AN ANSWER UNTO CERTAIN CRABBED questions pretending a real presence of Christ in the Sacrament: Lately propounded by some secret Papist, to the great troubling of the consciences of the simple.  
Together with a Discovery of the jesuitical opinion of justification, guilefully uttered by Sherwyne at the time of his execution.  
Gathered & setfoorth by Peter white, very necessary & profitable for this dangerous time.  
Seen and allowed according to the Queen's majesties Injunctions.   fleur-de-lis 
¶ VBIQVE FLORESCIT.  
LONDON Imprinted by john Wolf and Henry Kirkham, & are to be sold at his shop at the little north door of S. Paul.   

To the Right Honourable the Lord Ambrose Dudley Earl of Warwick, Master of the Queens Maiestres ordinance, & Knight of the honourable order of the Garter, & one of her majesties Privy Counsel, Peter White desireth from God in Christ Jesus continual increase of true godliness, with much honour in this life and in the world to come, the Crown of eternal Glory.  
THe shortness of Satan his time (most noble Earl) in this world by his extreme rage, wherein in these days full of all danger he goeth far beyond himself, may very well appear. 
Apo●al. 〈◊〉  In which short time no doubt, he will so bestir him, that the very depth of his crafts and mischief shallbe instantly employed to the disturbance of the Church of God, & the upholding of his own kingdom (now ready to fall) in that he possibly can, either in himself by continual temptation, or in his instruments and members, by seditions, conspiracies, treasons, hypocrisies & dissimulations in all things but especially in matters of religion, 
Ephes. 6.  which S. Paul termeth spiritual craftiness in heavenly things. Which thing is most evident in these last messengers of his, the jesuits or rather jebusites, the very dregs of the bottomless pit, led by the unclean spirit of error, which do not a little disturb the poor flock of Christ, marvelously disquiet and trouble the consciences of the ignorant, and occupy with novelty the heads of the multitude by their secret conferences, where they have access: and by their pamflets and libels spread abroad, where they themselves cannot come: whereunto is adjoined one other perilous mischief, namely the working hand of the dissembling Papist, and Atheist, whereof the one being dispensed withal from the Pope to conform themselves often times outwardly unto the laws, that thereby they may the safelier and without suspicion further the jesuitical attempted enterprise, is the very mischief of our time. These insinuate themselves oftentimes into such places wherein they can do harm, and by flattery win great credit in the world, and ever as opportunity serveth, they give the Gospel a blow, so that sometime they wound dangerously to the great hindrance of true doctrine, and the again renewing of Popery. These they be (right honourable Earl) that are the very poison of our time. The Pope by his jesuits and seminaries, without these is altogether lame and can do nothing. The simple papists although obstinate, and refuse for conscience to come to the church, in respect of these are nothing. These under colour of law dare boldly, and impudently impugn God's law, these deface the preachers, discredit the ministery, seduce & deceive the people, so that where any one of these is of credit or countenance in any parish within this land there the minister travaileth in vain, his doctrine is without credit and fruit be he never so painful. There is nothing but brawls and contention, there the people have their minds alienated from the preacher unprepared to receive the Gospel, and very ready for these seminary jesuits. This poisoned infection (right noble Earl) must either have a speedy & strong purgation, or else it will breed into an incurable leprosy. It is now past recovery by preaching & travel of the minister. For thereof is made either a scoff or else a matter of course without fruit, therefore the sword and authority of the strong magistrates, joined with a fervent zeal of God's truth, must cure this infection: the preacher is too much in contempt, and the inferior magistrate too weak to remedy this mischief, which if it be not in time provided for, will bring this flourishing realm and church of God therein nourished under our gracious Deborah unto such miseries and just deserved plagues, 
3. Reg. 18.19.20.21.22.23.24. Paral. 28.29.34.35.36. jerem. 52. Thren. 1.2. Cant. 2. 2. Corr. 11. prover. 12.  as the sufferie of like hypocrites in the days of Ezechias and good josias did bring the kingdom of Israel unto. For these be those foxes that Solomon would have taken forth of the lords vinyeard least they utterly spoil it. These Bee Operarij dolosi that can and will dissemble their countenance agreeable unto the time, whilst they set forward the decay, and seek the overthrow of our happy time, and no marvel hereof for the devil himself is transfigured into an angel of light to further his own purpose. Therefore every one of God's children in his place and calling, are to oppose themselves to their uttermost against these and such like enterprises of Satan: The godly magistrates in the zeal of Phinies and jehu with the sword to suppress these new sprung jesuits 
Numb. 25. 2. Reg●m. 10.  (as her gracious Majesty with her honourable and godly counsel have necessarily begun to do) and withal to root forth of this common wealth these disguised Gybeonites, 
josu. 9 judge 13. 1. Reg. 18.19.  and dissembling Ephramites, that can not, or will not pronounce shibboleth rightly, and as they should do. The Bishops, preachers and ministers with the spirit of Elias painfully to gather the dross and popery again (lately scattered by these Seminaries) out of the hearts of the people, both by preaching & writing, and in like sort to enforce the true doctrine of Christ his Gospel earnestly upon them: so shall the lords business be done with effect, and the Lord will withdraw his curse from us, which we have justly deserved for doing his work hitherto so negligently. Herein I thought I could not any way bestow my travel better for the time, and more for the profit of god's Church, then to answer certain crabbed questions, touching a pretended real presence, subtly penned by some secret enemy, to the troubling of the minds and consciences of the simple. Wherein I have also added a discovery and confutation of the subtlety of the jesuitical opinion of justification, guilfullie uttered a late by Sherwin at his death. But by Albertus Pighius, and others very dangerously long ago at large put forth to the hurt of many, which answer I have offered unto your Honour, not as things worthy of such a parsonage, but that under so good a protection they may with more favour come into the hands of many, presuming greatly herein of your accustomed clemency, always coupled with the fervent zeal of true religion. Wherein the Lord daily more & more increase your godly zeal to his glory, your own felicity, and the great comfort of his Church. Amen.  
Your honours most humble and faithful Orator, Peter White.   

The Principal contents in this Answer.  

1 First the Papists leave the written word & fly unto unwritten verities.  
2 Secondly to cleave only to the written word of God in matters of Faith & Religion is the infallible mark of Christ's true Church.  
3 Thirdly that the doctrine of the real presence is false and untrue, against the truth of Scriptures, and Fathers, against the certainty of the natures of Christ's person, the truth & being of Sacraments, full of blasphemous absurdities, renewing again sundry wicked heresies, it is also variable and most unconstant.  
4 Fourthly of the manner of Christ's presence in the sacrament of his body, that it is agreeable with the nature & properties of his person, with his presence in Baptism & in his word and that as it is certain and true, so most effectual and comfortable.  
5 Fiftly who were the first inventors of the real presence and how it was thrust upon the Church, and confirmed with their name & age.  
6 Sixtly that this carnal presence hath been at all times, and since the springe thereof resisted by godly learned men, as other corruption have been.    

THE OBJECTION.  
FRom the beginning of the Christian church, until the year of our Lord. 1517. all that on the earth professed openly Christ's Catholic faith, did believe as well in the Greek as in the Latin Church, the real presence of Christ's body and blood under the forms of bread and wine after consecration duly made. 
