . that are ordeyned vnto saluation , for whom hee hath chosen and ordeyned vnto saluation , those he calleth . And that this faith is giuen vs in Iesus christ appeareth by these places , and many others : Nemo nouit patrem nisi filius , Mat. 11. Luk. 14. & cuicunque voluerit filius reuelare . No man knoweth the Father but the Sonne , and he to whom the Son wil reueale him . Therfore seing that the knowledge of god commeth by faith , it must necessarilie follow , that this faith is geuen vs in Christ . Ephes. 6. This faith is geuen vs saith S. Paul , of God the Father , in Iesus Christ . And further he saith , that he liueth by that faith which is in Iesus Christ . And againe , Audita fide vestra in Iesu Christo . Galat. 3. Coloss. 1. When I hearde of your faith that is in Iesu Christ . Philomon . And to Philemon he saith , that faith is in vs thorough Iesus Christ . And saint Peter saith , 1. Pet. 1. vers. 21. God through his mercy , begate vs againe vnto a liuely hope through the resurrection of Iesus Christ from death , Philip. 2. Eum creditis in deum &c. For , through him , ye beleue in god , who raysed Christ from death , and gaue him the glorie , that your faith and hope might be in God . Coloss. 1. And therefore is he called the image of the inuisible God , Hebr. 1. the brightnes of his glorie , August . de tract . lib. 4. cap. 20. idem . cont. ●●am . cap. 36. and the expres image of his substance . Haec fides definita est in Christo , qui in carne resurrexit a mortuis , &c. This faith is fixed in Christ , who in the flesh rose againe from the dead . This faith of Christ is that foundation whereby Christ dwelleth in our heartes , who doeth inwardly teach vs , and therefore as the Apostle saith , Galat. 3. Rom. 1. Conclusit Scriptura omnia sub peccatum , vt promissio ex fide Iesu Christi daretur credentibus . The Scripture shutteth all vnder sin , that the promise by the faith of Iesus Christ , might be giuen vnto all that doe beleue . And this faith the holy ghoste worketh in vs , through the worde . Agust . de fide es oper●● . cap. 16. Fides est ex auditu , auditus vero per verbum dei . Faith commeth by hearing and hearinge by the word of God . Dedit igitur ipse alios Apostolos , Rom. 10. Gal 1.3 . Colloss. 2. Ephe. 4 a●ios vero Prophetas , &c. ad opus ministerij , ad edificationem inquam , corporis Christi , donec euadamus omnes in vnitatem fidei , & agnitionem Filij Dei , &c. And he gaue some Apostles , and some Prophetes &c. to the gathering together of the Saintes into the worke of ministration , into the edifying of the bodie of Christ , till we all meete together , into the vnitie of faith , and knowledge of the Sonne of God , &c. Placuit enim deo per stultitiam pre dicationis . 1. Cor. 1 &c. It pleased God by the simplicitie of preachinge , to saue them that beleeue : Renati estis non ex semine mortali : sed ex immortali per sermonem Dei viui . Ye are new born , not of mortall seede , but of immortall by the word of the liuing God . 1. Pet. 1. Iacob . 1 Is progenuit vos fermone veritatis , Hee hath begotten you through the worde of truth . And of the silk woman Lidia S. Paule saith , Act. 16 Cuius cor deus aperuit vt attenderet ijs quae dicebantur a Paulo . And the holy Ghost opened her hart that shee harkened vnto those thinges that were spoken by Paul . 1. Cor. 3. Ego plantaui , Apollos rigauit , deus autem incrementum dedit . I planted saith Saint Paule , Apollos watered , but god gaue the encrease . Habentes saith the Apostle , 1. Cor. 4. eundem Spiritum Fidei . hauing the same spirit of faith . In this worke of Faith therefore , these fiue concur and goe together . 1. The grace of god . 2. the word of god . 3. the preaching of the word . 4. the hearing of the word preached . 5. the holy ghost opening the hearts of the hearers , Act. 16 whereof Lidia the Silkewoman is an euident example . But where these things concur not , there is no faith , Prouerb . 30 and there the people perish .

That this faith iustifyeth only or alone without the helpe of workes , is most euident . First , for that the gospel is the power of God vnto saluation , Rom. 1. vnto euery one that beleeueth . Next the tree must be made good , before the fruites thereof can in any respecte bee good . Mat. 7.2 . Conditi sumus in Christo Iesu ad opera bona . we are first made ( or new regenerated ) in Christ vnto good workes , so that our iustification goeth before the worke , Iphes . 2. and therefore faith without works doeth iustifie .

