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 corruptionâ— 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 vvine after consecration duelie made If this be truâ— then the matteâ— is at an end But if you thinke iâ— vntrue then answere directlyâ— to the matter folowing This faith of theirs vvas preshevved 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 vvriting of the learned Fathers and pretested by the godly Honor vvhich the Christian people gaue to the said Sacrament in the time of Masse or otherwise THE ANSVVERE THese Obiecters good Reader at the first as it vvere the grouÌ„d of all their religioÌ„ whiche in trueth it is leaue the Scriptures knowing that by them they can not proue tharticles 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 vvilt giue them leaue this vvaie to proceede spoe 13. bess 2. they can easilie proue vvhat they list vnder the name of tradition Yet such is the deadlie vvounde that the sworde of Gods spirite hath giuen the beast that all their traditions and vnwritten verities are manifest and directlie contrarie vnto the vvorde 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 vvere 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 vvere vvritten 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 vvritten 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 vvriteth De spiritu sanctâ— 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 vvith Infidels and force them to grounde their faith vppon the Scriptures onlie and their questions shal not be able to stand â—â—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 â—e prescrip adâ—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 quicquaÌ„ ex suo arbitrio quod inducerent eligeruÌ„t 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 inueÌ„tions but that doctrine which they receiued of Christ did they set downe vnto the people We therefore coÌ„tinuallie 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 vvhom vve do consent and vvhom vve obey there must we seeke our Church there muste vve 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 vvaie vnto the
faithfull And because he hath not taught this Real presence vve 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 cuerie man vvhat seemeth good in your owne eies But that vvhich 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 vvordes Nowe am I nor in the vvorld but they are in the vvorlde And I come vnto thee kepe those holie Father whome thou haste giuen me that they male be one eueÌ„ as we are one Iohn 12. When I was with them in the vvorld I keept them in thy name And a litle before he saith I leaue the vvorld and go to my father The poore shall you alvvaies haue vvith you but me you shall not alvvaies 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. 1â— 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 vvine Also S. Paule saith 1. Corinth â—â— huseb in hist â—â—cle lib. lica 2. August super Loan homil 26. the children of Israel beeing in the vvildernesse did eate and drinke the selfe same Christe that vve novve doe but if vve doe it reallie vnder the formes of bread and vvine then is it not true that S. Paule saide for the bodie and bloud of Christe vvas not then really conceiued in the womb of the Virgine Marie therefore not of them reallie eaten Therefore it followeth necessarilie that they and vvee doe eate the selfe and the same Christe and that it is spirituall that vve eate and not reall S. Paule saith it vvas 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 vvhat 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 vvhere els really present in that nature They also saie that there are tvvo partes of euerie sacrament the one muisible heauenlie and spirituall the other visible naturall and terrestriall They also vvith S. Paule do teach vs 1. Cor. 10. 11 that the substance of bread and vvine remaine still in the sacrament after consecration vvhich thinges be vtterlie vntrue if the bodie and bloud of Christ be reallie present vnder or in the sormes of bread vvine 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 vvherein he did arise tract 5. super Ioan. cap. 12. can be but in one place and his truth euerie vvhere diffused And in an other place interpreting these vvordes of S. Iohn The poore you shall haue alwaies vvith you but me you shall not haue alwaies He saith The good heare this are not sorovvfull he spake of the presence of his bodie For according to his Maiestie his prouidence his ineffable and inuisible grace he performeth that vvhich he said Beholde I am vvith you vnto the ende of the vvorld but according to his fleshe vvhich the vvorde 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 vvrapped in linnen put in the graue and according to that vvhich rose againe you shall not haue me vvith you alvvaies 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 vvas truelie saide vnto his Disciples You shall not haue me alvvaies 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 vvith cies And in his Epistle to Dardanus saithe he Doubte not but that nowe the man Christe is in that place from vvhence he shall come Aug. ad Darda 〈◊〉 97. Keepe vvell 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. 8â— 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 vvas seene go into heauen vvith 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 vvhiche hee hath giuen immortalitie According to this forme of humanitie he is not thought to be euerie where For vve must take heede that we do not so stretche his diuimitie to his manhoode that we take awaie
