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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

Philip. 1. which day he with all the rest of Gods deare children earnestly desired longed after 1. Pet. 1. as th end of all their trauel 〈…〉 the full perfecting of their regeneration to their euerlasting glory in Christ And to be short S. Augustine saith Aug. de peceatorl meritis remiss 2. Cor. 4. Non ex qua hora quisquis baptizatur omnis vetus infirmitas eius absumitur sed renouatio incipit à remissione omniū peccatorū c. sed si in ipso animo qui est homo interior perfecta in Baptismo nouitas fieret nō diceret apostolus etsi exterior homo noster corrumpi tur interior renouatur de die in diē profecto enim qui de die in diē adhuc renouatur nondum totus est renouatus Al our old infirmitie of concupiscence is not wyped away or consumed from that time that euery man is baptised but renouation beginneth at the remission of all sinnes But if perfect newnes might be wrought in Baptisme in the soule which is the inward man then would not the apostle haue said althogh our outward man be destroied the inward man is day by day renued for truly he that is yet daily renued is not as yet wholly renued And the verie forme of Sherwins confession doth euidently conuince these Iesuites and al other Papistes whatsoeuer of great blasphemie and wickednes For if there be nothing in vs nor of vs but sinne and abhomination and that we trust to be saued onely by the death and bloudshedding of Christe which is most true thē where is their infused righteousnes workes of congruence or preparations to forme fashion their faith where is their deseruing merits satisfying workes or works of condigne stirred vp and drawen foorth by their firste iustice There are none at all no not one they are all abhominable c. But this confession of Sherwins was vnto him selfe and is vnto the rest of his fellowes yet remayning as was their prophesie of Caiphas vnto him and the rest of the priests the Scribes and Pharisees which although it was both good and true the worke of the holy Ghost in that il man to declare the purpose of god for our redēptiō in the death of christ yet had both caiphas the rest of the pharisies a lewd tent and a contrarie meaninge in the vttering thereof euen to the death of Christ and presernation of their own state euen so these Iesuites notwithstanding the forme of good wordes they here vse there lyeth hid in their heartes a wicked and deuelish meaninge to the ouerthrow of Christes office and glorie as by the discouery therof hetherto hath wel appeared Now where the Papistes papisticall Iesuites obiect saint Iames they doe by a double Sophisme beguile themselues and others Mark 3. Exod. 8 c. 10. Ioh. 6. Act. 8. Mat. 10.26 That is to wit in this word Faith in the word Iustification For faith in that place of S. Iames is taken for such a faith as the Deuill hath as Pharao had as the Capernaits and such others that for a time beleeued and such a one as Iudas and Simon magus had and like vnto the Iesuiticall faith and I thinke worse then the Deuils faith They should doe well therefore and finde lesse damnation if they forsake with Iudas in playne tearmes the name of Christ call themselues no more Iesuites after so good a name but Iscariozites and Magozites accordinge to the substaunce of theire Religion For where Iudas solde his Maister but once and Symon Magus woulde haue bought the holye Ghost but once they doe it infinitely and neuer make an ende thereof Now to their sophisme first where S. paul in the example of Abraham taketh faith for the knowledge of god the assente vnto his word with trust or cōfidence therin wherby Christ is apprehēded S. Iames taketh it for a shadow of faith seperated from fiducia such a one as the papistical peneral or catholicke faith is which iustifyeth before God no more then deuils faith can iustifie S. Iames did not say that such men as hee spake of had Faith but hee sayeth What and if a man say he hath Faith which intrueth Saint Ieames importeth them to want Secondly Rom. 4. Gal. 3.4 S. Paul referreth iustification vnto God I haue saith he made thee a father to many nations euen before god And S. Iames referreth it vnto mē and therfore saith shew me thy faith by thy workes then bringeth the example of Abraham to conclude that by works in the sight and iudgemente of