If this be tru● then the matte● is at an end. But if you think i● untrue, then answer directly to the matter following.  This faith of theirs was preshewed by the delivery from hand to hand of that doctrine, ever since the beginning of the Christian Church, and was maintained by the preaching and writing of the learned Fathers, and pretested by the godly Honour which the Christian people gave to the said Sacrament in the time of Mass, or otherwise.   

THE ANSWER.  
THese Obiecters (good Reader) at the first as it were the ground of all their religion (which in truth it is) leave the Scriptures, knowing that by them they can not prove, th'articles of their religion, and fly unto unwritten verities, and traditions delivered from hand to hand, and thereupon they lay their foundation. So that and if thou wilt give them leave this way to proceed, 
spoe. 13. bess. 2.  they can easily prove what they list under the name of tradition. Yet such is the deadly wound, that the sword of God's spirit hath given the beast, that all their traditions and unwritten verities, are manifest and directly contrary unto the word of God. We must therefore in all things belonging to faith follow the counsel and example of our saviour Christ, of his Apostles, the believers at Thessalonica, & of all the primitive and ancient fathers, our Saviour commandeth us to search the Scriptures, he proveth the necessity and truth of his office, death, and resurrection out of the Scripture. He reproveth his Disciples because they were dull and, slow believers of the Scriptures. 
john. 5. Luk. 24. & 4. Act. 17. 2. Timoth 3. 1. Timoth. 3. 1. Pet. 1 3. Pet. 1.  3.  The Apostles send us unto the Scriptures. The Thessalonians are greatly commemded for searching the scriptures, and making trial of S. Paul's doctrine by the Scriptures. Sermo Christi inhabitet vos largo, (saith S. Paul) Let the doctrine of Christ dwell in you abundantly. The Scriptures were written (saith Ireneus) that they might be fundamentum & columna fidei, 
l.b. 3. cap. 3.  both the foundation and pillar of our faith. 
Aug. super joan. tract. 49.  When Christ our saviour did and taught many things, electa sunt autem quae scriberentur, quae saluti credentium sufficere viderentur. Truly those things that are sufficient for the salvation of the believers are chosen and written out. In this respect did the ancient fathers against all heresies lay themselves upon the Scriptures. 
Tertul. de resur. carnis. lib. 1.  Ex scripturis arguuntur haeretici, Heretics are by the scriptures reproved. And as Tertullian writeth: 
De spiritu sanct●. Ciril super joan. cap. 16  Aufer denique haereticis quaecunque Ethnici sapiunt, ut de scriptures solis sistant quaestiones, & stare non poterunt. Take from the heretics the things they have common with Infidels, and force them to ground their faith upon the Scriptures only, and their questions shall not be able to stand. 
●●ill super 〈◊〉. 16  No man (saith Chrisostome) may without the Scriptures pretend the holy ghost. 
August ibi. lem  Non aliam quam Christus docuit disciplinam sequetur, nec alias feret leges: he shall follow no other doctrine than Christ hath taught, he shall give none other laws. And S. Jerome upon the words of Saint Paul: If an Angel come from heaven, etc. Non dixit si quis docuerit contra, sed praeter, & supra. He said not if any man shall teach contrary, but besides that already is taught. And again, Post Apostolos quamuis sanctus sit aliquis, quamuis disertus, non habet authoritatem, avoniam dominus narrat in scriptures. After the Apostles though a man be learned and holy, yet hath he no authority, for the Lord doth teach in the Scriptures. And Tertullian, 
●e prescrip. ad●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 quicquam ex suo arbitrio, quod inducerent eligerunt, sed acceptam a Christo disciplinam fideliter, nationibus assignaverunt. We must not only bring in nothing of our own heads, & pleasure, but also not receive or choose those things, which have been so brought in of others. We have the Apostles of Christ authors whom we must follow: who also brought in nothing of their own inventions, but that doctrine which they received of Christ, did they set down unto the people. We therefore continually 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 utrique credimus, utrique consentimus, utrique seruimus, ibi quaeramus ecclesiam, ibi discutiamus causam nostram. We must not believe that which this man and that man affirmeth, but that which God himself teacheth us to be true. We have the word of God, whose authority we believe, to whom we do consent, and whom we obey, there must we seek our Church, there must we sift and examine our cause. Nos nova omnia quae Christus non docuit iura damnamus, quia fidelibus via est Christus. We justly condemn all new things that Christ taught us not: for Christ is the way unto the faithful. And because he hath not taught this Real presence, we condemn it as you shall see. For the Lord hath said, 
〈◊〉 12. & 13.  Non facietis singuli quod vobis rectum videtur, hoc tantum facito domino, nec addas ad illud, neque minuas ex eo. You shall not do every man what seemeth good in your own eyes, But that which I command you, that shall you do unto the Lord. Thou shalt not add therefore any thing unto it, neither take any thing from it.  
This first position, namely that from the beginning, etc. is false and contrary to the testimony of the Scriptures, of Fathers, th'articles of the Christian faith, the practice of the old Liturgies, yea to the popish Mass, and agreeth with the errors of Martion, Valentinus, and such like: it is also contrary to the nature of a Sacrament, it draweth with it a number of blasphemous errors, touching aswell the deity as the humanity of Christ.  
The Scriptures do teach us, that Christ, before his passion did tell his disciples, that in the real presence of his natural body, 
john. 14. & 16. & 17.  he would leave not the world only, but them also. For in his prayer immediately before his passion, he uttreth these words: Now am I nor in the world, but they are in the world. And I come unto thee, keep those, holy Father, whom thou haste given me, that they male be one even as we are one. 
john. 12.  When I was with them in the world, I kept them in thy name. And a little before he saith, I leave the world, and go to my father. The poor shall you always have with you: but me you shall not always have.  
And according to these sayings of our saviour Christ. S. Luke saith, 
Luk. 24.  that he ascended up into heaven.  
S. Mark saith, 
Mar. 1●.  he was taken up into heaven, and sitteth at the right hand of God.  
The Angels said, he should come in such visible manner, as his Apostles saw him taken up.  
S. Peter saith, 
Act. 1. & 3.  heaven must hold him until the restoring of all things.  
S. Paul saith, 
Hphes. 4. Colos. 3.  that he is on the right hand of God above the heavens, and continually appeareth before his father for us.  
The Articles of our faith sale, 
Hebr. 8. & 9 & 10.  he is in heaven at the right hand of God his father. Which saying can not be true, if Christ be really present under the forms of bread and wine.  
Also S. Paul saith, 
1. Corinth. ●●. huseb. in hist. ●●cle. lib. lica. 2. August. super Loan. homil. 26.  the children of Israel being in the wilderness, did eat and drink the self same Christ that we now do: but if we do it really, under the forms of bread and wine, then is it not true that S. Paul said, for the body and blood of Christ was not then really conceived in the womb of the Virgin Marie, therefore not of them really eaten. Therefore it followeth necessarily, that they and we do eat the self and the same Christ, and that it is spiritual that we eat, and not real.  
S. Paul saith, it was spiritual. S. Augustine saith, although the outward signs of the Sacraments of the Israelites: and our Christian sacraments be divers, yet the things thereby signified are all one, and thereto he allegeth the place of S. Paul.  