Thirdly , Rom. 1.3.4.5.9 . Gall●t . 3.4 . the holy ghost euery where in the work of our iustification before god , seperateth workes from faith . We are iustifyed in receiuing , not in geuing , in receiuing remission of sinnes . Ephes. 2. Rom. 4. Psal. ●2 . Beati quorum remissae sunt iniquitates . Blessed are they whose sinnes are forgiuen , and therefore not by workes . If any works might be i●ined with faith to iustification , then the workes of the Law : Rom. 1.4 . G●l●● . 3.4 . Ph●●● . 1. ●om. 3 4. G●l●● . 3. ● . But iustificamur fide sine operibus Legis . We are iustified by faith , without the woorkes of the Lawe , therefore , without all other whatsoeuer . If euer any was or might bee iustifyed with the helpe of workes before God , then Abraham , but Abraham was not : therefore none other can be . Also , Rom. 2. Rom. 4. 1. Pet. 3. the faithful are iustifyed as theire father Abraham was iustifyed , but Abraham was iustifyed before God by faith , without workes : by faith therefore without workes are all the faithfull iustifyed .

And thus the godly learned did alwaies thinke of our iustification . Iustificati sunt gratis ( saith S. Ambrose ) quia nihil operantes , Ambros . super Rom. cap. 4. neque vicem reddentes , sola fide iustificati sunt dono Dei . They are iustifyed freelye , because they worke nothing , nor geue anye thing in exchange but are iustified by faith onely through the gifte of God . Againe , Ambros● ibid●● . Ob●de●● . Sic decretum dieit a Deo , vt cessant Lege , solam fidem gratia Dei posceret ad salutem . So saith the Apostle , it is decreed that the law geuing place , the grace of God might require only faith to saluation . Hoc ipsum monet exemplo prophetae , vt sine labore , & aliqua obseruatione , sola fide iustificantur apud ipsum . This self same thing doth hee admonish by the Prophets example , that without labour , and any obseruation , or ceremonie , they may be iustifyed through onely faith before God . Ambros . super Rom. cap. 9 And in another place . Sola fides ( inquit ) posita est ad salutem . onely faith ( saith the Apostle ) is set downe to saluation : Ambros . super Rom. ● Manifesto beati sunt , &c. They are appara●●tlye blessed ( saith the Apostle ) vnto whom without any labor , or worke their sinnes be conered , and their sinnes remitted : No workes of r●pentaunce required of them , but Faith onely . And Hilarius , Sola Fides iustificat : Cano. 9 Faith only iustifyeth . Origen also prooueth by the example of the thiefe Of Mary Magdalene , Origen in Rom● cap. 4. And of the Publicane , And by many other reasons , that onely Faith doth iustifie .

The same doth Athanasius , Basil . homil. de fid● Athen. in Galat. cap. 3. Basill , Chrisostome , and other of their time , euidently prooue , whome because I woulde bee shorte , here I doe omitte .

That this iustifying Fayth in Adam , Noe , Abraham , Pi● . de sule & iustificatione . fol. 85. or any other of Gods Elect , respected , or doth respect , the Creation of the worlde , the making of the Arke , the multiplying of the posterity , or any other promis whatsoeuer ( as the papists imagin it doth ) but onely the promise of christ made vnto Adam , Gen. 3 and stil renued vnto his Posteritie , shal euidently appeare ,

The righteousnes no doubt of God which is good before god , commeth by the faith of Iesus Christ vnto al and vpon al that doe beleeue . Rom. 3. Iustificantur autem gratis , eius gratia per redemptionem factam per Iesum Christum , quem proposuit Deus placamen per fidem in sanguine suo . For they are iustifyed freely by his grace throgh the redemption that is in Christ Iesu , whom god hath made our pacification through faith in his bloud , according as it was promised vnto Adam , Et semen mulieris ipsum conteret caput serpentis . ●en . 3. Apocalip. 12. The seede of the woman ( namely Christ ) shall breake the serpentes head . And vnto Abraham , G●n. 12.17 . 〈◊〉 . 3. Act. 3. In semine tuo benedicentur omnes gentes , non dicitur in seminibus , sed devno , qui est Christus . In thy seede shal all nations be blessed , He saide not in sedes , as of many , Mat. 3. but of one which is Christ . Hic est filius meus dilectus , in quo mihi complacuit This is my beloued sonne , in whom I am well pleased . Thus we see we are iustified in no other promises , but onely in the promise of Iesu Christ , & that in the promise of his death and resurrection , and therto the holy ghost referreth our faith , Coloss. 1.2 . Heb. 1.2.3.4 Rom. 4. as ye plainly see , He dyed for our sinnes , and rose againe for our iustification . We are regenerated into the hope of life , 1. Pet. 1. per resur rectionem Iesu Christi ex mortuis . by the Resurrection of Iesus Christ from death , Coloss. 1. For it pleased the father that in him should all fulnes dwell , and by him to reconcile all thinges vnto himselfe , 2. Cor. 5 &c. Neque sub coelo aliud datur nomen hominibus , in quo opor tet nos saluos fieri . Neither is there any other name or mean , vnder heauen geuen vnto men wherein we must be saued .

Now what shall we thinke of these Papistes , Act. 4. P●ghi . de side e● iusti . sol. 88. that tell vs , Intelligis in iustificationis nostrae negotio , vt nihil plus euergiae , tribuat Fidei promissae iustificationis in Christo , quàm fidei alterius , cuiuscunque rei proditae , aut promi●la● a Deo .