blesse crosse him if he be there reallie present theÌ„ 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 vvee thinke these thinges to agree vvith the Real presence of Christ What shall vve thinke that God is angrie vvith his sonne and that he needeth to be intreated for Or shall vve 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 vve thinke that the reall presence of Christ is at anie time absent from his father vvho continually maketh intercession for vs at the right hande of his father 1. Ioâ—â— 2. Act. 2 1. Tim. 3. No no this practise dothe declare vvwhat the first Church did thinke of the simbals namelie that they vvere 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 vvas 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 vvere 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 vvith 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 vvhich vve 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 vvithout substaÌ„ces as vvhitenes woundnes in the bread rednes in vvine and taste in them bothe and yet nothing is either vvhite 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 vvhitenes roundnes and taste and yet in trueth nothing is either vvhite 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 vvwa not so Against this reason can there be no exceptioÌ„ taken for th' auncient fathers Tertullian Ireneus Theodorite Gelacius Chrysostome and others did by the reall substance of bread and vvine 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 vvine remaine not in the sacrament For the heretikes would haue coÌ„cluded 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 vvherof they be sacramentes they trulie could be no sacramentes 1. Cor. â—th 10. And because of this similitude they obteine the name of those thinges vvhereof 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 vvine euen so are vve vnited in one misticall bodie communion and fellowship vvith Christ vvho is our head But accidentes vvithout 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 vvithout substance can neither be seene nor yet possiblie be and sure I am they vvil 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 coÌ„forting and vniting as aforesaid this reall presence therfore vtterly destroieth the nature and property of a sacrament Sixtlie it draweth vvith 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 Disâ—isnedus de erâ—ditonâ— Christi fidelium in sacramento ardinis then that thing beginneth now to be God vvhiche a litle before vvas bread and so with Arrius the seconde person is made a creature Thus in deede do Papistes vvith blasphemie speake of the sonne of God saying De haers inter Scotiscitas Thomistitas Sâ—â—konstitas locustarum exanâ—miâ— 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
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 vvill 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 vvorshipped 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 vvithout resistaunce bee might do vvhat he listed But these fewe out of manie haue I noted bicause the propounder of these questions vvould beare the vvorlde in hand that his Romish church euen from the Apostles time haue holden their faith or articles of religion vvithout contradiction or gainsaying of anie except those that he hath named that the Reader maie vvell perceiue when the resistance of errors vvaxed faint by vvhat meanes the Churche grewe vnto great decaie and also vvhat litle credite the papists deserue in their sayings and vvritings Thus also from the time of the Machabees vntill the comming of Iohn Baptist did the hipocriticall Pharisees vvithout controlement corrupte the lawes of God and yet I thinke no man vvill 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 vvas able to vvithstand theÌ„ in these last fiue hundred yeres THE OBIECTION IT is not possible that all the vvhole Church which to that daie had bolieued the misteries to be consecrated vpon the altar to be no more but onelie bread and vvine 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 vvithout anie trouble or tumult at all vvithout anie contradiction or disputation yea vvithout any man knowen or euer heard of vvhich should first commend vnto them the newe opinion of nine hundred yeres old Is it credible that so manie millions of Christian men as vvere 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 vvme 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 vvho mighte vvill 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 vvorld and vvithout resistance of anie man preach that newe doctrine Were all the pennes of vvriters of histories so tied that none of them all was able to vvrite anie one mans name vvho 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 vvrite his name neither vvhilest he liued nor vvhen he was departed out of this vvorld If the man vvere vnknowen at the least vvhy had his sect no proper name Was not there one learned man in the Church of God either vvilling or able to resist the furie of nevve doctrine in the matter of Christes Supper THE ANSVVERE FIrst the true Churche of God did neuer thinke so singly of the reuerent mysteries as to saic they vvere no more but onlie bread and vvine onlie tokens of Christes body a bsent in substaÌ„ce but belieueh them and receiueth them to be holie misteries