to the building vp of that kingdome of darknes For the Monkes Friars as they vvere the mainteiners and bringers in of the real presence euen so had they the whole gouernment vnder their Apollion the B. of Rome to do what they vvould Was not I pray you in this 500. yeres all true and sincere preaching of the gospel vtterlie extinguished except in some few that were saine to hide theÌ„ selues ouerthrowen in steede of holie scriptures preaching therof the true honor of god the vse therof was broght into the Church Monkishe dreames and Frierish fables as the legend of lyes the promptuarie of miracles such like wherby Gods truth his word were not only banished put to flight but with it al good learning in steede therof a Monkish barbarisme receiued a long time allowed as though the puritie of the Greke Latin toung had neuer bin vvhich nowe vve see vvith the Gospel to be restored againe For as their time vvas by the prouidence of God limited vnto theÌ„ so when it was ended then did God begin to ouerthrow their deuice that he might againe restore the gospel of his sonne to prepare the way for his comming to iudgement THE OBIECTION THe trueth is that all the Bishops of Rome yea al the Bishops of the whole world taught this to be his real bodie and this to be his blood And this faith dured from the last supper of Christ in al faithfull men This obiection is already answered vvithout any denying or direct impugning therof vntil Beringarius began to teach otherwise But his owne recanting and the three Councels gathered straight against him at Vercelles Towres and Rome do rather shew vvhat how constant the Catholike faith vvas of olde time in that behalfe then anie thing helpe and abetter the opinion of those men who now a daies endeuor to establish new inuentions of their ovvne THE ANSVVERE THat neither the Bishoppe of Rome neither yet anie other bishop or father receiued froÌ„ Christ and his Apostles anie suche grosse absurd opinion as is this real presence vvel may appeare vnto euerie simple man by that which is alreadie saide For there maie he sce that our fauiour Christ his Apostles the primatiue fathers the practise of the popish Masse Bartrame and others since his time teach vs that Christ in his humanitie in the real presence of his bodie is no vvhere but in heauen and can not possiblie be in two places or moat once And to haue denied this reall presence had bin no heresie by the iudgement of Scotus something before the last fiue hundred yeeres For he in one place vpon the tenth distinctioÌ„ thus concludeth Super dist 10. quest 1. Vnde est simpliciter herisis hodie sentire quod non sit ibi realliter verum corpus Christi Whereby to thinke that the verie bodie of Christ is not therein the hoste reallie is this daie simplie an herisie As who should saie there hath bin a time vvhen this real presence might vvithout touch of herisie haue bin denied It therefore is false vntrue to saie that the Bishop of Rome or anie other lerned man receiued this reall presence of Christ c. they learned it of the smoke that rose out of the bottomlesse pit as is aforesaid Also that this faith of theirs had not endured from the time of the last supper vntil Beringarius appeareth by that treatise of the sacrameÌ„t which Bartrame vvrote vnto Carolus Magnus Further how should that endure so long that at the last supper was vtterly vnknowen vnto the church and people of God as is afore largelie proued Whereunto I will adde these sayings of Origen Ciril Chrysostome and Augustine Secundum diuinitatis naturam non perigrinatur à nobis 〈◊〉 in Matth. 〈◊〉 33 â—â—â—il in Iohn 10 â—ap 7. perigrinatur secundum dispensationem corporis quod suscepit Christ according to his deitie or Godhead is no stranger or is not absent froÌ„ vs but in the dispensation of his bodie he is a stranger Etsi corpore absuero 〈◊〉 imperfect tamen presens ere vt Deus Although I be absent touching my bodie yet as I am God I vvill be present S. Chrysostome saith In sacris vasis non ipsum corpus Christi sed misterium corporis eius continetur The verie bodie of Christ it selfe is not conteined in the holie vessels but the sacrament of his bodie Super 〈◊〉 homil 50. And S. Augustine saith Dices quomodo tenebo Christum absentem quomodo in coelum manum mittam ibi salutem teneam fidem mitte tenuisti patres tui tenueriant carne tu tene corde Thou vvilt saie howe shall I holde Christ being absent how should I reach my hande into heauen that I might haue Christ sitting there streatch forth thy faith and thou hast holde of him Thy forefathers helde him in the flesh or bodily but holde thou him by faith and in thy heart These Councels vvhereof Rome or Laterane vvas the chiefe are so farre from signifying the constant faith of the Church before the sixe hundred yeeres that they vtterlie impugne the trueth in innouating