Thou vnderstandest therfore ( saith Pigh ius ) that in the matter of Iustifycation , she Apostle may attribute no more vnto the faith of Iustification promised in Christ , then vnto the faith of any other promise whatsoeuer , foreshewed or promised by God .

Do they ( good reader ) make any other thing of Christ , and the promises in him , then of Legall & transitorie . Nay doe they not in effect say that whichis reported to be dissolutely vttered of Pope Leo 10. vnto Bembo his cardinall , In v●ta P●n● . Quantum nobis ac nostro cetui profuerit ea de Christo fabula , satis est seculis omnibus notum . L●o esteemed the gospel of Christ , but a fable of small profite . They shou●ll it among other Legall and temporall promises . These men account the scriptures of the gospel as a nose of waxe , Pig . Hos●●epres . verbo . but the holy Ghost accountes thereof as of the mightie power of God to saluation , as of the word of life the immortal seed of our regeneration , as of a two edged sword , H●● . ● . M●t. 8. that deuideth the marow and the sinewes , in respect whereof , they account al other things as drosse .

These felowes therfore though they counterfette the resemblance of the Lambe , Apoc. 4.9.13 yet in deede they come out of the bottomles pit , & speake with the mouth of the Dragon , and are led by the spirit of error , ● . Tim. 4. speaking great lyes in hipocrisie , ● . Tim. 3 but the Lorde will not suffer them to preuaile any longer .

But vnto vs that beleue , the Apostle teacheth this faith to be of the promises of Christ his death , and therefore he calleth the gospel not the word of creation , of the flood , of the goinge out of Charran , of posterity , or of any such thinge , but hee calleth it the worde of the cros . 2. Cor. 1.2 .

That the promise of Christ is the obiect to our faith in iustification , and not any other promises whatsoeuer , which promises and our faith are correlatiues , that this promise is absolute without condition , may by that which is already sayde , plainly appeare . Wherunto for better helpe of the vnlearned I will adde somewhat more . Nether are these promises in christ conditionall , as were the legall promises , but absolute and free and therin they differ from the promises of the law . For ( saith the apostle ) promissiones dei in chri sto sunt etiam , 2. Cor. 1 Ephes. 2 Rom. 3.4 . Galas . 3 4. 1. Co●r●n . 1. Apoc. 4.5 . the promises of god in Christ are absolute and firm . They are absolute in christ that no man should brag : but onelye in god through Christ and that all reioycing of man shoulde be taken away , that God onelye might haue the praise .

Now ( good Reader ) where both in the olde and new tēstament , there are found conditionall promises , they bee of two sortes , the first seeme to be , and are so in deede and trueth . The other vnto the vnskilfull seeme to bee , but are not so in deede . Such as be conditionall , are these : Leuit. 18. Galat. 3. Qui fecerit ea , viuet in ijs , He that fulfilleth them shal liue by them . Hoc fac , & viues . This doe , Luke . 10. and thou shalt liue : And such other doe belong vnto the Law , Mat. 6. and are not any way to be drawen vnto the gospell .

Those that seeme to be , & are not , as , if you remit other men their trespasses , your heauenly Father will remitte you youre trespasses . Ezech. ●8 &c. And if a Sinner doth repent him of his wickednes , &c. And many other such phrases , belonginge vnto the gospell , be no conditionall promises , but speeches borrowed from vs , exhorting vs vnto our duetie , shewing foorth plainlye vnto vs the fruites of our iustification , which without al doubt we shall bring foorth when we are iustifyed . For we are not iustifyed to be idle , barren , Luk. 1 Ephes. 2. Tit. 2 2. Tim. 4. Mat. 6. 2. Pet. 1. and fruitles , but to bring forth such fruites as the Lord hath ordeined for vs to walke in . For , a good tree cannot bringe foorth bad fruit .

By these and such like , wee must make tryall of our selues , whither we be in the faith : when we see one eat or drinke a great deale , we say he was hungry or thirstie , because we see him eat so much or so greedely : So doe we say that one is whote , because we see him sweate , yet do we not say , that his eatinge or drinking is the conditional cause of his hunger or thirst , nor yet the sweat the cause of his heat : But contrarie we say , hunger , thirst , and heate , are the causes of eating , drinking , and sweate : euen so , Ezec. 18. Mat. 6. the turninge from iniquitie , the remitting of trespasses , are not the causes of the for geuenes of our sinnes , but the fruites thereof , and trial of our state . And this would the papistes see if they were not blinded by the spirite of error , 1. Tim. 4 Ephe. 2. that ruleth the children of vnbeliefe .

That after iustification , this faith bringeth foorth such workes as are agreeable vnto the law of God , appeareth in these words : Ephe. 2. Titus . 2. Luk. 1. Mat. 6. Conditi sumus in Christo Iesu ad opera bona . We are created ( or renued ) in Christ Iesu vnto good workes , which God hath prepared for vs to walke in . Hebr. 9 Et purificaret sibi ipsi populum peculiarem , studiosum bonorum operum Hee hath purged vs vnto himself , a peculiar people , studious of good workes .