vvherby the Lords death is laide before out remembrance all the righteousnes and benefites of his death passion are offered vnto vs the vvhiche things being of vs by a liuelie faith receiued bring vvith theÌ„ remission of our sinnes renuing and feeding of our inwarde man to euerlasting life And thus after the bread and vvine beeing once altered from prophane vses vnto the nature of a Sacrament are no more saide to be onelie bread and vvine 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. vvherein the vvorthie 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 sacrameÌ„t Both the sacraments althogh they admit no real or naturall presence yet do they admit witnes such a preseÌ„ce 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 Iâ—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 sacriameÌ„tim 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
the visible body thus they haue found vs out two sacraments and three bodies Durand inter miruâ—la huius saeramâ—â—ti Sent. lib. 4. dist 4. Iamvode pro lib. 1. Sâ—otus in sent lib. 4. alist 9. Durund rational lib. 4. de can Misseâ— One sacrament where the accidentes be the sacrameÌ„t 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 heaueÌ„ 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 meÌ„suris 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 hostianoÌ„ mediantihus dimeÌ„sionibus 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 opinioÌ„s 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 vvord 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 vvandred 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 vvithout gainsaying broght into the church vvhen 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 vvas 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 vvho as in Gregorie the secondes time among other corruptions he defended mainteined imagerie euen so vvith 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 vvine 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 vvas his verie bodie and blood But did not Tertulian interprete these vvords Hoc est corpus meum this is my bodie saying Id est figura corporis mei that is to say Contra. Adamant Iâ—â—â—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 vvere 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 vvas 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 seneÌ„eares are seueÌ„ yeres Esai Daniel 2. 1. Corinth 10. Israel is my vine Thou art the golden head O king The rocke vvas Christ Apoc. 1. the seuen stars are the seuen messengers of the coÌ„gregatioÌ„s the 7. candlesticks are the 7. coÌ„gregations The spirit of god in Ioseph in Esai Daniel S. Paul S. Iohn did say figuratiuly thes things ar wheÌ„ they but onelie signifi and vvere 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 vvorld in the court of Charles the great Platina lib. 15. iin the Councell of Laterane vvhere 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 vvell learned impugne this reall presence In Bohemia in the councell of Constance and Basill vvas 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
the veritie of his bodie It followeth not that because his manhoode is inseperably vnited vnto his Godhead that therefore he is eurie vvhere 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 vvhere 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 vvrite 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 mā is not euerie day present but his diuine power that vvas 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 frō vs but according to his deitie he saith I am vvith you vnto the vvorlds end In the shape or forme of a seruant that he tooke frome vs into heauen he is absent from vs and yet notwithstāding he is both absent and present And in his fourth booke Vgilios lib. 4 If there be one nature of the vvord and the flesh how is it that vvhen the word is euerie where the flesh is not euerie vvhere For vvhen he vvas in earth his humanitie vvas not in heauen And novve because it is in heauen it is not in earth so certainlie is it not for vvee looke for Christ to come from heauen according to the same flesh which Christ vve belieue nowe to be vvith vs in earth according to his vvorde or in his diuinitie Therefore according to your opinion the vvorde is conteined in some place vvith his flesh or els his slesh is euerie vvhere vvith the vvord 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 vvhere for the vvorde is euerie vvhere but the fleshe is not euerie vvhere Whereby it appeareth that one and the same Christe consisteth of both the natures the vvorde 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 vvere 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 heauē 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 vvere it not only vaine but vvicked also to exhort the people frō the place that is vnder or before their eies vvhere 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. vvhere he is at the right hand of God Againe the popishe Masse doth twise after cōsecration make praier vnto God for those things that be before them Gabriel Bielin Cammom Miss namely the bread and vvine 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 vvhich 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 vvith great blasphemie confesse that their priestes take vpon them to be mediatours betwene God the sonne God his father For they first