new deuises altering and chaunging things that vvere before that time and condemning for herisie and vvickednes those things that before vvere holden and belieued for good and lawfull as vvel appeareth by their decrees Therefore these Councels and al other gathered by the Bishoppe of Rome his authoritie be as good lawfull vvitnesses in this or any other matter of controuersie as the Councell gathered by Annas and Caiphas and the rest of the priests at that time are vvitnesses against Christ our Sauiour To vvhom be praise for euermore Thus according to your Marginall note you are directlie answered in this matter and if there be any thing to be said or any exception to be taken against this it shall be further answered FINIS A DISCOVERIE OF THE IESVITICAL OPINION OF IVSTIFIcation guilefullie vttered by SHERWINE at the time of his execution Gathered and setfoorth by PETER WHITE verie necessarie and profitable for this daungerous time Seene and allowed according to the Queenes Maiesties Iniunctions ¶ VBIQVE FLORESCIT LONDON Imprinted by Iohn Wolfe and Henry Kirkham are to be sold at his shop at the little noâ—â—â— dore of S. Paule The Contentes 1 SHerwines confession 2 The first diuision of righteousnes imagined by the Papists 3 The Diuision of Iustification deuised by the SchoolemeÌ„ and afterwardes new burnished with other termes by Pighius Ecchius and other of their time 4 The Iesuiticall diuision of Iustification 5 The Description and Diuision of the Papisticall faith 6 The substance of the matter in all these Diuisions is al one with the Schoolemen latter papistes and Iesuites notwithstanding theire difference in termes or wordes 7 The termes or wordes of art vsed of the schoolmen the latter Papistes the Iesuites and wherein they differ in these termes and wherein they agree 8 That there is
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
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
and doth come to corruption For the vvine sowreth the bread mowldeth and is burnt Now for as muche as the humane nature of Christ is so inseperably vnited vnto his deitie that since his resurrection his humane nature is in no place but there is also his deitie it followeth necessarilie when that sowreth mowleth and is burned that is the reall bodie and bloud of Christ that the deitie also with the same sowreth mouldeth and is burned And by this means the glorified bodie of Christ which hath put off mortalitie and put on immortalitie is not onelie giuen to corruption and mortalitie againe but also the deitie is geuen vnto corruption vvith the same Next if there be a real presence then had Christ either two bodies one passible vvherein he died and an other impassible vvhich he gaue to his disciples or els vve muste saie vvith the master of sentences Magist sentenc lib. 4. dist 11. that the Disciples did eate a mortall and passible bodie Durand rational lib. 4. such as Christe then had and vve an immortal and impassible bodie suche as he nowe hath Now vvhether of these opinions be holden they are false and blasphemous First to say Christ had tuo bodies is monstrous against scriptures 2. Cor. 11. against fathers Secondlie to saie vvith the Master of Sentences that he gaue his disciples a mortall bodie and vnto vs an immortall bodie is falfe against S. Paule who saith That vvhich I receiued of the Lord do I giue vnto you for the Lord Iesus in the same night he was betrayed tooke bread c. Also if there be a reall presence then the vvicked do eate the fleshe of Christ and drinke his bloud yea mice yea hogges maie doe it Lib. 4. dist 12. Alex. de Hales parte 4. quest 48. Glossa desc 9. Guiller Verrel in sentent li. 4. dist 9. saith Alexander de Hales The Master of sentences is brought into a maze not knowing vvhat to saie in this matter Some other saie it is no inconuenience to saie the mouse eateth the bodie of Christ when she gnaweth the host Harding in his reply M. Harding confesseth that the vvicked yea mise and dogges maie eate the bodie of Christ reallie and in dede But whether they do or not for as much as it doth conteine no article of our saith but the vvhettinges of the scholemens wits it doth not preiudicate the trueth of Gods vvorde neither is hurtefull to anie mans iudgement saith M. Harding Thus it foloweth with great blasphemie and monstrous absurditie that the vvicked and mice do liue by Christ also for they eate Christ hogges and dogges maie do the same For Christ saith Iohn 6. He that eateth my flesh and drinketh my blood shall liue for euer But this conclusion vvhich by no meanes can be auoided if there be a reall presence is absurde and most blasphemous against the glorie of Christ the trueth of his vvord August super â—â—â—rens and th' authoritie of the fathers vvho saie that the euil receiue the sacramentes to their condemnation but they do not eate or receiue the thing signified by the sacraments Wherby it apeareth that no church or father either Greeke or Latin did of manie hudred yeres after the ascentioÌ„ of Christ peceiue or holde this grosse and absurde opinion of real presence Lastlie Scetus super seus lib. 4. dist 9. Durand rational lib. 4. 