Thus although in the work of our in stification , workes be not conioyned with Faith , yet are they not seperated from faith . Rom. 3 Galat. 3. For although faith alone doth iustifie , yet is it not otherwise alone , but alwaies fruitefull by good workes : It is one thing to be alone , and destitute of good works , which faith neuer is , and another thing to iuslify alone , which faith alwaies doth : and by this faith , Ephes. 4 1. Tim. 1 althogh it be not singular vnto any , but general vnto the whole church of God , yet is euery faithfull man speciaily iustifyed , & thereby specially liueth . One mans faith doth not iustifie another , but euery man is iustified by his own Faith . Iustus fide sua viuet . Rom. 1 〈◊〉 . 2 Galat. 3 Hebr 10 The iust shall liue by his owne faith , and not by another mans For he cannot be sure of the stedfastnes of other mens , & therefore cannot be saued by their general faith . Heb. 1● Galat , 3 Phlip . 2 Hebr. 11 1. Pet. 1 Rom. 5.8 This faith notwithstanding the iangling of the sorbonistes , is vnto euerie man that beleeueth , his speciall hand and instrument , wherewith he apprehendeth Christ certainlye , without wauering , and therby liueth . It is therefore called of saint Paul a sure confidence of thinges hoped for , and the certaintie of things not seene , and thus oftentimes in the seriptures Fides , Spes , and Fiducia which conteyneth both , be confounded , or put one for another .

Where the councel of Trident , Andradius , with the Iesuitical brood of the last locusis , Apoc. 9. would with a distinction of a first & second righteousnes , beguile vs , and lead vs from the beholding that only righteousnes of al Gods children in Christ , which commeth no other wayes , but by the forgeuenes of sinnes , through the only faith of Christ . They are by the places already alleaged , Rom. 3 Galat. 3 manifestly & euidently conuinced : yet for the further satisfying of the reader , I wil briefly ad something more . These men in their first iustification as they cal it , or the first grace as the schole men terme it , deny remission of sin to be our iustification , but say that it is such a sanctification of the soule , as therby we are both cal led iust , & are so in deed , so that by an iufused righteousnesse , which they tearme Charitatem inherentem , infused into that faith of ●urs , found in our selues before we were iustified , & stirred vp by the grace of god first mouing vs : & thus they stil speake like the dragon , Apoc. 13. & not like the lamb who by the holy prophets & Apostles continually say the remission of sinnes by the only faith of christ without workes , is our iustification from time to time before God . Psalm. 32.51 Rom. 4 Col. ● For God hath set foorth Christ to be the continual pacifying of his Displesure through faith in his blud , to declare hys righteousnes by the forgiuenes of sinnes , And in the Euangelistes where sin is declared to be the cause of our infirmities , and the deuils power in man , so the remission of sinnes , is the curing and healinge of all those infirmities , and the ful delyuerance from the power and tirannie of the deuill : whereby wee may euidently see , that as sinne seperateth vs from god , Mat. 9 Mar. 2 Luk. 5 Iohn . 5.8 . Gen. 2. Deut. 32. Ezec. 18 Esai . 43 50.59.64 O●● . 13. Mat. 12 & condemneth vs before him : so remission of sinnes doth restore vs againe to Gods fauor and presence , and iustifyeth vs before him , and therfore is the remission of sinnes our onely iustification before God , and not the renuing of inward man , as these deceiuers doe pretend . For our renouation and sauctification folow the remission of our sins , as an effecte or fruite of our iustification , which in deed is the remission of sinnes : for the tree being by gods fauoure through remission of sinnes made good , the fruite thereof , which is sanctification , must necessarily follow . And thus faith was imputed vnto Abraham for righteousnes , not by deserui●ge , or receiuing infused righteousnes ( as Andradius , A●drad . in co●. trident . Rom. 4 I●n . 3 G●● . 12.15.17.13 18 32 & the Iesuites imagine ) but by remission of sinnes , and then followed sanctification and obedience , with daily increase , by the workinge of gods spirit , witnessed by his workes , as well appeareth by the storie of his whole life .

And all these graces , Esai . 41. Rom 9. G●●● . 18 Ier●m . 18. Esai . 45. 2. Tim. 2. Ephes. 2. Gol. 2 Pet. 1 & good thinges , did still depende vpon Gods election , that hee had ordeyned and called him therto in Christ , & no part thereof depending of him self , as the Lord by the prophet faith : Who calleth the iust man from the East , &c. euen I the Lord that am with the first and with the last . This also S. Paule euidentive prooneth in the election of Iacob , and out of the Prophet Ieremie , by the example of the Potter and his vessels : And to Timothie he saith , that the Electe are in the Lordes house vessels to honor , thereunto created in Christ Iesu , by whom they are quickned by remission of sins .