and doth come to corruption For the vvine 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 vvith the same Next if there be a real presence then had Christ either two bodies one passible vvherein he died and an other impassible vvhich he gaue to his disciples or els vve muste saie vvith 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 vve an immortal and impassible bodie suche as he nowe hath Now vvhether 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 vvith 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 vvhich 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 vvicked 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 vvhat 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 vvicked 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 vvhettinges of the scholemens wits it doth not preiudicate the trueth of Gods vvorde neither is hurtefull to anie mans iudgement saith M. Harding Thus it foloweth with great blasphemie and monstrous absurditie that the vvicked 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 vvhich 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 vvord August super â—â—â—rens and th' authoritie of the fathers vvho 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 ascentioÌ„ of Christ peceiue 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 vvhich intention by the opinion of the scholemen as vvell 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 vvhat man intendeth but God alone And it is impossible to knowe vvhat the priest intendeth vvhose 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 vvere consecrating at once for their mindes are more vncertaine then the bodie of anie shadow yea be it a vvether-cocke Experience hath so taught the papists the veritie of the wauering cogitations of their priests In briou in canâ—â— 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 ANSVVERE WHat you call spiritual pastors I knowe not but well I vvote 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 vvas 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 vvell 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 vvrit against the real presence more sharp lie and more plainlie then anie other before them had done proued not their vvriting and doctrine either to be false or new but rather cuideÌ„tlie declareth the time wherin th' opinion of this real presence beganne to bee receiued into the Chruch Against which corruptioÌ„ these men did most sharplie set theÌ„ selues and as the true ministers of Christe vvith 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 coÌ„trarie part the Bishops Cardinals Monks and Friars vvith 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 vvhich before that time vvas 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 ANSVVERE THe diuersitie of these names deuised by the Papists with a number mo besedes as Caluinistes Hugonites Prescisians and vvhat not bring no new articles of faith or diuersitie of opinions into the vvorld 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. Esâ—â— 16. and vvhereby 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 misbegotteÌ„ 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 amoÌ„g vs as he did leaue a remnaÌ„t of Cananites Iudicumâ—â— 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 vvith th'apostle vveeping the enimies of the crosse of Christ that sauer earthlie thinges teachers vvhose bellie is their God impudentlie reioyce glorie in those thinges vvhich once to name is vvicked venerunt periculosa tempora quae praedixit apostolus Math. 24. 2 Thess 2. Iohn 4. Apoc. 6. 9. the daungerous times vvhiche 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 vvatchefull pastors did by and by note the autor therof by vvriting and afterwardes through the helpe of godlie Emperours in Councels both generall and nationall condemne such herisies vvith 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 vvas mightilie vvithstood but after the departure of these faithfull pastors through the negligence of such as afterward sought their owne ease vvith 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 vvas not only vvith 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 vvithstanding of heresie vvaxed much colder and for a time the churche or sanctuarie vvas troden vnder foote and the true members of Christes Church driuen into the vvildernes Apoc. 12. 13. vvher 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 vvith golde Apoc. 19. vvhat I praie you do you thinke of him truelie beeing voide of loue and puft vp vvith 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 Reginolâ—â—rg an 12. â—0 tempore Frâ—â—er â—â— secuade Max. titulo pastoris pelle lupuÌ„ seuerissimuÌ„ nisi coeci sumus sentimus vnder the name of th chiefe or greatest Bishop except vve be blinde Math. 7. vve feele the most cruel vvolfe in the clothing or