1. Cor. 2. Rom. 8. forasmuche as this reall presence dependeth vpon the intention of the priest consecrating vvhich intention by the opinion of the scholemen as vvell appeareth by Scotus Gabriel Biel Durand a number mo it is impossible to proue the same at anie time because no profe can be made of the mind or intention of anie man for no man knoweth vvhat man intendeth but God alone And it is impossible to knowe vvhat the priest intendeth vvhose intent as it is the ground and foundation of this real presence so is it most vncertaine yea more vncertaine then anie shadowe although twentie thousande priestes vvere consecrating at once for their mindes are more vncertaine then the bodie of anie shadow yea be it a vvether-cocke Experience hath so taught the papists the veritie of the wauering cogitations of their priests In briou in canâ—â— Missie that they haue in the secrets of their Masse deuised the stopping of their eares shutting of their eies for feare of distractions THE OBIECTION WEll it might be that same one in his heart thought amisse of that holie misterie and that somc fewe in corners also conspired against the tructh thereof as Wickliffe and some other like as nowe full manie maie be suspected to thinke that Christ is not the saut our of mankind But as no Christian teacheth openlie and in expresse wordes this day that Christ is not the redeemer of the world so did no man with the tolcration or authcritie of any spiritual Pastor in open pulpet preach write or professe hat the bodie of Christ was not present in the Sacrament of the altar if the Priest had once fulfilled the solemne benediction which our Lorde Iefus commaunded THE ANSVVERE WHat you call spiritual pastors I knowe not but well I vvote the Apostles of Christ the primitiue fathers Origen Tertulian Ciprian Irene Theodorete Chrysostome Gelasius Vigilius and Augustine Wickliffe liued in the yeere of our Lord. 1376. yea and Christ himselfe who vvas I thinke a spirituall pastor haue spoken against this reall presence not secretlie and in corners but openly in pulpits long before Wickliffes time Th'untrueth therefore of this vvell appeareth by that which hath alreadie bene saide Iohn 6. 1. Cor. 10. Christ himselfe reproueth the Caphernaites grosse opinion of eating his sleshe August super Ioan. cap. 6. drinking his bloud reall and carnallie and taught the eating drinking to be spiritual and by faith So doth S. Paule with the residue of the holie fathers and the practise of the first Church teach vs as is alreadie shewed a spirituall eating and no reall S. Cyprian saith super Psal 95. Cyprian de coena Nostra vero ipsius coniunctio nee miscet personas nec vnit substantias sed effectus consociat confoeder at voluntates Our coniunction and his neither blendeth the persons not yet vnites the substances but ioyneth the affections and coupleth the willes That Bering atius Wickliffe Hierome de Praga and Hus are noted among the first that preached and vvrit against the real presence more sharp lie and more plainlie then anie other before them had done proued not their vvriting and doctrine either to be false or new but rather cuideÌ„tlie declareth the time wherin th' opinion of this real presence beganne to bee receiued into the Chruch Against which corruptioÌ„ these men did most sharplie set theÌ„ selues and as the true ministers of Christe vvith the authoritie of the scripture the practise of the firste church and fathers did resiste and
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
others then the mainteiners of this idolatrie in worshipping the bread imagined a real and carnal presence and confirmed the same first vnder Pope Leo the ninth in the councel of Vercellence 〈◊〉 1033. wher an isfinite number of Bishops and Monkes were gathered together at that time Yea and long after there vvere two opinions or iudgements of this matter one sound and true holding a spirituall presence Damess 〈◊〉 14 〈…〉 licfiâ—atum an other false and vnture holding a real and carnal presence with the substance of bread vvine Then grew therein a third muchmore vvicked then the second and preuayled against the two formes that is a real and carnal presence by way of transubstantiation Of these three opinions speaketh the Master of Sentences Sent. lib. 4. dist 9.10 11. condemning the first which in dede in true and Apostolike for heresie the seconde he something misliketh the third he aduaunceth for the truth Super dist 9.10 11. Diuers other vppon the sentences do the same Linwode