In theire seconde Iustification , these Iesuits say their infused Charitie , firringe vp good woorkes , Con. trident . de incre . iust . sess. 6. can . 9.10.11.12 ( which the Schoolemen call woorkes of Condigne ) deserne both remission of sinnes , and eternall life . They make a greater shewe , greatlye pleasinge themselues , and beguile the simple , vtterly excluding onely Faith , and free Remission of sinnes , and punishment due for the same . as thinges thereunto nothinge belonging : which is as if a man woulde say , that in the beginning a Tree liueth by the Fatnes of the earth , & the strength of his owne Sappe , but afterwards liueth by the Fruite , as though the Fruite did not continually take life & nourishment from the Tree , but did giue life & moisture vnto the tree , which of it self the fruit hath not , but is continually nourished & kept in life by the sap & moisture of the tree

Such are the absurde opinions of our religious Iesuites , who in effect , together with the Schoolemen and latter Sorbonistes , leaue vnto Christ nothing in the worke of our iustification , but only this , that hee openeth the way how euery man may iustifie himselfe , and so the gospel to teach nothing els , Albert. ●ig . de ●ust . Ethius cont. a Luti●a . but how men may iustify themselues by their own workes , and this euidentlye appeareth vnto all men , that will not bee wilfullye ignorant , by these new and old termes or wordes of art , which for this purpose the Papistes haue deuised . Coun. trid . sess. 6 An ra●dan con. trident . As , workes of preparation , or disposing causes of our saluation , Charitie infused , stirring vp our free wil and faith , or the holy ghost knocking at the dore of our free wil ( which is also called the firste Iustice ) workes of congruence , meeting with the first grace , or with the prenenting grace . These termes be equiuolent , and haue all one meaning , as also haue their second iustice , and workes of condigne , that answere the condition , as well appeareth by the censure of the Iesuites of Colen , the councell of trident . sess. 6 De operibus . canon . 7. & cap. 6. canon . 4. de fide . ca. 5.6.7.8.9.12 , 13. Pigln . de iust . cont trident . sess. 6. de operibus can. 7. et de imbecal . iustificationss . ca. 1. can . 4. Pantheol g. Gal● Bielan senten . Durand . in senten . Li. The master of sentences . lib. 3. distnct . 19. Pantheologia ex sententia Thome . Gabriel Biel lib. sentent . 3. and 4. and out of others , of the bottomlesse pitte an infinite table .

The like meaning haue they in their termes of faith , Pighi . de iust . con. trid . de fide . sess. 6. Andrad . ut con. tridens . formed & vnformed , begotteen of their free will , and infused : So that while in wordes they grant vs to be iustified by a formed faith ( as they terme if ) they pare the same so near , that they leaue no thing therof but a naked name of saith , void of Christs merits taking vtterly from vs iustifycation that is by the only faith in Christ , which Iustification is the very sum of all true vertue and godlines . But nowe , forasmuch as Iustification before God , is the continuall remission of our sinnes through the only faith of Christ ( as it is alreadye saide ) and that not in the beginning onely , but continually so long as wee dwell in this life , Mat. 6. and therefore Christ Iesus our Redeemer teacheth vs to cry from time to time forgeue vs our sinnes . These Iebusiticall papistes , and popish Sorbonistes doe herein therefore declare themselues to bee led by the three vnclean spirits , ( as is alreadye saide ) of Anti - christ , and not by the spirit of god as they would pretend . Gen. 12.17 Rom. 4. Galet . 2.1 . 1. Cor. 1 For the spirit of god by S. Paul in the example of Abraham & dauid vn to whom the remission of sins was accounted their only righteousnes before God , and the a longe time after they were first ealied yea , many yeares after , they were reckned the seruantes and frends of god , the the remission of sins is our only righteousnesse before god . S. Paul applyeth the righteousnes of abraham that he speketh of , vnto him 14. yeares after he was called out of carram And further he saith the Abraham was at no time iustified by his owne workes , for then he had somethinge wherein hee might haue gloried : but he saith that Abraham was continually iustifyed before God by faith , without works that he might always glory in the Lord .

The same thing we finde in Dauid , 〈◊〉 Reg. 18 Psal. 81.32.18 . & ●0 . 143 . Act. 15. Esai . 6.64 that was a man euen to the liking of God . Of Esay also , whom the Lorde had cleansed , and yet saith he of himselfe among the rest of Gods Children , we are all as an vncleane thing , Mat. 20. Luk. 17. all our righteousnes are as futhie ragges . And Christ our Sauiour saith , that when wee haue done all that is commanded vs , yet are we vnprofitable deseruing nothing : For god is debtour vnto none .