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 vvhen 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 vvrought vvithout the real or naturall presence of Christ by vvhom yet neuerthelesse vve 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 vvhich 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 vvord and yet doth no man imagine that Christ is included in the vvater or in the letter of his vvorde Christus auditu deuorandus est intellectu ruminaÌ„dus 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 quoddaÌ„ 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 lÌ„oging desire to dwelin Christ Loke vvhat meate is nvto the body eueÌ„ the same is saith vnto the soule We whette not our teeth to bite with but vvith a true faith vvee breake this holie bread Christe is not reallie saide to be present either in the letter or in the vvorde vvhy then should not vve thinke the saine in the supper when we see and vnderstande that his presence bothe in baptisme and in his vvorde 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 vve 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 vvitte 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 vvaie of transubstaÌ„tiation ful of al idolatrie and superstltion taking the outwarde signes in this sacrament for Christ therby signified and th' action vvhich duelie performed doth call Christes death to our remembrance which to do is the principal end of this facrameÌ„t for the sacrifice of Christes death Malb 26. 1. Cer. 11. Aug. de ciuita de lib. 10. cap. 5. Cryso super Heb hoil 17. vvhereof this sacrament is as saith Augustine Chrisostome but a remembrance And so by this meanes that thing vvhich vvas 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 vvhiche 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 vvithout 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. â—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 â—rene contra heraâ—â—s lib. 4. cap. 32. As also that in receiuing of this sacrament the vvorthie receiuers offer vnto God their prayers yea them selues vvhiche 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 Ianuaâ— Epist 32. 1. Coren 10. 11 Iguasi ad Suyâ—â— 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 vvhat to saie therof they can finde no certentie or ground for vvhere 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 sible 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 theÌ„selues they saie they knowe not what and againe reuiue vvith 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 vvine as vvhitenes roundnes c. are the sacraments of the bodie of Christ now thinuisible bodie say they is the sacrameÌ„t of
time vvas 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 vvrite against the reall prsence of Christ in the sacrament because no man did before that time of corruptiō drreame of suche a presence and therefore no neede of such preaching or vvriting 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 vvrite concerning the absence of christ touching his humane presence from this sacrament as also from all other places heaucn onelie excepted vvhich must onlie enioye his presence vntill the daie of iudgement Act. 3. Purther where the papistes do imagine that this alteratiō 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 cōtinuance of time before he could enter although his mysterie vvas a vvorking 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 cōtinuance of time by a litle and litle as the sinceritie of doctrine decaied was it brought in and stablished vvith kneeling vvorshipping which before was not vsed of Christians tovvardes this sacrament Before that time Christians did vvorship 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 cōmeth 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 vvill not saie vvas 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 vvith 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 vvhence did yet dallie doth ascende the smoke of all superstition ignorance vvhich in time brought forth in finit swarmes of Monkes Friars and such like vvhich corrupted all true doctrine vvasted the same euen as Locusts consume all the grene things of the earth And in stead of true doctrine filled mēs eares vvith lyin dreams and superstitious fansies Thus came this real presence all other sonde and superstitious toyes into the Church not at one instāt but by long degrees of time not by faithful and ture preachers but by monkes and fivars and the infinite swarmes of false deceiuers THE OBIECTION IF none vvere learned inough to conquer it by preaching disputing or vvriting at the least vvise vvould none do his best to set foorth a bare historie of that tragidie Or vvho euer hath vvritten that the vvhole 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 vvere but in priuie corners haue bin of late yeeres vvritten vnto vs as Gogonuli Waldenses Petrobusiani Pseudo Napolitani Bogardi Beguinae vvith such like and could this herasie of Christes real presnece ouerrunne the vvhole Churche so farre that fiftie yeres past and vpward no small chappell can be named in the vvide vvorld where Christes supper was made vvithout adoration of his bodie bloud as present vnder the formes of bread and vvine and yet could no man vvpon the earth be found in the space of eight hundred fiftie yeres to leaue in monument of histories vvhen that heresie began or by vvhom it was promulgated or vvhat name vvas giuen to it Did Satā in those eight hundred yeres so stronglie oppresse Christ that his Gospell vvas 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 cōmend set forth and maintein that heresie But they must shew which Bishop sirst began who writeth that of him and by what meanes he was so miraculouslie obeied that no resistance in the vvorld is read to haue bin made anie vvhere against him and yet surelie he neuer lacked enemies in the East Church THE ANSVVERE IT verie vvell appeareth by that I haue alreadie said that diuers learned men did both vvrite and speak against it as Bartrame and others