said Prouinc lib. 1. super cap. altiss infra Sciendum est quod de corpore Christi tres sunt opiniones We muste vnderstande that there are three opinions of the bodie of Christ vvhich are recited by diuers vpon the fourth booke of sentences By this you maie perceiue the opinion of real presence is nothing so certaine as the Papistes do pretend there is nothing as is already declared more vncertaine vnconstant variable But the propounder of these questions either is verie vnskilfull in his owne doctors or els verie vnmindfull of the olde Prouerbe Oportet mendacem esse memorem it behoueth a lyer to haue a good memeorie Damas li. 4 â—â— 1â— Conc. Lateran 1059. To returne to the naming of the first authors of the reall presence Damascine Pope Nicholas the second of that name by the counsel or rather the enforcing of Hildebrande After pope Gregorie the 7. in the first Councel of Laterane established this errour vvithout meÌ„tion of transubstantiation Then stoode vp Lanfranke bishop of Tucinense Anu 1083. and after of Canterburie and tooke vpon him the defence of this real presence as apeareth in his bookes against Beringarius Then Pascasius Anno. 1015 GuimuÌ„dus Algarus Adelmanus Vulfus Anselmus the bishop of Cantorburie Hugo with a number beside Then Innocentius the 3. pope of that name Lateran Cont. â—ag 1215. with the second councel of Laterane againe established this carnal and real presence by vvaie of transubstantiation then followed Gratian with his Decretals Cone Const Basil 1430. LoÌ„bard with his sentences Scotus with his questions vvho neuertheles saith it vvas no heresie before the great Councel of Laterane to haue denied transubstaÌ„tiation Petrus Commester AlexaÌ„der de Hales Cabriel Biel Durande vvith a milion of Locustes and idle belies beside and last of all the Councell of Trident with the vvhole rable of Iebusitical Seminaries Thus haue you both the beginners and the continuers of the real presence noted togeather vvith their time vvhich vvas the time of ignoraunce and greate darkenes the verie kingdome of Antichrist Apoc. â— vnto vvhom vvas giuen the keye of the bottomlesle pit out of vvhich this article vvith a nuÌ„ber mo did arise And this was not in the spring of the Gospell not in the time of the primitue Fathers but manie huÌ„dred yeres after their death yea three hundred yeres after the death of the reuerent father Beda vvas it before this reall presence could get rooting in the first degree Satan as in the yeeres before he had by heresies schismes and persecutions as I saide afflicted the Church so in the middle age of the Church he did inuade the same Apoc. 7. holding captiue at his pleasure suche as had not receyued the marcke of the liuinge God that suche as loued not the truth might be delighted in fables to their condemnation Apoc. 7. Ezech. 9. yet neither failed the rocke 2. Thess 2. nor the holie ghost ceassed to teach the people no more then did the dayes of Abraham when he vvas in Chaldee in the dayes of Israel vnder Pharao in the time of Helias vnder the wicked Achab and in the time of the Pharisees before and at the comming of Christ Math. 16 Genes 12 Exod. 1.2.3 4. 1. Reg. 19. Historia Euang. when he founde all thing belonging to true religion either cleane defaced or maruelouslie corrupted No more vnder the tyrannie of the pope did the rocke faile but still continued and the holie ghost did stil teache those that were builded vpon the rocke leauing those that vvere buylded vpon the sandes to be a praye for Satan in the hand of Antichrist That the Bishop of Rome vvith his Monkes vvere the first that openlie taught and confirmed th' error of the real presence Leu. 9. Nicholes 2. appeareth by Nicholas the seconde and his Monkes in the councel of Laterane is so euident that it caÌ„ not be gainsaid that vvhich he had once begon the same did his successours with like crueltie maintaine yea although God did from time to time stir and rayse vp Enoche and Elias vvho rebuked them of their madnes Malâ—â—â— 4. Apot. 12. We now shewe them vvhat Bishop began first openlie to teache and confirme this opinion who so euer before Nicholas the secondes time did heare of such a confession as he forced Beringarius to make vvhich afterwarde a number of the Monkish frierish rable did mainteine as appeareth by Lankefranke Ia lib. de sacramadâ—ersus 〈…〉 2. Lombardus 〈◊〉 Durand 〈◊〉 lib. 4. Gratian Lombarde vvith scholemen and Canonistes an infinite rable whereof some greatlie misliked of the ouergrosse by their owne iudgement opinion of Pope Nicholas who forced Beringarius to confesse that the reall bodie of Christ vvas not onlie broken sensuallie vvith the priestes handes but also crushed torne vvith the teeth of the receiuer Against this opinion diuers of the popes friendes haue taken exception saying Corpus Christi qui