And against Faustum Manicheum he saith, 
Lib. 19 cap. 16.  Quanto errore delirant qui putant mutatis signis sacramentisque etiam res ipsas esse diversas. With what great error do they lie, and deceive, that think the substance or the thing of the jewish and Christians sacraments are divers, because the signs and sacraments are changed.  
Bartrame also in his time, 
Ad Carolum Magnume.  affirmeth the same thing.  
It is also against the authority of the Fathers. For they teach us that Christ concerning his human nature is in heaven, and no where else, really present in that nature.  
They also say that there are two parts of every sacrament, the one muisible, heavenly and spiritual, the other visible, natural, and terrestrial.  
They also with S. Paul do teach us, 
1. Cor. 10. & 11  that the substance of bread and wine remain still in the sacrament after consecration: which things be utterly untrue, if the body and blood of Christ be really present under or in the sormes of bread & wine.  
That Christ is only present in heaven concerning his human nature, 
Aug. super joan. tract. 3.  S. Augustine manifestly affirmeth. The body of our Lord (saith he wherein he did arise, 
tract. 5. super joan. cap. 12.  can be but in one place, and his truth every where diffused. And in an other place interpreting these words of S. john. The poor you shall have always with you, but me you shall not have always. He saith, The good hear this, & are not sorrowful, he spoke of the presence of his body. For according to his Majesty, his providence, his ineffable and invisible grace, he performeth that which he said, Behold I am with you unto the end of the world: but according to his flesh which the word took unto it according to that which was borne of the Virgin, bound of the jews, nailed to the tree, put down from the cross, wrapped in linen, put in the grave, and according to that which rose again, you shall not have me with you always. Why so? because he was conversant with his disciples, according to the presence of his body forty days after his resurrection, and they accompanving him in beholding, not in following, he ascended into heaven, and is not here and there. He sitteth at the right hand of his father, & is here. For the presence of his majesty departed not from us. According to the presence of his flesh it was truly said unto his Disciples, You shall not have me always. For the Church had him according to the presence of his flesh, but a few days, now the Church holdeth by faith, but seethe him not with eyes.  
And in his Epistle to Dardanus (saith he) Doubt not but that now the man Christ is in that place from whence he shall come. 
Aug. ad Darda. 〈◊〉. 97.  Keep well in mind and hold faithfully the Christian confession, that he rose from death, and ascended into heaven, sitteth at the right hand of the father, 
Act. 8●  and shall come from none other place to judge the quick and the dead, and in the same manner shall he come again. The Angels also witnessing the same, as he was seen go into heaven, with the same form and visible substance shall be come again. For truly he hath not taken nature or natural properties, from that body unto the which he hath given immortality. According to this form of humanity he is not thought to be every where. For we must take heed that we do not so stretch his divimitie to his manhood, that we take away the verity of his body. It followeth not, that because his manhood is inseparably united unto his Godhead, that therefore he is every where as God.  
And in the same place God and man is one person, and jesus Christ is both God and man, and is therefore every where as he is God, but he is in heaven in that he is man.  
And again the same father saith, 
Ibidem  Doubt not but that Christ is in some one place in heaven because of the manner of his very true or natural body.  
And in another place, See you Christ ascending into heaven, believe in him being absent, trust in him that is to come, and yet by his secret mercy feel him present.  
Against the heretic Faustus a Maniche he saith, that christ according to the presence of his body, 
Aug. in Psal. 46. Aug. contra Faustum. lib. 20. ca 2.  could not be in the sun, in the moon, and upon the crosle at one time.  
The same thing in effect doth the same Augustine write upon the Eplstle of S. john.  
ciril also in divers places, 
Ciril. super joan. lib. 2. cap. 3. lib. 6. cap. 14. li. 2. cn. 21.  as upon john in his second book the third chapte, in his 6. book his 14. chapter, 14. chap. affirmeth the same thing that Augustine doth, touching the absence of Christ from us in the real presence of his body: 
Idem in joan. Onp. 3. lib. 2.  and among other things he saith, Christ could not be present with his Apostles in the flesh, after he had ascended into heaven unto the father.  
So saith Origen, 
Origen in Mat. 1.  that Christ as he is man, is not every day present: but his divine power that was and is in Christ, is every day present.  
Vigilius saith also, 
Vigilius contra Eutlchen lib. 1.  that the son of God in his humanity's is gone from us: but according to his deity he saith, I am with you unto the world's end In the shape or form of a servant, that he took from us into heaven, he is absent from us, and yet notwithstanding he is both absent and present.  
And in his fourth book, 
Vgilios lib. 4  If there be one nature of the word and the flesh, how is it that when the word is every where, the flesh is not every where. For when he was in earth, his humanity was not in heaven. And now because it is in heaven, it is not in earth, & so certainly is it not, for we look for Christ to come from heaven according to the same flesh, which Christ we believe now to be with us in earth according to his word or in his divinity. Therefore according to your opinion the word is contained in some place with his flesh, or else his flesh is every where with the word, because one nature doth not receive divers and contrary things into itself. And it is much divers, contrary, and unlike to be circumscribed in one place, and to be every where: for the word is every where, but the flesh is not every where. Whereby it appeareth that one and the same Christ consisteth of both the natures, the word and the flesh.  
This is the faith and catholic confession which th'apostles delivered, 
Simlokin Damast  the martyrs confirmed; and the faithful do keep until this day.  
To these might be added Fulgentius, 
Thrisost, de spirit. sancto. Hiero. in explicat. Simboli. Fulgent, ad Trastmind regem.  Damasus, Chrysostomus, Hietome, Bartrame, and barnard, but these recited be sufficient to teach us that Christ's body & blood are not really present in the forms of bread and wine: for if that were true, then were it false to say, that Christ in his human nature is not now in earth: but in heaven, his humanity is in one place in heaven. The Church had Christ but a few days with it, after his resurrection, according to his manhood. He can not be in divers places according to his manhood, Both the natures of Christ are still reserved in their properties without confusion, neither is the Deity tied to one place by reason of his humanity, nor yet is the humanity in many places by reason of the deity. These things have these fathers taught to be the catholic, faith, which, faith by no means can stand with the real presence, the real presence therefore is contrary to our Christian faith.  
Thirdly, 
Liturgia chrysost tome. 5.  this carnal presence is cotrarie both to the practice of the old Liturgy, and also the words of the Popish Masle, Th'old Liturgies exhort the people to lift up their hearts from the signs into heaven saying, Sursum corda, 
Dionis. ecclesiast. Hierarchia. cap. 2.  the people answer, Hahemus ad dominum, We lift them up unto the Lord. And this was done that the people should not so much fix their eyes upon the signs present, as their harttes upon the Lord Christ being in heaven.  
Now if Christ were really present in the bread, 
Canon. Missae. Te igitur. etc.  then were it not only vain, but wicked also to exhort the people from the place that is under or before their eyes where they say Christ is really present, into an other place where Christ is far distant. For if he be really in the bread, then ought we not only with eyes, but also with heart, faith, and mind to seek him there. For if he be there, then is he espeeiallie there for us. But he is not there really, therefore according both to the practice of th'old Liturgy & Mass in this point he is to be sought by faith in heaven, 
Cellos. 3.  where he is at the right hand of God.  