men we are iustified and not by knowledge which there hee calleth only faith And this agreeth with our sauiour Christ who saith Iam. 3 Mar. 5 1. Pet 2 Sic luceat lux vestra c Let your light so shine before men that they may see youre good woorkes and so glorifye your heauenly father Againe S. Paule and sainte Iames bring both an example but yet vnto diuers endes the one to proue that we be iustifyed by faith only without works and that before God the other to trie out a false hipocriticall shadow of faith frō a true liuelie iustifying Faith that neuer wanteth his works And this tryall hee maketh by woorkes which euer attend vpon a true Faith as the inseperable fruits thereof Etsi non precedunt iustificandū August de Fr. oper●bus sequuntur tamen iustificatū Although workes goe not before him that is to be iustifyed yet truely workes follow him that is already iustifyed And thus also doth S. Augustine interprete this place of S. Iames so doeth Thomas Aquinas Quest 76 Haec loquitur saith S Augustine de operibus quae sequun tur Fidem c. Vnde Apostolus ait Fide obtulit Isaac cum tentaretur Haec oblatio est opus testimoniū Fidei Iustitiae Saint Iames speaketh here of those workes which doe follow Faith Wherefore he saith Through faith Abraham offered vp Isaac wher he was tryed of God This oblation is the worke and Testimonie of his faith and iustificatiō Aquinas saith Opera iustificāt declaratiue Workes declare vs to be iustifyed Thus thou seest by the discourse of the Iesuiticall confession and opinion of Iustification drawen out of the Schoole of the Sorbonists that Sherwin meant nothing lesse in his late confession at his death thē that which the people for the most parte did suppose him to vtter If he had ment as the good forme of words doe to all good Christians importe why did he not first detest and condemn his Iesuiticall profession Why did hee not geue some open testimonie of repentaunce from his vile and detestable poperie For his forme of words is vnto his Iesuiticall Profession Popish Religion as contrarie 2. Cor. 6. Psal 37 Luk. 7.19.23 2. Reg. Mat. 3 Apoc. 14.19 as Light to Darcknesse trueth to Falshoode Christ to Beliall and he that will doe anye thing acceptable to God must first decline frō euil that he may do good So did Mary Magdalen Zache the Publican the Thiefe vpon the crosse and all penitēt sinners for so the Gospell teacheth But herein Sherwin followeth the practise of the holy Fathers of the Trident Councell and the sorboniticall Doctoures in whom the Deuil for the better vpholdinge of hys Antychristyan Sinagogue euen nowe beginninge to fall in all falshoode and Religious craftines goeth farre beyonde himselfe For they seeing the people beinge long oppressed with their superstitious Tyranny now by the continual preaching of the gospell in these last dayes to begin both to suspecte and to mislike the abhominations of their Popishe Religion thoughte it more then time to leaue the grosse and homelye tearmes of the Schoolemen and barbarous Predecessours in this matter of Iustification and to set a new Face and fine colour vpon that vile and corrupt matter by shewe of good woordes borrowed from the Gospell according to the time interlacing the same with new Distinctions and burnished Tearmes of arte so that except men do very carefully examine the same they are able to deceiue not the simple onelye but the wise and learned also Yea if it were possible euen the verye electe So skilfull are they to dissemble their meaninge by shewe and coloure of strange wordes and tearmes This maner of dealing thus dissemblinge and hidinge their owne meanings to the beguyling of the world is not good Reader that deuiding of Gods worde that S. Paule requyreth of the Lordes Ministers But contrariwise that braule of wordes and prophane clamors in vaine thinges tending vnto farther impietie wounding the conscience of the ignorant and greeuing the godlye like the frettinge of a Canker The Lord therefore deliuer his Church from the handes of such subtill workemen whose consciences are seared with obstinate hyyocrifie and guide it by his holy spirite in the labour of faithfull Pastors vntill the comming of his sonne Iesus Christ our Lorde to whome with the Father and the holy Ghost three persons and one eternall God be all glory and honor now and for euer LONDON ❧ Imprinted by Iohn Wolfe 1582.