incorruptibile est non diuiditur in partes vel dentibus laceratur sed fractio potest fieri in ipsa forma sacramentalis panis The bodie of Christ is incorruptible caÌ„ not be deuided into partes but the breaking maie be said to be in the verie forme of the sacramental bread In sequente Missae corporis Christi vers 14.15 20 Thomas Aquinas Manet tamen Christus totus sub vtraque specie a sumente non concisus non confractus noÌ„ diuisus c. Nulla rei fit scissura signi tantum fit fractura c. Christ remaineth whol vnder both the kindes not crushed broken or deuided of the receiuer c. No breaking or fraction is made of the bodie the signe is onlie brokeÌ„ c. But yet notwithstanding this mislike so great was the blindnes and corruption of that time that who soeuer could do anie thing in the popish kingdome shewed his skill that vvay
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
is found vnrighteous and altogether vncleane Vnto these two righteousnesses whereof the one is in God him selfe the other absolute in his lawe doe they refer all the places of scripture condemning mans works and righteousnes And do further acknowledge that man is vtterly vnable to fulfill the lawe in this perfection Then do they imagine an other righteousnes before God according to the rule of Gods iustice tempered and framed to our infirmities to be the rule of our life By this neither bicause no man fulfilleth euery part thereof is any man iustified they confesse Then after this diuisioÌ„ they proceede vnto others wherein they would seme to mislike the Scholemens corruptioÌ„ in this matter of Iustification for being pressed with the manyfest light of the word in this poynt so farre as they can not denye vs to be iustified only through Christ yet hauing their harts hardned Exod. 7.8 they do with Iames and Iamores withstande the truth seeking still by showe of newe words strange termes to couer the vgly opinion of the scholeâ—â—en concerning iusrification and to seâ— a newe colour thereon for it is the very foundation of all popery and popislâ— abominations Therfore with all dâ—igence do they garnish it as the three vncleane spirites proceding out of the Dragons the beasteâ— and false prophets mouth Apoc. 16. will giue theÌ„ vtterance Some of them as Albertus Pighius â—ighius de iust â—ickaus coutra â—utherum Conc. Trid. ses 6 â—a de inerem custi Can. 9 10.11.12. â—narau in Conc. â—rid Ekchius and others of their time deuide Iustification into two paries whereof the first they wholly attributs vnto Christ the seconde they appoint vnto them selues as the disposers thereof Others of them as the Couneel of Trident Alphonsus the Censure of Colen Andradius with this last broode of the Iebusiticall locustes by a distinction make two iustifications which they call primam secundam the first and the second But before I enter the description of this second diuision for breuitie sake and to auoyde tedious repetitions I will diseouer the first whereof as it is saide they make two parts one belonging vnto Christ as the onely worker thereof the other belonging vnto them selues as the disposers of the thing already wroughte and offered vnto them by Christ Concerning the first part that belonging vnto Christe Conc. Trid scsâ— 6. they say that by his death and bloudsheding we are redeemed from the captiuitie of the diuel and eternall death and reconciled vnto God and beeing voide of al righteousnes in our selues in him and through his righteousnes onely we are iustified that he only may be our iustification redemption and sanctification before God and this without anye deserte of ours Albert. Pigh de fide iustificas And therefore in this parte belonging vnto Christe Vnicum nobis salutis nostrae solidum est fundamentum â—ighiusibidem He is the onely sure groundworke of our saluation In the respect of this part of our redemption Ibide 〈◊〉 saluation quatenus ex Deo Christo as Pighius and other she Papists coÌ„tesse in so much as it is of God and Christe SheÌ„rwin confesseth ther was nothing of him or in him but sinne and that he onely trusted to be saued by the death and bloudsheding of Christ But now touching the application hereof which is she second parte Sherwin and the rest chalenge vnto them selues so leaue Christ but one parte of our iustification and in this point standeth the confrouersie betwene them and vs concerning our iustification and with Sing subtiltle they beguile them selues and others Therefore that this subtilty may plainely appeare vnto the very ignoraÌ„t here foloweth Pighias his owne wordes concerning this matter Hactenus de redemptionis ac salutis nostrae in Christo nobis redditae misterio c. Vt existimo satis applicatum est nunc de eodeÌ„ quarenus ex nobis pendet c. Hitherto hath it as I thinke bin sufficiently entreated of the mysterie of our redemption as it