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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
book_n	holy_a	read_v	scripture_n	8,342	5	5.9261	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A15103	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.	1582 (1582)	STC 25401; ESTC S114005	62,353	289

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 sacramēt 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 heauē 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 mēsuris 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 dimēsionibus 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 opiniōs 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 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 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 senēeares are seuē 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 cōgregatiōs the 7. candlesticks are the 7. cōgregations The spirit of god in Ioseph in Esai Daniel S. Paul S. Iohn did say figuratiuly thes things ar whē 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

gainsaie this erronious and newe doctrine And on the cōtrarie 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. Es●● 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 misbegottē 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 amōg vs as he did leaue a remnāt 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 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 Reginol●●rg an 12. ●0 tempore Fr●●er ●● secuade Max. titulo pastoris pelle lupū seuerissimū 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

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 obediēce and a conformitie vnto the same for that it findeth this in none Christ onlie excepted it condēneth 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 Quē 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 sāctification and redemption Secondarilie therfore where they attribute this rihhteousnes only vnto Christ as the worker and offerer thereof keepe thapplication thereof vnto thēselues 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 whē 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 instrumēt 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 iustificatiō to be our exercises Loe good Reader what may or can bee sayde plainer In this worde of iustification is there nothing foūd 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 vpō the sixt of Iohn saith August super Iohan. cap. 6. trast 17. Credere datur nobis quid enim habes quod non accepisti