Again, the popish Mass doth twice after consecration make prayer unto God for those things that be before them, 
Gabriel Bielin Cammom Miss.  namely the bread and wine in this sort. First the priest crosseth the bread, and the chalice five times, saying: In the memorial of thy resurrection, and glorious ascension, 
Durandus ibidem super secreta. jodocus. Clictovius ibidem super secreta. Teigitur. etc.  we offer unto thee of thine own gifts, a pure host, † an holy host, † holy bread of eternal life, † and the cup of everlasting health, † upon the which gifts we beseech thee vouchsafe to look cheerfully and mercifully, and receive it as thou sometime receivedst the gifts of thy just child Abel, and the sacrifice of our Patriarch Abraham, and that which the high priest Melchisedech did offer.  
Again immediately after the priest prayeth in this manner: We humbly beseech thee almighty God, command that these gifts may be carried by the hands of thy holy Angels in thy high altar before thy presence, or sight of thy divine majesty. Now must this practice either deny the real presence of Christ in the bread and wine after their consecration, or else with great blasphemy confess, that their priests take upon them to be mediators between God the son & God his father. For they first bless & cross him, if he be there really present, then they desire the father to look mercifully and cheerfully upon him, then do they desire that the Angels may carry him up into his father's presence. I pray you shall we think these things to agree with the Real presence of Christ? What shall we think? that God is angry with his son, and that he needeth to be entreated for? Or shall we think that the deity of Christ is not able without help of Angels to carry himself into heaven, who rose from death, and ascended into heaven by the power of his deity? Or shall we think that the real presence of Christ is at any time absent from his father who continually maketh intercession for us at the right hand of his father? 
1. Io●●. 2. Act. 2 1. Tim. 3.  No, no, this practice doth declare wwhat the first Church did think of the simbals, namely that they were sacraments of Christ's body and not his real and natural blood in deed and substance.  
Fouthly, 
Magister senten. lib. 4. dist. 11.  this imagination of real presence under the forms of bread and wine, confirmeth two manner of ways, 
Guiller. Vocill. in sentto. lib. 4.  th'opinions of Martion, Valentinus, Eutiches, and such like, which either deemed Christ to have a natural body, 
Linwoode in provinc. lib. 1.  or else that his natural body was deified, and so became one nature with his deity, 
Durand. rational. lib. 4. part. 1.  whereby the natural prophets of his humanity, as to be put in one place at once, to be local to have form, quantity, lineaments and proportion of a natural body, were utterly destroyed and done away. This doth this real presence as I said bring in again, for the Papists say, that this real presence in the bread and wine is without Quantum: that is, without form, proportion, or any lineaments or division of members, that where the flesh is, there is also the blood, and where the head is, there are also arms, body, feet, and all the rest. By which confusion with Martion and the rest, they destroy the verity of Christ's human nature, For as the scriptures and fathers do teach us, Christ's humane nature was not, nor could not be otherwise proved, then by form, quantity, lineaments, and proportion of his body. He said to Thomas, bring hither thy finger and feel: 
john. 2. Luk. 24.  and to all his disciples when he was risen, Feel and see, for a spirit hath not flesh and bones as you see me have, 
1. john. 1.  fear not therefore for it is I. And S. john saith, That which we have seen with our eyes, handled with our hands, 
Lambardus. Scotus. Dur. undrs. Gabriel Biel. Chclovius. Hardingus & eiusdent farragistis nelulones quampiurimi.  etc. When accidents by this means are taught to be without substances, as whiteness, woundnes in the bread, redness in wine, and taste in them both, and yet nothing is either white, found, red, or tasteth. I pray you for as much as this sacrament is a certain, a visible, and sensible sign of Christ's body, nativity, death, and resurrection, shall not the heretics say in deed, he appeared to be borne, to die, and to rise again, but in truth he did not so? For as in the sacrament of his nativity, death, & resurrection, there appeareth to our senses, whiteness, roundness, and taste, and yet in truth nothing is either white, round, or tasteth: 
Totul. conera Marcio. lib. 4. Ireneus contra barese. lib. 4. cap. 32. & 34. Theodoret. contra Nest. Gelasius contra Eutiche. Chrysost. ad Cesarium monac. Contra Apollina.  even so Christ appeared or seemed to do and suffer these things, but in deed and truth it wwa not so?  
Against this reason can there be no exception taken, for th'ancient fathers, Tertullian, Ireneus, Theodorite, Gelacius, Chrysostom, and others did by the real substance of bread and wine conumce these heretics of falsehood, and confirmed the truth of Christ's birth, death, resurrection, and ascension into heaven. Which thing surely they could not have done, if the substance of bread and wine remain not in the sacrament. For the heretics would have concluded against them as aforesaid.  
fifthly, this opinion of real presence destroyeth the nature and property of a sacrament, whose nature and property is in signifying to be like the thing they do represent and signify. 
Aug. aei Bmis. epist. 23.  So saith S. Augustine, Except (saith he) the sacraments had some similitudes of those things whereof they be sacraments, they truly could be no sacraments. 
1. Cor. ●th. 10.  And because of this similitude they obtain the name of those things whereof they be sacraments: as after a certain manner of speech the sacrament of the Lords body is called the Lords body, the sacrament of his blood is called his blood. etc.  
This analogy & similitude standeth in feeding, 
Aug. super john. cap. 6. tract. 4 Ireneus lib. 4. cap. 34.  nourishing, comforting, and in union or fellowship, for bread & wine do feed, nourish, & comfort the natural body, even so the body and blood of Christ with the merits of his passion, do spiritually feed, nourish, & comfort our souls, 
Aug. civit. lib. 10. cap. 4. & 5. Crprtian. de caeiae.  and as many corns and grapes are united into one loaf, & one wine: even so are we united in one mystical body, communion and fellowship with Christ, who is our head. But accidents without substances do neither do, nor show these things, therefore have not the nature and properties of a sacrament. Again a sacrament is a visible sign of an invisible grace: but accidents without substance can neither be seen, nor yet possibly be: and sure I am they will not say these accidents are fixed and stayed in the real presence of christ. Therefore the premises being true, namely that there must needs be a similitude, proportion, & analogy between the sacraments and the grace signified, the which similitude by the testimony of S. Paul, Tertullian, 
1. Corinth. 10. Tart. Cotra Mad. Irens. centra lib. 4. cap. 34.  Cyprian, & many others, standeth in feeding, nourishing, comforting and uniting, as aforesaid, this real presence therefore utterly destroyeth the nature and property of a sacrament.  
sixtly, it draweth with it many blasphemous errors, both against the deity and humanity of Christ, whereof for breaitie sake I touch but a few.  
First if Christ be really present in the bread, 
Dis●isnedus de er●diton● Christi fidelium in sacramento ardinis.  than that thing beginneth now to be God, which a little before was bread, and so with Arrius the second person is made a creature. Thus in deed do Papists with blasphemy speak of the son of God, saying, 
De haers inter Scotiscitas, Thomistitas, S●●konstitas, & locustarum exan●mi●, magna est concortatio.  the priest is the creator of his creator, or him that made him. Their practice also affirmeth that that thing which is God maze and doth come to corruption. For the wine soureth, the bread mowldeth and is burnt. Now for as much as the human nature of Christ is so inseparably united unto his deity, that since his resurrection his human nature is in no place: but there is also his deity, it followeth necessarily when that soureth, mowleth, and is burned that is the real body and blood of Christ, that the deity also with the same soureth, mouldeth, and is burned. And by this means the glorified body of Christ which hath put off mortality, and put on immortality, is not only given to corruption and mortality again: but also the deity is given unto corruption with the same. Next if there be a real presence, than had Christ either two bodies, one passable wherein he died, and an other impassable which he gave to his disciples, or else we must say with the master of sentences, 
Magist. sentenc. lib. 4. dist. 11.  that the Disciples did eat a mortal and passable body, 
Durand. rational. lib. 4.  such as Christ then had, and we an immortal and impassable body, such as he now hath. Now whether 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. secondly, to say with the Master of Sentences, that he gave his disciples a mortal body, and unto us an immortal body, is false & against S. Paul, who saith, That which I received of the Lord, do I give unto you, for the Lord jesus in the same night he was betrayed took bread, etc.  