is geuen vnto vs in Christe and now will we handle it in that which depedeth vpon our selues And this parte they terme the disposing cause of our saluation Pâ—â—bius de fide 〈◊〉 which they say standeth vpoÌ„ two branches namely faith and workes in those which be of yeres of discretioÌ„ But in children they say that the 〈…〉 of â—â—ptisme is the disposing cause and therefore they wickedly denie saluation vnto children departing before baptisme Iâ—â—â—â—â— de sacraâ—â—â—â—â— fol. 200. Their fayth they diuide into two sorts that is in fidem acquisitam infusam Acquisitam they define to be an habite of the minde whereby we certenly without wauering assent vnto those things which are from God eyther in his worde or by tradition reuealed vnto the Church for our saluation And they call suche a faith the Catholike faith whiche is of our selues say they and staÌ„deth of the assent of our will and reason and so is it a perfecte faith depending greatly vpon mans freewill And these two partes are diuers things and are distinguished yea somtime seperated from workes from fiducia which foloweth faith that worketh by loue and yet neuerthelesse is Catholike Conc. Trid. ses 6. Canon 6. â— and perfect but yet informis and so soone as workes are thereto ioyned they cal it formatam and so iustifieth For so long as it is informis that is without works it iustifieth not although it be both catholike and perfect which perfection as they say may be in sinners Now their catholike faith ioyned with workes which they call a formed faith they call their preparatiues 〈◊〉 oure saluation and these preparatiues they terine the disposing cause of our saluation wherby we receiue the holy ghost ether in hearing the worde or without the word by the sacraments Pighius de side iustitia and wheresoeuer these disposing causes are present ther the holy ghost is neuer absent and where they be not there is the holy Ghost absent And thus say they doth God impute our saluation vnto our workes in respect of that part depending vpon our selues Thus iustification Cone Trid ses 6. cap. 6. Tal Tilmus esacra lib. 4. which is temission of sinnes reuouation and sanctification folowe the preparing and disposing causes by a voluntarye receuling of grace For say they we are iustified by faith and charilie together as the disposing cause of our iustification or as the necessarye meanes to obteine grace of iustification but rather by charitie then by faith because charitie goeth before our iustification as a necessary cause to obteine at Gods hand in Christ the grace of iustification and adoption of his children And further they affirme that God doth first require our owne workes vnto whiche he proiniseth that his grace shall not be wanting For although Christ be made the full parfeet and sufficient cause of our iustification in so muche as in
him is yet is he effectual vnto none but vnto such as through these preparations and workes receiue him being with that condition offered vnto them For all the promises of our saluation are euerywhere conditional and not absolute Pighius de sile iusti fol. 17. And further they say that in the matter of iustification there is no more attributed vnto the faith whiche respecteth the promise of God touching Christ his death passion and resurrection then vnto that faith which respecteth any other promise of God what soeuer Thus muche of their faith which they call acquisitam Nowe their faith infused is not of our will Iohan. Damas lib. 4. cap. 11. nor the habite of our minde c. but the gifte of God for the benefite of the Church in working miracles and is nuâ—bred among the giftes of the holy ghost Abacuk 2. Rom. 1. Pighuis de fide 〈◊〉 at Conctl Tridens sessio 6. But that faith whereby the iust man liueth by the whiche onely euery one of Gods children layeth holde of their iustification in Christ they vtterly reiect calling it speciall hereticall and wicked First the substaunce of the matter aswel to the scholemen as to the later Papistes and Iesuits is one but the termes or wordes of Arte as I maye cal them are somtimes diuers and proper vnto some one of their opinions and some common vnto them all They all agree both the scholemen and the rest that Christ hath sufficiently of him self wrought our iustification and offereth the same vnto vs conditionallye Pighius de iustifi Eckius contra Lutherum Concil Trident. de increm iusticu Canon 9.10.11.12 Andrad in Trie Cone sententiâ—â—â— li. 3. distinci 19. Gabriel Biel 〈◊〉 sent l. 3. dist 32â— knocking at the doore of our conseience by the holy Ghost to moue vs to receiue it and this knocking the scholemen call gratiam primam gratiam preuenientem and gratiam operantem the first grace the preuenting grace and the grace working alone where the holy Ghoste moueth and stirreth our will and indeuours Albertus Pighius and