yet after the botomles pit of Monkishe and Friarishe superstition vvas once by the bishops opened vvhose 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 vvas fulfilled Apoc. 14. at vvhich time as vve 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 vvherwith 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 corruptiōs entered maie be added who euer spake against this matter of reall presence wel declare that ther was no time wherin this other corrup tions 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 vvith their names and time First after the sixe hundred yeres ended diuers superstitions crepte into the Church Damas 728. whereof the adoring and vvorshipping of the bread in the sacrament vvas one among the rest against which superstition and idolatrie diuers learned men did both vvrite and speake Bert. 800. Beren 1049. as Bartrame Beringarius
to the building vp of that kingdome of darknes For the Monkes Friars as they vvere 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 vvould 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 theÌ„ 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 vvhich nowe vve see vvith the Gospel to be restored againe For as their time vvas by the prouidence of God limited vnto theÌ„ 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 vvithout 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 vvhat how constant the Catholike faith vvas 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 ovvne THE ANSVVERE THat neither the Bishoppe of Rome neither yet anie other bishop or father receiued froÌ„ Christ and his Apostles anie suche grosse absurd opinion as is this real presence vvel 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 vvhere 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 distinctioÌ„ 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 vvhen this real presence might vvithout 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 sacrameÌ„t which Bartrame vvrote 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 â—â—â—il in Iohn 10 â—ap 7. perigrinatur secundum dispensationem corporis quod suscepit Christ according to his deitie or Godhead is no stranger or is not absent froÌ„ 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 vvill 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 vvilt 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 vvhereof Rome or Laterane vvas 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 vvere before that time and condemning for herisie and vvickednes those things that before vvere holden and belieued for good and lawfull as vvel appeareth by their decrees Therefore these Councels and al other gathered by the Bishoppe of Rome his authoritie be as good lawfull vvitnesses 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 vvitnesses against Christ our Sauiour To vvhom 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 ¶ VBIQVE FLORESCIT LONDON Imprinted by Iohn Wolfe and Henry Kirkham are to be sold at his shop at the little noâ—â—â— 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 SchoolemeÌ„ 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 depēding vpō 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 renouatiō are not our iustification before God but the fruites therof follow the same 21 That renouatiō and sanctification are not perfected at one instant or moment of time as the Papistes imagine but by cōtinuance 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 selaūderer and accuser of Gods childrē 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 mēbers 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 Esseā or Pharisy was of no regard or estimation hee thereby so much blinded them that they knewe not Christ the true Messias whē he was come among thē 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 aunciēt 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 thē 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 thēselues schoolemen Canonists some Sententionaries Some
saide not my workes of coÌ„digne 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 intercessioÌ„ 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 â— â— 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 chaleÌ„ge either by obseruing the Law or by his painful trauell or labour in the gospell and claue only so the righteousnes of God that coÌ„meth 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 remissioÌ„ and forgeuenes of sinnes so often as they repent yea to seueÌ„tie 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 Iacâ—â— 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 caâ—â— 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 peccatuÌ„ Ezech. 22.32.36 c. Sufficit mihi ad omneÌ„ iustitiaÌ„ 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 whoÌ„ 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 froÌ„ 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 vitaâ— 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 etiaÌ„ 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 theÌ„ selues also â—â—ncil trident sess 〈◊〉 sess 7 â—â—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 loÌ„g carieth he both in soule body â—â—ne lib. 4 â—abri byel â—urand in sent â—â—b 4. Mat. 5 â—â— Rom. 6 7.12. â—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 coÌ„fessed 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 yâ— 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