the veritie of his bodie It followeth not that because his manhoode is inseperably vnited vnto his Godhead that therefore he is eurie vvhere as God And in the same place God and man is one person and Iesus Christ is bothe God and man and is therefore euerie vvhere as hee is God but he is in heauen in that he is man And again the same father saith Ibidem Doubt not but that Christe is in some one place in heauen bicause of the maner of his verie true or naturall bodie And in another place See you Christ ascending into heauen beleeue in him being absent truste in him that is to come and yet by his secret mercy feele him present Against the heretike Faustus a Maniche he saith that christ according to the presence of his bodie Aug. in Psal 46. Aug. contra Faustum lib. 20. ca. 2. could not be in the sunne in the moone and vpon the crosle at one time The same thing in effect doth the same Augustine vvrite vpon the Eplstle of S. Iohn Cirill also in diuers places Ciril super Ioan. lib. 2. cap. 3. lib. 6. cap. 14. li. 2. cn 21. as vppon Iohn in his seconde booke the thirde chapte in his 6. booke his 14. chapter 14. chap. affirmeth the same thing that Augustine doth touching the absence of Christ from vs in the reall presence of his bodie Idem in Ioan. Onp. 3. lib. 2. and among other things he saith Christ could not be present with his Apostles in the flesh after he had ascended into heauen vnto the father So saith Origen Origen in Mat. 1. that Christ as he is mā is not euerie day present but his diuine power that vvas and is in Christ is euerie daie present Vigilius saith also Vigilius contra Eutlchen lib. 1. that the sonne of God in his humanities is gone frō vs but according to his deitie he saith I am vvith you vnto the vvorlds end In the shape or forme of a seruant that he tooke frome vs into heauen he is absent from vs and yet notwithstāding he is both absent and present And in his fourth booke Vgilios lib. 4 If there be one nature of the vvord and the flesh how is it that vvhen the word is euerie where the flesh is not euerie vvhere For vvhen he vvas in earth his humanitie vvas not in heauen And novve because it is in heauen it is not in earth so certainlie is it not for vvee looke for Christ to come from heauen according to the same flesh which Christ vve belieue nowe to be vvith vs in earth according to his vvorde or in his diuinitie Therefore according to your opinion the vvorde is conteined in some place vvith his flesh or els his slesh is euerie vvhere vvith the vvord because one nature doth not receiue diuers and contrarie things into it selfe And it is much diuers contrarie and vnlike to be circumscribed in one place and to be eucrie vvhere for the vvorde is euerie vvhere but the fleshe is not euerie vvhere Whereby it appeareth that one and the same Christe consisteth of both the natures the vvorde and the fleshe This is the faith and catholike confession which th'appostles deliuered Simlokin Damast the martirs confirmed and the faithful do kepe vntill this day To these might be added Fulgentius Thrisost de spirit sancto Hiero. in explicat Simboli Fulgent ad Trastmind regem Damasus Chrysostomus Hietome Bartrame and Barnarde but these recited be sufficient to teache vs that Christes body bloud are not really present in the formes of bread and wine for if that vvere true then were it false to say that Christ in his humane nature is not now in earth but in heanen his humanitie is in one place in heauē The Church had Christ but a fewe daies with it after his resurrection according to his manhood He can not be in diuers places according to his manhood Both the natures of Christe are still reserued in their properties without confusion neither is the Deitie tyed to one place by reason of his humanitie nor yet is the humanitie in many places by reason of the deitie These things haue these fathers taught to be the catholike faith whiche faith by no means can stand with the real presence the real presence therefore is contrarie to our Christian faith Thirdly Liturgia Chrysest tome 5. this carnall presence is cotrarie both to the practise of the old Liturgie and also the words of the Popish Masle Th' olde Liturgies exhort the people to lifte vp their hartes from the signes into heauen saying Sursum corda Dionis ecclesiast Hierarchia cap. 2. the people answere Hahemus ad dominum We lift them vp vnto the Lorde And this was done that the people shoulde not so much fix their eyes vpon the signes present as their harttes vpon the Lord Christ being in heauen Nowe if Christ were really present in the bread Canon Missae Te igitur c. then vvere it not only vaine but vvicked also to exhort the people frō the place that is vnder or before their eies vvhere they say Christ is really present into an other place where Christ is far distant For if he be really in the bread then ought wee not onely with eies but also with hart faith and minde to seeke him there For if he be there then is he espeeiallie there for vs. But he is not there really therfore according both to the practise of th' olde Liturgie Masse in this point he is to be sought by faith in heauen Cellos 3. vvhere he is at the right hand of God Againe the popishe Masse doth twise after cōsecration make praier vnto God for those things that be before them Gabriel Bielin Cammom Miss namely the bread and vvine in this sorte First the priest crosseth the bread and the chalice fiue times saying In the memoriall of thy resurrection and glorious ascension Durandus ibidem super secreta Iodocus Clictouius ibidem super secreta Teigitur c. we offer vnto thee of thine owne giftes a pure hoste † an holie hoste † holie bread of eternall life † and the cup of euerlasting health † vpon the vvhich giftes we beseeche thee vouchsafe to looke cherefullie and mercifullie and receiue it as thou somtime receiuedst the giftes of thy iust childe Abell and the sacrifice of our Patriarke Abraham and that which the high priest Melchisedech did offer Again immediatly after the priest praieth in this maner We humbly beseech thee almightie God commaunde that these giftes maie be caried by the handes of thy holie Angels in thy high altar before thy presence or sight of thy diuine maiestie Now must this practise either denie the real presence of Christ in the bread and wine after their consecration or els vvith great blasphemie confesse that their priestes take vpon them to be mediatours betwene God the sonne God his father For they first