Also if there be a real presence, than the wicked do eat the flesh of Christ and drink his blood, yea mice, yea hogs may do it, 
Lib. 4. dist. 12. Alex. de Hales part. 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 what to say in this matter. Some other say, it is no inconvenience to say, the mouse eateth the body of Christ, when she gnaweth the host. 
Harding in his reply.  M. Harding confesseth, that the wicked, yea mice and dogs may eat the body of Christ really and in deed. But whether they do or not, for as much as it doth contain no article of our saith, but the whettinge of the schoolmen's wits, it doth not prejudicate the truth of God's word, neither is hurtful to any man's judgement, saith M. Harding. Thus it followeth with great blasphemy and monstrous absurdity, that the wicked and mice do live by Christ also, for they eat Christ, & hogs and dogs may do the same. For Christ saith: 
john. 6.  He that eateth my flesh and drinketh my blood, shall live for ever. But this conclusion which by no means can be avoided if there be a real presence, is absurd and most blasphemous, against the glory of Christ, the truth of his word, 
August. super ●●●rens.  and th' authority of the fathers, who say that the evil receive the sacraments to their condemnation, but they do not eat or receive the thing signified by the sacraments. Whereby it appeareth that no church or father either Greek or Latin did of many hudred years after the ascension of Christ, overthrow or hold this gross and absurd opinion of real presence.  
lastly, 
Scetus super seus. lib. 4. dist. 9 Durand. rational lib. 4. 1. Cor. 2. Rom. 8.  forasmuch as this real presence dependeth upon the intention of the priest consecrating, which intention by the opinion of the schoolmen, (as well appeareth by Scotus, Gabriel Biel, Durand, & a number more) it is impossible to prove the same at any time, because no proof can be made of the mind or intention of any man, for no man knoweth what man intendeth but God alone. And it is impossible to know what the priest intendeth, whose intent as it is the ground and foundation of this real presence: so is it most uncertain, yea more uncertain than any shadow, although twenty thousand priests were consecrating at once, for their minds are more uncertain than the body of any shadow, yea be it a weathercock. Experience hath so taught the papists the verity of the wavering cogitations of their priests, 
In briou in can●● Missie.  that they have in the secrets of their Mass devised the stopping of their ears, & shutting of their eyes, for fear of distractions.   

THE OBJECTION.  
WEll it might be, that same one in his heart thought amiss of that holy mystery, and that somc few in corners also conspired against the tructh thereof, as Wickliff and some other like: as now full many may be suspected to think that Christ is not the saut our of mankind. But as no Christian teacheth openly and in express words 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 pulpit preach, writ, or profess, hat the body of Christ was not present in the Sacrament of the altar, if the Priest had once fulfilled the solemn benediction which our Lord jefus commanded.   

THE ANSWER.  
WHat you call spiritual pastors I know not, but well I wot the Apostles of Christ, the primitive fathers, Origen, Tertulian, Cyprian, Irene, Theodorete, Chrysostom. Gelasius, Vigilius, and Augustine, 
Wickliff lived in the year of our Lord. 1376.  yea and Christ himself (who was I think a spiritual pastor) have spoken against this real presence, not secretly and in corners, but openly in pulpits long before Wickliff's time.  
Th'untruth therefore of this well appeareth by that which hath already been said. 
john. 6. 1. Cor. 10.  Christ himself reproveth the Caphernaites gross opinion of eating his flesh, 
August. super joan. cap. 6.  & drinking his blood real and carnally, and taught the eating & drinking to be spiritual and by faith. So doth S. Paul with the residue of the holy fathers, and the practice of the first Church, teach us (as is already showed) a spiritual eating, and no real. S. Cyprian saith, 
& super Psal. 95. Cyprian de coena.  Nostra vero & ipsius coniunctio, nee miscet personas, nec unit substantias, sed effectus consociat & confoeder at voluntates: Our conjunction and his, neither blendeth the persons, not yet unites the substances, but joineth the affections, and coupleth the wills. That bearing atius, Wickliff, Jerome de Praga, and Hus, are noted among the first that preached and writ against the real presence more sharp lie and more plainly, than any other before them had done, proved not their writing and doctrine either to be false or new, but rather cuidentlie declareth the time wherein th'opinion of this real presence began to be received into the Church. Against which corruption these men did most sharply set themselves, and as the true ministers of Christ with the authority of the scripture, the practice of the first church and fathers, did resist and gainsay this erroneous and new doctrine. And on the contrary part, the Bishops, Cardinals, Monks, and Friars, with all the rest of the clergy as the ministers of Antichrist, did by tyranny, general Counsels, false & devilish miracles, cause the Church to receive this opinion of real presence, which before that time was strange and unknown.   

THE OBJECTION.  
ON the other side, if in the first six hundred years the Christians had believed as the Lutherans, Protestants, Swinglians now do, he that had first begun to have taught the real presence of Christ's body & blood, under the forms of bread & wine, must at that time have been noted and reputed for an heretic, he must have been convinced by some general or provincial Council, kept either in the East Church, or in the West, the Preachers and Doctors of that age should hans written against him.   

THE ANSWER.  
THe diversity of these names devised by the Papists, with a number more besedes, as calvinists, Hugonites, Prescisians, and what not? bring no new articles of faith, or diversity of opinions into the world, or be divided in substance of Religion (Martin Luther only excepted in one point,) but hold and teach the ancient and Catholic faith, delivered by Christ and his apostles, in the canonical books of th'old & the new Testament, wherein they continually hear the voice of the true shepherd and saviour Christ, 
Apoc. 9 & 18. Es●● 16.  and whereby they know the Romish church to be the synagogue of antichrist, & therefore being warned by the scripture, they flee from it as from the bottomless pit of darkness and den of unclean beasts, from whence these five hundred years there hath flowed unmeasurable storms of Sectaries, aswell disagreeing in substance of religion & worship, as in name and profession, as appeareth by the Premonstatenses, Augustinians, Dunstinians, Benet's, Bonames, Monks, black & white, Barnardines, franciscans, Benedictes, Augustine friars, Crossed friars, blackfriars, white friars, some beggars, some liars in steed of preachers, some Mionres, some obstinate, with hermits, Anchors both men & women, with Nuns of all sorts, and last of all the sect of jebusites, and all these, I say, with an infinite number beside, who do differ in sect, habit, worship of God, (or dishonouring of God rather) and substance of religion.  
