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
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
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
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
Iohn 5.8 Gen. 2. Deut. 32. Ezec. 18 Esai 43 50.59.64 Oâ—â— 13. Mat. 12 condemneth vs before him so remissioÌ„ of sinnes doth restore vs againe to Gods fauor and presence and iustifyeth vs before him and therfore is the remission of sinnes our onely iustification before God and not the renuing of inward maÌ„ as these deceiuers doe pretend For our renouation and sauctification folow the remission of our sins as an effecte or fruite of our iustification which in deed is the remission of sinnes for the tree being by gods fauoure through remission of sinnes made good the fruite thereof which is sanctification must necessarily follow And thus faith was imputed vnto Abraham for righteousnes not by deseruiâ—ge or receiuing infused righteousnes as Andradius Aâ—drad in coâ— trident Rom. 4 Iâ—n 3 Gâ—â— 12.15.17.13 18 32 the Iesuites imagine but by remission of sinnes and then followed sanctification and obedience with daily increase by the workinge of gods spirit witnessed by his workes as well appeareth by the storie of his whole life And all these graces Esai 41. Rom 9. Gâ—â—â— 18 Ierâ—m 18. Esai 45. 2. Tim. 2. Ephes 2. Gol. 2 Pet. 1 good thinges did still depende vpon Gods election that hee had ordeyned and called him therto in Christ no part thereof depending of him felf as the Lord by the prophet faith Who calleth the iust man from the East c. euen I the Lord that am with the first and with the last This also S. Paule euidentive prooneth in the election of Iacob and out of the Prophet Ieremie by the example of the Potter and his vessels And to Timothie he saith that the Electe are in the Lordes house vessels to honor thereunto created in Christ Iesu by whom they are quickned by remission of sins In theire seconde Iustification these Iesuits say their infused Charitie firringe vp good woorkes Con. trident de incre iust sess 6. can 9.10.11.12 which the Schoolemen call woorkes of Condigne deserne both remission of sinnes and eternall life They make a greater shewe greatlye pleasinge themselues and beguile the simple vtterly excluding onely Faith and free Remission of sinnes and punishment due for the same as thinges thereunto nothinge beloÌ„ging which is as if a man woulde say that in the beginning a Tree liueth by the Fatnes of the earth the strength of his owne Sappe but afterwards liueth by the Fruite as though the Fruite did not continually take life nourishment from the Tree but did giue life moisture vnto the tree which of it self the fruit hath not but is coÌ„tinually nourished kept in life by the sap moisture of the tree Such are the absurde opinions of our religious Iesuites who in effect together with the Schoolemen and latter Sorbonistes leaue vnto Christ nothing in the worke of our iustification but only this that hee openeth the way how enery maÌ„ may iustifie himselfe and so the gospel to teach nothing els Albert. â—ig de â—ust Ethius cont a Lutiâ—a but how men may iustify theÌ„selues by their own workes and this euidentlye appeareth vnto all men that will not bee wilfullye ignorant by these new and old termes or wordes of art which for this purpose the Papistes haue deuised Coun. trid sess 6 An raâ—dan con trident As workes of preparation or disposing causes of our saluation Charitie infused stirring vp our free wil and faith or the holy ghost knocking at the dore of our free wil which is also called the firste Iustice workes of congruence meeting with the first grace or with the preneÌ„ting grace These termes be equiuolent and haue all one meaning as also haue their second iustice and workes of condigne that answere the condition as well appeareth by the censure of the Iesuites of Colen the councell of trident sess 6 De operibus canon 7. cap. 6. canon 4. de fide ca. 5.6.7.8.9.12 13. Pigln de iust cont trident sess 6. de operibus can 7. et de imbecal iustificationss ca. 1. can 4. Pantheol g. Galâ— Bielan senten Durand in senten Li. The master of sentences lib. 3. distnct 19. Pantheologia ex sententia Thome Gabriel Biel lib. senteÌ„t 3. and 4. and out of others of the bottomlesse pitte an infinite table The like meaning haue they in their termes of faith Pighi de iust con trid de fide sess 6. Andrad ut con tridens formed vnformed begotteen of their free will and infused So that while in wordes they grant vs to be iustified by a formed faith as they terme if they pare the same so near that they leaue no thing therof but a naked name of saith void of Christs merits taking vtterly from vs iustifycation that is by the only faith in Christ which Iustification is the very sum of all true vertue and godlines But nowe forasmuch as Iustification before God is the continuall remission of our sinnes through the only faith of Christ as it is alreadye saide and that not in the beginning onely but continually so long as wee dwell in this life Mat. 6. and therefore Christ Iesus our Redeemer teacheth vs to cry from time to time forgeue vs our sinnes These Iebusiticall papistes and popish Sorbonistes doe herein therefore declare themselues to bee led by the three vnclean spirits as is alreadye saide of Anti christ and not by the spirit of god as they would pretend Gen. 12.17 Rom. 4. Galet 2.1 1. Cor. 1 For the spirit of god by S. Paul in the example of AbrahaÌ„ dauid vn to whom the remissioÌ„ of sins was accounted their only righteousnes before God and the a longe time after they were first ealied yea many yeares after they were reckned the seruantes and frends of god the the remissioÌ„ of sins is our only righteousnesse before god S. Paul applyeth the righteousnes of abrahaÌ„ that he speketh of vnto him 14. yeares after he was called out of carraÌ„ And further he saith the AbrahaÌ„ was at no time iustified by his owne workes for then he had somethinge wherein hee might haue gloried but he saith that AbrahaÌ„ was coÌ„tinually iustifyed before God by faith without works that he might always glory in the Lord. The same thing we finde in Dauid 〈◊〉 Reg. 18 Psal 81.32.18 â—0 143 Act. 15. Esai 6.64 that was a man eueÌ„ to the liking of God Of Esay also whom the Lorde had cleansed and yet saith he of himselfe among the rest of Gods Children we are all as an vncleane thing Mat. 20. Luk. 17. all our righteousnes are as futhie ragges And Christ our Sauiour saith that when wee haue done all that is commanded vs yet are we vnprofitable deseruing nothing For god is debtour vnto none And S. Paul of the regenerated man 2. Corrin 1.5 Psal 32. Coloss 2. Act. 13. in his owne person cryeth out saying Oh wretch that I am who shal deliuer me from this bodie of sin death He
saide not my workes of 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