And S. Paul of the regenerated man , 2. Corrin . 1.5 Psal. 32. Coloss. 2. Act. 13. in his owne person cryeth out , saying , Oh wretch that I am , who shal deliuer me from this bodie of sin & death ? He saide not , my workes of condigne , or stirred vp by the firste grace ( as doe these Iesuites ) but he saide , I thank God thorough Iesus Christ our Loid , which dyed , yea rather which is raysed againe , which also is at the right hande of God , making intercession for vs vnto his Father , who is stil in Christ reconciling vs vnto him self , thorough the remitting of our sins , in Christ therefore is remission of sinnes continually preached vnto vs , aswell after our regeneration as before , els were it in vaine , that euery where in the Scripture remission of sins freely in Christ is inforced , as the very matter of our saluation , and reconcilement to God . 1. Iohn . ● . ● . Mat. 3. Esai . 35. If any man sinne ( saith Saint Iohn ) wee haue an aduocate with the Father , Iesus Christ the righteous , and he is the pacification , or Propitiation for our sinnes , and this not in the beginning , but continuallye all our life long , and therefore hee saide of himselfe , and others already iustifyed , If we walk in light &c. The bloud of Iesus Christ cleanseth vs from al our sinnes . If we acknowledge our sinnes , God is faithfull and iust to forgeue vs our sinnes . Philip. 3. 1. Cor. 4. And S. Paule fled vtterly from his own righteousnesse , yea from that he might any way chalenge either by obseruing the Law , or by his painful trauell or labour in the gospell , and claue only so the righteousnes of God , that commeth through the onely faith of Christ .

And our sauiour Christ himselfe calleth sinners vnto him , Rom. 1.7 . Eze. 18. Mat. 11.18 . promising continually remission and forgeuenes of sinnes so often as they repent , yea to seuentie times seuen times , that is , continually . Wee ought therefore at all times confidentlye through Christe to come vnto the seate of grace , Esai . 1.55 . Apoc. 22. Heb. 4. assuring our selues to finde helpe in time of neede .

We saye to these Iesuites therefore with S. Augustine , Aug. de circit . de Bar. in cant . can serm. 23. and S. Barnard , Iusticia sanctorum . &c. The righteousnesse of Saintes in this worlde standeth rather in the forgiuenes of sinne , then in the perfection of vertue . Ambro. de Iac●● lib. 2. And with S. Ambrose , as Iacob in the coate of his brother Esau was accepted vnto Isaac his father , so we in that righteousnes of Christ are accepted before God . And further with Austine we say , Aug. ad Bonis . lib. 3. cap. 5. we must still depend vpon the onely merite of Christ , and this being our onely hope , where is then confidence of workes ? Ber. super . ca●● . serm. 16. And againe with Barnard we say , Our merite is the Lordes taking of mercye , this is the whole merite of man , if he put his whole trust in him that saueth the whole man .

There is no cause why thou shouldest aske , by what merite we shuld hope for good things when thou hearest in the prophet , I will do it not for your sakes , but for mine owne , saith the Lord. Barnard . in ps. 91. Super. Cant. ser. 23. And againe , O solus vere beatus qui non imputauerit dominus peccatum . Ezech. 22.32.36 . &c. Sufficit mihi ad omnem iustitiam solum habere propitium cui soli peccaui . Barn . super Cant. ser. 23. O truely happy vnto whom god wil not impute sinne . &c. It suffiseth me vnto all righteousnes , to haue him merciful , whom I haue only offended . Idem . ser. 61 Ego fidenter , quod ex me mihi deest , exurpo mihi ex visceribus domini mei , quoniam misericordiae effluunt , nec desunt foramina per quae effluant . I doe confidently take vnto my selfe that which wanteth vnto me of my self , from the bowels of my Lord , for his mercies flow out abundantly , neither do the conduites want wherby they may stil flow out . And againe with Austen we say , Aug. in confess . Vae hominum vita● quantumuis laudabili , si remota misericordia indicetur . Wo vnto the life of man , be it neuer so laudable , if it shal receiue iudgment without mercie .

Therefore propter illud imperfectionis vicium si dixerimus quia peccatum non habemus . Aug. epist. 26. ad Hieron . 1. Iohn . 1. &c. propter illud etiam vitium quantumlibet profecerimus , necessarium est nobis dicere , dimitte nobis debita nostra . Because of that imperfection of ours if we shall saye we haue no sinne , we deceiue our selues , & there is no trueth in vs , yea for that imperfection of ours , how much soeuer we go forward ( in vertue and godlines ) it is necessary for vs to say , forgiue vs our trespases