others called it iustification belonging to Christ offered vnto vs. The Councell of Trident Andradius and the Iesuites Pantheologia in sent Thome called it the first iustification which is wrought as they saye by the infused righteousnes of Christ which they call Charitie in hering or cleauinge to vs. Then those workes which the Scholemen call Merita congrui workes of congruence Pighius the Councel of Trident and the Iesuits call workes of preparation and the disposing cause of our iustification Then those which the scholemen did terme works of condigne Pighius and those of his tune terme the answering of the condition of our saluation The Councell of Trident Andradius the censure of Colen the rest of the Iesuites call the second iustice or iustification which staÌ„deth as they say not in the free remissioÌ„ of sume but in satisfying and further deseruing and meriting of eternall life as was saide before Therefore sayth Gabriel Biel Iusentens lib. 4. Anima gratia informata per actum à voluntate simul elicitum de coÌ„digno promeretur vitam aeternam The soule infourmed by grace doth through worke drawn out of the voluntarie wil and grace together deserue euerlastinge life The discouerie of the second Diuision WHere the censure of Colon Andradius Opinio Iesuiterium de infuse iustâ—tiaâ— Consura Colon Andrad in Conc. Trid sâ—s 6. other such deuide iustification into the first and second iustice or righteousues they say the first iustice is that inheringe and abiding iustice wherwith the vnregenerated man is first infused receuing the habite or qualitie of infused charitie and this righteousnes they say is not the remission of sinnes onelye but sauctificatioÌ„ of the inwarde man wherby he is both called iust and is so in deede and this righteousnes they call charitie abiding or inhering to the inwarde man And when the Scripture saith that faith is reckned vnto vs for righteousnes it meaneth nothing els say they but that the qualitie of righteousnes is infused into vs for God vouchsafeth the faith that hee findeth in vs worthy to be infused with righteousnes that inhereth or abideth wherby men are iustifyed The second iustification they say is the exercise of the infused charitie bringing foorth good workes wherby the second iustice both is and ought to bee had And this righteousnesse doth merite more then the first infused righteousnes for it deserueth euerlastinge life as a due rewarde thereof and this not by faith alone as at the first but by faith and workes together which deserue remission of sinnes and satisfie Gods iustice for the same c. This seconde iustice the Schoolemen terme meritum ex condigno merite of condigne In the appearance of the diuersity of these opinions which in trueth is nothing in substaÌ„ce but a shew of wordes change of termes we must good Reader for the auoyding of subtile laberinthes obserue what is common vnto them all aswell Scholemen as the rest what is proper or peculiar vnto each of them by themselues wherin they differ or agree among theÌ„ selues or with the Scholemen whose grosenesse they worlde seeme to mislike So shall wee without tedious repetitioÌ„ both vnderstand their meaning and with breuitie discouer and conuince their falshode The termes or words of art proper to the Iesuites the councell of Trident Andradius and others of that race Iustitia prima Iustitia secunda Charitas infusa inherens The first Iustice the second Iustice Charitie infused cleauing to vs termes proper to the Scholemen meritum congrui meritum condigni merite of congruence and merit of condigne Termes common vnto all the Papistes as Gratia prima gratia secunda gratia preueniens gratia subsequens gratia operans gratia cooperans iusti tia infu sa inherens fides informis fides formata fides accuisita fides infusa The first grace the secoÌ„d grace the preuenting grace the following grace the grace working by it selfe the grace workinge with our wil or indeuour iustice infused and cleauing to vs faith vnshapen and formed faith faith gotten of our selues and faith infused faith generall and faith speciall Thus because they woulde seeme to say something and to be doctors of the Lawe they leade both themselues others into an endles laborinth ofiangling words and vain termes knowing not what they speak neither whereof they affirme but these Sophismes haue the Sorbanists first inuented and your clamarous Iesuites now follow that by shew of wordes and termes without sence they may seeme to auoide such conâ—â—â—sioÌ„s as the true sence of the seriptures for the confusing of their papisticall opinions doth recessarilie enforce vpon them Now it remayneth therfore gentle Reader that I shortlie and brieflie confuse these Sorbonicall and Iesuiticall sophismes and that not by words termes as their manner is to delude their hearers but by euident and