But if there be any difference at any time among us, it is only about such remainders of Popery, as the misbegotten bastards of Antichrist have left among us. In deed as the dear children and servants of God, 
Galla. 2  Peter and Paul did sharply contend about the relics of judaisme: even so at this day some contention now and then ariseth among the preachers of the Gospel about some remnants of popery, which for our great unworthiness God hath yet left among us, as he did leave a remnant of Canaanites, 
Iudicum●●  hittites, jebusites to try the children of Israel withal.  
The misery of iniquity (as the Apostle said) did work even from the beginning with increase of loy. tering labourers, and decay of faithful pastors. Cyprian said in his time. 
De delunia & tontatiove dom. Pinl p. 2. 2. Timi 3.  Rarus hody Phinies, qui perfoderat impudicos: rarus Moses qui occider at sacrilegos, rarus Samuel, rarus job, rarus Noah, & 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 shameless, is seldom found: Moses to slay the idolaters is rare, job, Aaron, and No be very thin. I say with th'apostle weeping, the enemies of the cross of Christ that saver earthly things, teachers whose belly is their God, impudently rejoice & glory in those things, which once to name is wicked, venerunt periculosa tempora quae praedixit apostolus, 
Math. 24. 2 Thess. 2. john. 4. Apoc. 6. & 9  the dangerous times which the Apostle foreshowed are come. Yet before the general Apostasy (which our Saviour Christ foretold, th'apostle S. Paul prophesied of, and is so evidently described in the Revelation) did come, there, could no heresy no sooner arise, but that the watchful pastors did by and by note the author thereof by writing, and afterwards through the help of godly Emperors in Counsels both general and national, condemn such heresies with their authors, as well appeareth by ecclesiastical histories. For although the mystery of iniquity did even in th'apostles time work in the hands of Antichristes ministers, yet throght the diligence of good pastors it was mightily withstood: but after the departure of these faithful pastors, through the negligence of such as afterward sought their own ease with promotion and great dignities, and falling fast asleep with pleasure and security, the envious man found fit time & opportunity for the better sowing of his cokle & darnel, 
Apoc. 6.  so that the ministry of the gospel decayed, the truth was greatly darkened, & the church of God was not only with many corruptions & superstitions defaced, but became a prey unto ra vening wolves, which utterly overthrew the first beauty thereof, and chased, banished, and put to flight the true ministery of the Gospel of Christ. 
Matth. 7. 2. Thess. 2.  Whereby the man of sin invaded the temple of God, sitting therein as though he had been God. After this (I say) the noting and withstanding of heresy waxed much colder, and for a time the church or sanctuary was trodden under foot, and the true members of Christ's Church driven into the wilderness, 
Apoc. 12. & 13.  where God did provide a place for the same. For after a thousand years ended, Satan being for a time let forth of the bottomless pit, the man of sin invaded the Church of God, as well appeareth in the Revelation, 
Apoc. 6.20.  whereunto agreeth many writers of that age. 
Arnolph in conci. Lio Ravensi. anno. 1015.  Arnolphus the Bishop of Aurelianense said openly of the Bishop of Rome: Quid hunc in sublimi solio residentem vest 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 judge of him that sitteth in so high a throne clothed in purple and shining with gold, 
Apoc. 19  what I pray you do you think of him, truly being void of love, and puffed up with knowledge, he is very antichrist, sitting inthe téple of God, boasting of himself as though he were God.  
Eberchardus allo the archbishop of Salisburg said opély in the Coucel of Reginoburg, Sub Pont. 
In concilio Reginol●●rg. an. 12. ●0. tempore Fr●●er. ●● secuade.  Max. titulo, pastoris pelle lupum severissimun (nisi coeci sumus) sentimus: under the name of th' chief or greatest Bishop, except we be blind, 
Math. 7.  we feel the most cruel wolf in the clothing or skin of a shepherd.  
And again, among many other things, to this purpose he saith, Hildebrandns ante annos centum & septuaginta, primus specie religionis Anti. christi imperij fundamentum iocit, Hildebrande an hundred and seventy years ago, under the show & colour of religion did first lay the foundation of Antichristes Empire or kingdom. And again he saith, Pontifices, Babilonis soli regnari cupiunt, far parem non possunt, credit expert non cessahunt donec imperatore in ordinem redacto, Romani imperij honore soluto, pastoribus veris oppressis, per hune morem omnia extinguant, omnia pedibut suis conculcent, atque tui templo Dei sedeant, extollanturque super omnia id quod colitur. 
2. Thess. 2. Apoc. 9  The Bishops of Babylon desire to reign alone, they can abide no peer, believe him that hath made a trial of them, they will never have done until they have brought th'Emper our unto their bow dissolved the honour or majesty of th'Emper, and oppressed the true pastors of Christ, that in this sort they may extinguish all things, and tread all things under their feet, and that they may sit in the Church of God, exalting the selves above every thing that is worshipped.  
To these may be added joachim Abbas, Franciscus Petrarcha, Marsilius Pativinus, Michael Cecenus, Baptista Mantuanus, Laurentius Valla, Hieronimus Savonarola, and before these four hundred years the Waldenses, with many other that show how the Pope invaded the church, and oppresled the true ministers and pastors of the same, whereby without resistance be might do what he listed. But these few out of many have I noted, because the propounder of these questions would bear the world in hand that his Romish church, even from the Apostles time have holden their faith or articles of religion without contradiction or gainsaying of any (except those that he hath named) that the Reader may well perceive, when the resistance of errors waxed faint, & by what means the Church grew unto great decay, and also what little credit the papists deserve in their sayings and writings.  
Thus also from the time of the Maccabees, until the coming of john Baptist, did the hypocritical Pharisees without controlment corrupt the laws of God, and yet I think no man will say that they had the truth, because before the coming of john Baptist and our saviour Christ no man did control them. No more may any say that popish errors be no errors because no man was able to withstand then in these last five hundred years.   

THE OBJECTION.  
IT is not possible that all the whole Church which to that day had bolieved the mysteries to be consecrated upon the altar, to be no more but only bread and wine, to be only tokens of Christ's bodily absence in substance to be neither asacrifice propitiatory, nor the real body and blood of Christ, should suddenly throughout all nations change their catholic and universal belief, without any trouble or tumult at all, without any contradiction or disputation, yea without any man known or ever heard of which should first commend unto them the new opinion of nine hundred years old. Is it credible that so many millions of Christian men, as were in the Church at the end of the first six hundred years, believing the one year those hallowed things upon the altar to be still bread and wme, should the next year after altogether, in all countries & languages, fall down prostrate or kneel, or at the least bow to the vorie same things, as to the true body of their maker & saviour, which before they had been taught to be unreasonable & unsensible creatures? And did they all this without any guide or preacher who might will them to do this? Or did all the preachers in Christendom at one moment change their minds, and bid the people do so? Or did some few go through the parts of the world, and without resistance of any man preach that new doctrine? Were all the pens of writers of histories so tied, that none of them all was able to write any one man's name who after the six hundred years passed taught, first, second, third, or at any time that change of belief throughout Christendom? Was that Heretic so almighty that no man durst write his name, neither whilst he lived, nor when he was departed out of this world? If the man were unknown, at the least why had his sect no proper name? Was not there one learned man in the Church of God, either willing or able to resist the fury of new doctrine in the matter of Christ's Supper.   

THE ANSWER.  
