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
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
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
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
Mardocheus serued Ammon and his posterity Finally as the Lord commaundeth the strumpet of Babilon to be serued â—poc 18. So shall they with peace and safetie raigne to the glory of God and comfort of his Church which they can neuer possibly doe so long as these Antichristian members doe abuse their clememcie and mercy as hetherto they to their great imboldening haue done Therefore of them Olim quod Vulpes oegroto cauto Leoni Respondet referam qua me vestigia terrent omnia te aduorsum spectantia nulla retrorsum As the wilie Fox aunswered the sicke Lion Well I say the steps of all men that trusteth theÌ„ maketh me afraid we see many noble personages destroyed by theÌ„ from their holy Caue returneth none in their felowship is nought but bloud and destruction We still therefore crie with the holy Ghost Tollite Vulpeculas Demoliuntur enim vineam Domini Out with the very Cubbs for they destroy the Lordes vineyard Fourthly as it were an other Hyrostratus by burning Diana her Temple or an other Curtius for a yeres pleasure with great pride and oftentation to leape desperatly into the Gulfe to win a vaine reporte or same emong the foolish people or as it were an other desperate Monke newe returned from hell shreuen and houseled to poyson King Iohn a most Noble and valiant Prince to the end he might through so vile and wicked a fact be accouÌ„ted amoÌ„g the popes Canonized saints doe these wicked and desperate Hipocrites attempt with losse both of body and soule to murther christiaÌ„ princes godly magistrats to be Regestred in the Popes Martyrologe to haue Graines Beades Medalles blessed plenary pardons giuen in their names These Hypocrites herein follow the steps of the desperate Iewes that wickedly and wilfully cast away themselues to saue the teÌ„ple which God would destroy Iosephus de bello Iudeico We may not therfore be deceiued with this desperate hipocrisie of theirs For hereof we haue infinite examples as of the Circumcilians in S. Augustines time of Thomas Becket Thomas More Iohn Fisher Fekton and such like Tertul. August whose desperate deathes may not commend them vnto vs for Martyres For not the death but the cause maketh a Martyre Last of all as these Iesuits the last brood of Antichrist doe with like hipocrisie seeme to forme their speeches vnto the Phrases of the Scripture and to vse the sentences of the holy scriptures to couer hide from the simple the vgly and Monstrous face of filthy popery that thereby they might with lesse suspition cure againe in the heartes of the people the deadly wounde of the beast which otherwise to doe the Diuell well seeth is vtterly impossible Thus Alberius Pighius Eruius Andradius the late Courcell of Trident and thus the late executed Iesuites attempted to perfourme But among the residue Raph Sherwin one of the foure executed at Tiburne for treason on Friday the first of December playeth this pageant most guilefully to the deceauing of a greate number then and there present 1581. and purchased by his deepe desperate Hipocrisse a commendation aboue the rest as though there had bin wrought in him before his death some fast of Christ and true religion But all was subtiltie an hipocriticall hipocrisse to leade the people from the detestation of his popery to a liking or a more tollerable iudgement thereof If Raph Sherwin good reader had meat according to the good fourme of words by him then vttered then woulde hee vtterly haue coÌ„demned mans merites inuocation of Saintes with the residue of his popety to that point belonging contrary to the persoÌ„ of Christe and free iustificatioÌ„ by his death This hee did not But contrariwise saieth he I die a good Catholique that is to wit an arrogant and an obstinate papist These last wordes of his gentle reader namely I die a Catholique doe well declare his meaning nothing to agree with his good forme of words by him first vttered Therefore one Master Edward Fleetewood a godly learned Preacher and I thought good by conference with Some of his fellowes yet remaining in the Tower to learne out by them his meaning in the good forme of wordes by him at his death vttred therby either to sift out the bottom of their Iesuitical practize or to giue occation vnto his fellows by his worses to repent and embrace the trueth and hauing coÌ„fereÌ„ce with Iames Bosgraue Iohn Hart Henrie Orton wee found their meaning in these good wordes vttered by Sherwin to be nothing lesse then to attribate our whole iustification wholly and onely vnto Christ as the good forme of his wordes did preteÌ„d but partly vnto Christe partly vnto them selues as in the discouery more plainely will appeare which thing all papistes haue heretofore done Sherwin therefore meant not and the rest of the Iesuites intend not to retract any thing from the grossenes of Poperie but guilefully and subrilly to vpholde the whole The Lorde of his great mercy speedily treade downe Sathan vnder our feete for the better ouerthrowe of this wicked king dome the full restoring of the beautie of Christes Church and comfort of his deare Children So be it Faultes in the First booke For Elegantur Legantur For gloriant gloriantur fol. 23 For purputea purpureâ— For aurea aureo For tui in fol. 25 For presed se presens For so let let fol. 32 For the dayes of Abraham he did in the dayes of Abraham fol 40. For Nicholas the second Leo the ninth and Nicolas the second fol. 40. For he had they had For his theirs For whosoeuer who euer fol. 41. Faultes in the Second Booke For wherein the exact rule of the Law Read wherein the righteousnes of man is compared wyth the exact rule of the Law fol. 2. For applicatum Read explicatum fol. 5. For your clamorous Read our clamorous fol. 11. For tempored Read tempered fol. 12. For credamor Read credamus fol. 16. For cum creditis Read per cum creditis fol. 17. For qui Read cui fol. 33. For their Read the. For leud tent Read leud entent fol. 37 For penerall Read generall For then deuils Read then the deuils fol. 38. For hec loquitur Read hic loquitur fol. 38. Sherwins confession I Acknowledge that in me and of me there is nothing but sinne and abhomination and J trust onelie to be saued by the death and blood shedding of Iesus Christ The discouerie of this Confession FIrst for the better vnderstaÌ„ding of their sudtilitie wee must remeÌ„ber that of iustificatioÌ„ before God they make three differences The first wherein the righteousnes of man is compared with the righteousnes that is in God Albertus Pighius de fide iuscifi Concil Trident sess 6. And thus they confesse that no creature is righteous before God compared with his righteousnes The seconde wherein the exact rule of the lawe that is absolute perfect And mans righteousnes compared vnto this they confesse