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
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
gainsaie this erronious and newe doctrine And on the coÌ„trarie part the Bishops Cardinals Monks and Friars vvith all the rest of the clergie as the ministers of Antichrist did by tirannie general Councels false diuelishe miracles cause the Church to receiue this opinion of real presence vvhich before that time vvas strange and vnknowen THE OBIECTION ON the other side if in the first sixe hundred yeeres the Christians had belieued as the Lutherans Protestantes Swinglians now do he that had first begon to haue taughte the real presence of Christes bodie bloud under the formes of bread wine must at that time haue bin noted and reputed for an heretike he must haue bin conuinced by some general or prouincial Councell kept either in the East Church or in the West the Preachers and Doctors of that age shuld hans written against him THE ANSVVERE THe diuersitie of these names deuised by the Papists with a number mo besedes as Caluinistes Hugonites Prescisians and vvhat not bring no new articles of faith or diuersitie of opinions into the vvorld or be deuided in substaunce of Religion Martin Luther onelie excepted in one poynt but holde and teache the auncient and Catholike faith deliured by Christ and his apostles in the canonicall bookes of th' olde the new Testament wherin they continuallie heare the voice of the true shepheard and sauiour Christ Apoc. 9. 18. Esâ—â— 16. and vvhereby they knowe the Romish church to be the sinagogue of antichrist therfore being warned by the scripture they flee from it as from the bottomles pit of darknes and denne of vncleane beasts from whence these fiue hundred yeeres there hath flowed vnmeasurable stormes of Sectaries aswel disagreing in substance of religion worship as in name and profession as appeareth by the Premonstatenses Augustinians Dunstinians Benets Bonames Monkes blacke white Barnardines Franciscanes Benedictes Augustine friars Crossed friars blackfriars white friars some beggers some lyers in steede of preachers some Mionres some obstinate with Hermites Ankors both men women with Nunnes of all sortes and last of all the secte of Iebusites and all these I saye with an infinite number besides who do differ in sect habite worship of God or dishonouring of God rather and substance of religion But if there be anie difference at anie time among vs it is onelie about suche remainders of Poperie as the misbegotteÌ„ bastards of Antichrist haue left among vs. In dede as the deare children and seruantes of God Galla. 2 Peter and Paule did sharplie contende about the reliques of Iudaisme euen so at this day some contention nowe and then ariseth among the preachers of the Gospell about some remnantes of poperie which for our great vnworthines God hath yet left amoÌ„g vs as he did leaue a remnaÌ„t of Cananites Iudicumâ—â— Hethites Iebusites to trie the children of Israel withal The myserie of iniquitie as the Apostle said did worke euen from the beginning with increase of loy tering laborers and decaie of faithfull pastors Cyprian saide in his time De delunia tontatioue dom Pinl p. 2. 2. Timi 3. Rarus hodie Phinies qui perfoderat impudicos rarus Moses qui occider at sacrilegos rarus Samuel rarus Iob rarus Noe flens cum Apostolo dico inmicos crucis Christi qui terrena sapiunt magistratus quorum deus venter est qui in hijs quae dicere nefas est elegantur gloriant At this day Phinies that may thrust through the shamelesse is seldome found Moses to slea the idolaters is rare Iob Aaron and Noe be verie thinne I saie vvith th'apostle vveeping the enimies of the crosse of Christ that sauer earthlie thinges teachers vvhose bellie is their God impudentlie reioyce glorie in those thinges vvhich once to name is vvicked venerunt periculosa tempora quae praedixit apostolus Math. 24. 2 Thess 2. Iohn 4. Apoc. 6. 9. the daungerous times vvhiche the Apostle foreshewed are come Yet before the generall Apostasie whiche our Sauiour Christ foretolde th'apostle S. Paule prophesied of and is so euidentlie described in the Reuelation did come there coulde no herisie no sooner arise but that the vvatchefull pastors did by and by note the autor therof by vvriting and afterwardes through the helpe of godlie Emperours in Councels both generall and nationall condemne such herisies vvith their authors as well apeareth by ecclesiastical histories For although the mysterie of iniquitie did euen in th'apostles time worke in the hands of Antichristes ministers yet throght the diligence of good pastors it vvas mightilie vvithstood but after the departure of these faithfull pastors through the negligence of such as afterward sought their owne ease vvith promotion and great dignities and falling fast aslepe with pleasure and securitie the enuious man found fit time oportunitie for the better sowing of his cokle darnel Apoc. 6. so that the ministery of the gospel decaied the truth was gretly darkned the church of God vvas not only vvith many corruptions superstitions defaced but became a pray vnto ra uening wolues which vtterly ouerthrewe the first beawty therof and chased banished and put to flight the true ministerie of the Gospel of Christ Matth. 7. 2. Thess 2. Whereby the man of sinne inuaded the temple of God sitting therein as though he had bin God After this I saie the noting and vvithstanding of heresie vvaxed much colder and for a time the churche or sanctuarie vvas troden vnder foote and the true members of Christes Church driuen into the vvildernes Apoc. 12. 13. vvher God did prouide a place for the same For after a thousand yeres ended Satan being for a time letten forth of the bottomlesse pit the man of sinne inuaded the Church of God as wel appeareth in the Reuelation Apoc. 6.20 whereunto agreeth manie writers of that age Arnolph in conci Lio Rauensi anno 1015. Arnolphus the Bishop of Aurelianense saide openlie of the Bishop of Rome Quid hunc in sublimi solio residentem veste purpurion aureo radiantem quid hunc inquam esse censetis Nimirum si charitate destitudtur solaque scientia inflatur extollitur Antechristus est in templo dei sedens sese ostentans quasi sit Deus What do you iudge of him that sitteth in so high a throne clothed in purple and shining vvith golde Apoc. 19. vvhat I praie you do you thinke of him truelie beeing voide of loue and puft vp vvith knowledge he is verie Antichriste sitting inthe téple of God bosting of him self as though he were God Eberchardus allo the archbishop of Salisburg said opély in the Coucel of Reginoburg Sub Pont. In concilio Reginolâ—â—rg an 12. â—0 tempore Frâ—â—er â—â— secuade Max. titulo pastoris pelle lupuÌ„ seuerissimuÌ„ nisi coeci sumus sentimus vnder the name of th chiefe or greatest Bishop except vve be blinde Math. 7. vve feele the most cruel vvolfe in the clothing or
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
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
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