FIrst the true Church of God did never think so singly of the reverent mysteries, as to saic they were no more but only bread and wine, only tokens of Christ's body a bsent in substance, but believeh them, and receiveth them to be holy mysteries whereby the Lord's death is laid before out remembrance, all the righteousness and benefits of his death & passion are offered unto us, the which things being of us by a lively faith received, bring with them remission of our sins, renewing and feeding of our inward man to everlasting life. And thus after the bread and wine being once altered from profane uses unto the nature of a Sacrament, are no more said to be only bread and wine, onlio tokens of Christ's absence in his substance, but they are the sacraments of the lords death, the bread of the Lord, and the cup of thanks giving, 
Corinth. 10. & 11. Aug. ep. st. 26.  wherein the worthy receiver is made partaker of the lords body, and of the lords blood, to his great joy and comfort.  
As concerning the lords presence & absence, there is sufficiently said before, nevertheless the first Church never acknowledged any other presence in this sacrament, than they acknowledged in the sacrament of baptisine. Such a presence as agreeth with the verity of Christ's body being in heaven, and with the nature of a sacrament. Both the sacraments, although they admit no real or natural presence, yet do they admit & witness such a presence as being spiritual and heavenly, is also most comfortable & effectual.  
For as in baptism Christ by the power of his spirit is present to wash away our sins, to regenerate us, & make us members of his mystical boide, 
I●dom. Eshel. 5 Coloss. 2.  yea bones of his bones, and flesh of his flesh, and yet is there in this work of our regeneration, no real persence of Christ, or change of any substance imagined, 
Super joan, homnilic. 50. Gallst. 3.  but all is spiritual, supernatural and heavenlle. Habes Christurrs in presentiper baptismaties sacriamentim, saith S. Augustine, thou haste Christ present by the sacrament of Baptism.  
We are saith Chrisostome in baptism made flesh of Christ's flesh, 
Super epise. ad. Pip. chom. 20. Ephes. 5.  & bones of his bones. And again speaking of Christ's presence in the bucharist: Sic & in baptismo. Elien so is he present in the sacrament of Baptism.  
And the renerent father Beda, 
Bida super 1. Cor Cap. 10. Auguen formone ad disantes.  Nulli aliquatenus ambigendum est, tunc unumquenqse fidelium corporis & sangumis Christi participem fieri quando in Baptismate membnum Christl efficitur: No man may doubt bt that every faithful man is then made partake of the bodic and blood of Christ, when he is made a member of Christ, To these might many more fathers be added, but these are sufticient to prove, the self and the same presences of Christ to be in the sacrament of Baptisime that is in the Eucharist.  
For when we acknowledge our birth to be altogether spiritual, and nothing material, natural, or corporal, and to be wrought without the real or natural presence of Christ, by whom yet nevertheless we are regenerated and made the sons of God, it were not only foolish, but a monster to imagine the feeding and nourishing of this life which cometh by this birth, to be otherwise then according to the nature of the birth. The birth is altogether spiritual, the nourishment therefore is altogether spiritual. Christ is effectually in regneration bestowed upon us, 
Origen. in lib. 4. homil. 4. & super Exnd. hornil. 13. & supper lib. 4. hum. 9.1 Tertral, de carnis resurrectione.  so is he effectually offered and bestowed in his word, and yet doth no man imagine that Christ is included in the water, or in the letter of his word. Christus auditu devorandus est, intellectu ruminandus, & side digerendus. Christ must be eaten by hearing, chowed upon again by understanding & throughly digested by faith. 
De creva domivi, in medio.  And S. Cyprian, Esus huius carms, est quadam aviditas, & quoddam desiderium manendi in Christo, quod est esca carni, hoc est animae fides, non dentes ad mordendum acuimus, sed side sineera panem sanctum frangimus. The eating of this flesh of Christ is a greedy appetite, & a loging desire to dwelin Christ. Look what meat is nuto the body even the same is saith unto the soul. We whet not our teeth to bite with, but with a true faith we break this holy bread. Christ is not really said to be present either in the letter, or in the word, & why then should not we think the sane in the supper, when we see and understand that his presence both in baptism and in his word is certain and effectual, and yet neither real nor corporal.  
Moreover this presence of Christ in his word and sactaments, is so far beyond the reach of our sinple understanding, that we be not able to comprehend it by wit and reason, and therefore believe it by faith, asluring ourselves that God is most true in his promises. We therefore rather feel the benefit and comfort of his presence in our hearts and minds by a lively faith, then are able to express it by our own wit and tongues. The fearch after this ineffable manner of Christ's presence in this sacrament hath brought a number into a dangerous Labyrinth, and in the end brought forth this absurd, monstrous, and blasphemous opinion of the real presence by the way of transubstantiation, full of all idolatry and superstltion, taking the outward signs in this sacrament for Christ thereby signified, and th'action, which duly performed doth call Christ's death to our remembrance (which to do is the principal end of this facrament) for the sacrifice of Christ's death, 
Malb. 26. 1. Cer. 11. Aug. de civita. de. lib. 10. cap. 5. Cryso. super Heb hoil. 17.  whereof this sacrament is (as saith Augustine & Chrisostome) but a remembrance. And so by this means that thing which was ordained to show forth Christ's death effectually, did they abuse to the hiding and drkening of the force and effect of Christ's death and passion, which is the only sacrifice propitiatory for sin, 
jebr. 9 & 10.  for beseides this there neither is, nor ever was any other. The first Church therefore, as they knew the death of Christ inseparably joined with the sacrifice propitiatory for sin, that no propitiatory sacrifice could be made for sin without the death of Christ, so did they never teach this sacrament to be a sacrifice propitiatory for sin. That sometimes in the fathers this sacrament is called a sacrifice, 
Aug. ad. Bcnifa lny so. super Heb. ●omilia.  itis because it doth represent the sacrifice of Christ's death, and so it according to the nature of Sacraments obtaineth the name of the thing that it signifieth as is aforesaid. 
●rene. contra herald's. lib. 4. cap. 32.  As also that in receiving of this sacrament, the worthy receivers offer unto God their prayers, yea themselves, which is an acceptable service and sacrifice to God, not for sin, but of thanks giving.  
In this sense is it called a sacrifice, 
Aug. de Trinit. lib. 10. cap. 5. Aag. ad Ianua● Epist. 32. 1. Coren. 10. & 11 Iguasi. ad Suy●● Epiph. ad Faw. Epipi. Haucs.  not that it is so (as S. Augustine saith) but that it doth signify, and in this sense and meaning both in scriptures and fathers it hath sundry names and callings, as the Lords body and blood, 
Ganes. 17. Excd. 12.  the bread of the Lord & the cup of thankefgiving, the communion, the holy gathering love, the lords supper, etc. Yet it is not all these whose names it beareth, but signifieth these, and therefore is so called.  
But the papists neither regarding the use nor signification of sacraments have driven themselves, as I said, into such a Labyrinth, that what to say thereof they can find no certainty or ground: for where a sacrament is a visible sign, seal, or testimony of an invisible grace. 