But these Iesuites herein deceiue them selues also , ●●ncil . trident . sess. 〈◊〉 & sess. 7 . ●●llen . in his booke 〈◊〉 purgatorie . as in their first & second iustice , that they imagine vnto themselues a ful and perfect regeneration , or renouation , in their first conuersion , by the receiuing of the sacrament of Baptisme , & thervpon grounde this false principle of the second iustification . For so long as the most perfectest liueth in this world , so long carieth he both in soule & body , ●●ne . lib. 4 . ●abri . byel . & ●urand . in . sent. ●●b . 4. Mat. 5 ●● Rom. 6 . 7.12. ●oloss . the sinne and corruption of the olde man ( which the Apostle tearmeth , earthly members ) which are daily more and more to be mortified that our regenerated part or inwarde man may increase to further renouation , euen vnto a perfect man : and therefore are we exhorted stil to this further mortifying of the olde man , Ephe. 4.5 . Psal. 51.103 and pray earnestly to god that hee will by clensing vs more and more from our sinnes performe the same . Esai . 6. 1. Cor. 15. 2. Cor. 5. Galat. 2.5 . 2. Tim. 2. And thus Dauid , S. Paule , Esaie , and all the godly continually expected , knowing , ' that when this body of sinne by death should be put of , it shuld be performed through Christ Iesu , by whom in the meane time they liued by a liuely faith in the worke of this newe birth , in continuall mortification and renouation . The performance whereof is the dailye remitting of sinne throgh the bloud of Christ . For the last enimy that herein must be destroyed is death or mortalitie . S. Paule confesseth , Hebr. 9. that after his new birth and conuersion , there still remayned a resistance , which he called the law of his members , 2. Ioh. 2.1 which although it did not raign in him , yet did it marueilously vexe , Apo. 1.7.8.14.12 . let & hinder him , so that he confessed he had not then already attained , Rom. 7.6 . either was alredy perfect , 2. Cor. 12. but still followed the prefixed marke in Christ , Philip. 3. throgh whom ( as he was in him comprehended , 2. Tim. 4. so ) he fought a good fight , fulfilled his course , 2. Cor. 9. and kept the faith , Luk. 16. to the receiuing of that crowne of righteousnes , 2. Cor. 2.5 which the Lorde the righteous iudge did giue vnto him at the day of his dissolution , Philip. 1. which day he with all the rest of Gods deare children earnestly desired & longed after , 1. Pet. 1. as th end of all their trauel , 〈…〉 & the full perfecting of their regeneration to their euerlasting glory in Christ .

And to be short S. Augustine saith , Aug. de peceatorl meritis & remiss 2. Cor. 4. Non ex qua hora quisquis baptizatur omnis vetus infirmitas eius absumitur , sed renouatio incipit à remissione omnium peccatorum . &c. sed si in ipso animo qui est homo interior perfecta in Baptismo nouitas fieret , non diceret apostolus , etsi exterior homo noster corrumpi tur , interior renouatur de die in diem , profecto enim , qui de die in diem adhuc renouatur nondum totus est renouatus . Al our old infirmitie of concupiscence is not wyped away or consumed from that time that euery man is baptised : but renouation beginneth at the remission of all sinnes . But if perfect newnes might be wrought in Baptisme in the soule which is the inward man , then would not the apostle haue said , althogh our outward man be destroied the inward man is day by day renued : for truly he that is yet daily renued , is not as yet wholly renued . And the verie forme of Sherwins confession doth euidently conuince these Iesuites and al other Papistes whatsoeuer , of great blasphemie and wickednes . For if there be nothing in vs , nor of vs , but sinne and abhomination , and that we trust to be saued onely by the death and bloudshedding of Christe , ( which is most true ) them where is their infused righteousnes , workes of congruence or preparations , to forme & fashion their faith ? where is their deseruing merits , satisfying workes , or works of condigne , stirred vp and drawen foorth by their firste iustice ? There are none at all , no not one , they are all abhominable . &c. But this confession of Sherwins was vnto him selfe , and is vnto the rest of his fellowes yet remayning as was their prophesie of Caiphas vnto him and the rest of the priests the Scribes , and Pharisees , which although it was both good and true , & the worke of the holy Ghost in that il man to declare the purpose of god for our redemption in the death of christ : yet had both caiphas & the rest of the pharisies a lewd tent and a contrarie meaninge in the vttering thereof , euen to the death of Christ , and presernation of their own state : euen so these Iesuites , notwithstanding the forme of good wordes they here vse , there lyeth hid in their heartes a wicked and deuelish meaninge , to the ouerthrow of Christes office , and glorie , as by the discouery therof hetherto hath wel appeared .

Now where the Papistes , & papisticall Iesuites obiect saint Iames , they doe by a double Sophisme beguile themselues and others . Mark . 3. Exod. 8 c. 10. Ioh. 6. Act. 8. Mat. 10.26 . That is to wit , in this word Faith , & in the word Iustification . For faith in that place of S. Iames , is taken for such a faith as the Deuill hath , as Pharao had , as the Capernaits , and such others , that for a time beleeued , and such a one as Iudas and Simon magus had , and like vnto the Iesuiticall faith , and I thinke , worse then the Deuils faith . They should doe well therefore , and finde lesse damnation , if they forsake with Iudas , in playne tearmes , the name of Christ , & call themselues no more Iesuites , after so good a name , but Iscariozites , and Magozites , accordinge to the substaunce of theire Religion . For where Iudas solde his Maister but once , and Symon Magus woulde haue bought the holye Ghost but once , they doe it infinitely , and neuer make an ende thereof .

Now to their sophisme , & first where S. paul in the example of Abraham , taketh faith for the knowledge of god , & the assente vnto his word , with trust or confidence therin wherby Christ is apprehended . S. Iames taketh it for a shadow of faith , seperated from fiducia , such a one as the papistical , peneral , or catholicke faith is , which iustifyeth before God , no more then deuils faith can iustifie . S. Iames did not say that such men as hee spake of , had Faith : but hee sayeth : What and if a man say he hath Faith ? which intrueth Saint Ieames importeth them to want .

Secondly , Rom. 4. Gal. 3.4 S. Paul referreth iustification vnto God , I haue ( saith he ) made thee a father to many nations , euen before god . And S. Iames referreth it vnto men , and therfore saith , shew me thy faith by thy workes , & then bringeth the example of Abraham , to conclude that by works in the sight and iudgemente of men , we are iustified , and not by knowledge , which there hee calleth only faith , And this agreeth with our sauiour Christ who saith , Iam. 3 Mar. 5 1. Pet , 2 Sic luceat lux vestra &c Let your light so shine before men , that they may see youre good woorkes , and so glorifye your heauenly father .

Againe S. Paule and sainte Iames bring both an example but yet vnto diuers endes , the one to proue that we be iustifyed by faith only without works and that before God : the other to trie out a false hipocriticall shadow of faith , from a true liuelie iustifying Faith , that neuer wanteth his works . And this tryall hee maketh by woorkes , which euer attend vpon a true Faith , as the inseperable fruits thereof . Etsi non precedunt iustificandum , August . de Fr. & oper●bus . sequuntur tamen iustificatum . Although workes goe not before him that is to be iustifyed , yet truely workes follow him that is already iustifyed .

And thus also doth S. Augustine interprete this place of S. Iames , so doeth Thomas Aquinas . Quest. 76 Haec loquitur ( saith S , Augustine ) de operibus quae sequun tur Fidem , &c. Vnde Apostolus ait Fide obtulit Isaac cum tentaretur . Haec oblatio est opus & testimonium Fidei & Iustitiae .

Saint Iames speaketh here of those workes which doe follow Faith . Wherefore he saith , Through faith Abraham offered vp Isaac , wher he was tryed of God . This oblation is the worke , and Testimonie of his faith and iustification . Aquinas saith , Opera iustificant declaratiue . Workes declare vs to be iustifyed .

Thus thou seest by the discourse of the Iesuiticall confession and opinion of Iustification , drawen out of the Schoole of the Sorbonists , that Sherwin meant nothing lesse in his late confession at his death , than that which the people for the most parte did suppose him to vtter .

If he had ment as the good forme of words doe to all good Christians importe , why did he not first detest and condemn his Iesuiticall profession ? Why did hee not geue some open testimonie of repentaunce from his vile and detestable poperie ? For , his forme of words is vnto his Iesuiticall Profession , Popish Religion , as contrarie , 2. Cor. 6. Psal. 37 Luk. 7.19.23 . 2. Reg. Mat. 3 Apoc. 14.19 . as Light to Darcknesse , trueth to Falshoode , Christ to Beliall , and he that will doe anye thing acceptable to God , must first decline from euil that he may do good . So did Mary Magdalen , Zache the Publican , the Thiefe vpon the crosse , and all penitent sinners , for so the Gospell teacheth .

But herein Sherwin followeth the practise of the holy Fathers of the Trident Councell , and the sorboniticall Doctoures , in whom the Deuil for the better vpholdinge of hys Antychristyan Sinagogue , ( euen nowe beginninge to fall ) in all falshoode , and Religious craftines goeth farre beyonde himselfe , For they , seeing the people beinge long oppressed with their superstitious Tyranny , now by the continual preaching of the gospell , in these last dayes to begin both to suspecte , and to mislike the abhominations of their Popishe Religion , thoughte it more then time to leaue the grosse , and homelye tearmes of the Schoolemen , and barbarous Predecessours , in this matter of Iustification , and to set a new . Face , and fine colour vpon that vile and corrupt matter , by shewe of good woordes , borrowed from the Gospell , according to the time , interlacing the same with new Distinctions , and burnished Tearmes of arte , so that except men do very carefully examine the same , they are able to deceiue , not the simple onelye , but the wise and learned also : Yea , if it were possible , euen the verye electe . So skilfull are they to dissemble their meaninge by shewe and coloure of strange wordes and tearmes . This maner of dealing , thus dissemblinge , and hidinge their owne meanings to the beguyling of the world , is not ( good Reader ) that deuiding of Gods worde , that S. Paule requyreth of the Lordes Ministers . But contrariwise , that braule of wordes , and prophane clamors in vaine , thinges tending vnto farther impietie , wounding the conscience of the ignorant , and greeuing the godlye like the frettinge of a Canker .

The Lord therefore deliuer his Church from the handes of such subtill workemen , whose consciences are seared with obstinate hyyocrifie , and guide it by his holy spirite in the labour of faithfull Pastors vntill the comming of his sonne Iesus Christ our Lorde , to whome with the Father and the holy Ghost , three persons and one eternall God , be all glory and honor now and for euer .

LONDON ❧ Imprinted by Iohn Wolfe 1582.