Civisate dei. li. 10. cap. 4. & 5. Petrus Lombard. sent. li. 4. dist. 10.  thus S. Augustine out of the scripture doth define a sacrament, saying: Sacramentum est visibilis forma invisibilis gratiae. A sacrament is a visible form, shape, or show of an in. visible grace. Again he calleth it visibile signum, a visible sign. The Papists define this sacrament of the lords body to be an invisible sign of a visible body. Thus do they define it, Caro Christi invisibilis, est sacramentum carnis visibilis. The invisible flesh of Christ is the sacrament of his visible flesh. Thus both contrary to Scripture, Fathers, the verity and truth of Christ's human substance, reason, common sense, yea contrary unto themselves, they say they know not what, and again revive with Martion and other such heretics, a fantastical opinion of Christ's humanity, to the utter overthrow of the ground and substance of christian religion, which chiefly standeth in the certainty of Christ's humane body and nature. 
1. john. 4.  They sometime say, the accidents of bread and wine, as whiteness, roundness, etc. are the sacraments of the body of Christ, & now thinvisible body (say they) is the sacrament of the visible body. & thus they have found us out two sacraments, and three bodies. 
Durand. inter miru●la huius saeram●●ti. Sent. lib. 4. dist. 4. jamvode pro lib. 1. S●otus in sent. lib. 4. alist. 9 Durund. rational. lib. 4. de can. Misse●  One sacrament where the accidents be the sacrament, another where the invisible flesh is a sacrament of the visible flesh, three bodies, one mortal that he gave his disciples in his last supper: an other visible and in heaven, the third invisible & in the bred and wine, & in every cromb & drop thereof. And according to this frantic & fantastical error, they have devised a double corporal presence, one, Cum proprijs silis demensi ovibus & mensuris, with his proper lineaments & measure of his body, & thus he is in heaven with his glorified body. another presedce as his corporal body est in hostianon mediantihus dimensionibus proprijs, is in the host or cake without the proportion or lineaments of his body. Thus thou seest good reader, not only their wicked erroneous & blasphemous opinions, 
jerim. 2. 2. Thess. 2. Coliss. 2.  but also th'emptiness of their childish brain they know not whither. Are not all they therefore, that forsaking the certainty of God's word (laid down in the scripture to be the ground & stability of our faith & religion, 
Prene. lib. 1. & 2. 2. Thess. 2. Coloss. 2.  to follow the unwritten verities or fables rather of Popery, justly forsaken of God, and given over to believe leasings to their own condemnation, because they took no pleasure in the truth. In this manner wandered the vain boasters of Angelical visions in the Apostles time, pretending great holiness and religion of Angels under the name and title of Christ. So did Martion and Valentinus wander above the clouds after their own dreams and fancies, utterly destroying the truth of Christ and Christian religion. Solet this saying therefore of Augustine be always opposed against unwritten verities. 
De unitate eccles. cap. 15.  Legant nobis haec de scripturis sacris, & credimus, haec (inquam) ex canone divinorum librorum legant: Let them read these things unto us of the scriptures, these things (I say) out of the canon's of the divine books. 
Ibidem. eap. 12.  And a little before: Credo illa quae in scriptures sanctis leguntur, non credo ista qua ab hereticis Vanis dicuntur. I do believe those things that I read in the holy scriptures, I do not believe those things that vain jangling heretics do affirm. Now touching th'alteration of this faith of the Lords supper where the Papists pretend an impossibility that it should without tumult & stir be done, it is before declared, how that not only th'alteration of the Lords supper, but also of many other things were easily & without gainsaying brought into the church when the ministers thereof did so decay as they did after the first six hundred years, 
2. Thess. 2. Act. 20. Apoc. 12.  and that the child of perdition began even then to invade the Lords sanctuary, and in short time was Lord over the same, renting & spoiling the flock of Christ, still persecuting the true members of his church, as is before plainly declared.  
About the time of Gregory the first in deed this matter among other like corruptions began first to smell, and yet but a little. And after the seven hundredth and thirty year it broke out further, as appeareth by Damasene, 
Anno. Dom. 730  who as in Gregory the seconds time among other corruptions he defended & maintained imagery, even so with renewing again the blusphemous heresy of Eutiches he dreamt 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 wine are not the figure of Christ's body & blood, but the very body of Christ deified. For the Lord said himself, This is my body, he meaneth not, that it did represent his body and blood, 
Tertul. contrae Marc. lib. 4.  but that it was his very body and blood. But did not Tertulian interpret these words, Hoc est corpus meum, this is my body, saying, Id est figura corporis mei, that is to say, 
Contra. Adamant. I●●●ick.  the figure or representation of my body So did S. Augustine, saying, Non dubitavit dominus dicere hoc est corpus meum, quando dedit nisi signum corporis: He stuck not to say, this is my body, when he gave but the figure of his body. 
jeronim. super Math. cap. 26.  This he did saith S. Herom, ut veritatem corporis & sangainis representaret, that he might represent the truth of his body and blood. These Fathers were led by that spirit of God that useth the like phrases and doth so interpret them. 
Gones. 7.  As this is my covenant that every manchild be circumcised. When in deed circumcision was not the covenant, but a sign thereof. So is it in the place interpreted, 
Rom. 4.  and so doth S. Paul interpret it. And again, 
Gents. 41.  the seven kine are seven years: the seneneares are seven years, 
isaiah. Daniel. 2. 1. Corinth. 10.  Israel is my vine, Thou art the golden head, O king: The rock was Christ: 
Apoc. 1.  the seven stars are the seven messengers of the congregations: the 7. candlesticks are the 7. congregations. The spirit of god in joseph. in isaiah, Daniel, S. Paul, S. john, did say figuratiuly thes things are, when they but only signify, and were not in deed, and so of the lords supper the fathers have interpreted it. But Damasen beign led by an other spirit, the spirit of error and Antichrist, giveth another interpretation. Thus have you the man named that first taught this error. And about the eight hundred year to break further out, against the which Bartrame at the request of Charles the great did write, 
Bartraine tract. de Eucharist.  and after him divers other, 
Anno. 785. Anno. 1035. Anno. 1076  as Beringarius, Wickliff, Jerome, Hus, and others, and this not in corners, but in the most famous place of the world in the court of Charles the great, 
Platina lib. 15.  iin the Council of Laterane where Pope Nicholas forced Beringarius the Archdeacon of the famous Church of Augania, to acknowledge the real and carnal presence in most gross manner. 
Polidorus historia Anglorum. lib. 19 Anno. 1420.  And in the famous University of Oxford, Wickliff did, with many other well learned, impugn this real presence. In Bohemia, in the council of Constance and basil, was this error of real presence, among many oter gross etrors, then by Antichrist thrust upon the Church and people of God, impugned by good and learned men, although by the tyranny of those Counsels, the truth for a time was suppressed, banished, and put to flight, and driven to hide herself. These places I think were no corners.  
Moreover, although no man before that time did so purposely & precisely preach and write against the real prsence of Christ in the sacrament, because no man did before that time of corruption, drreame of such a presence, and therefore no need of such preaching or writing: yet did our Saviour Christ in the institution of the sacraments teach us that he is absent in the real substance of his body. 
Matth. 16.  So doth S. Paul, 
1. Corinth. 11.  So often as you eat of this bread, and drink of this cup (saith he) you set forth the Lords death until his coming again. The self same thing do the Scriptures & Fathers (as it already proved) teach and write concerning the absence of christ touching his human presence, from this sacrament, as also from all other places, heaucn only excepted, which must only enjoy his presence until the day of judgement. 
Act. 3.   
Purther, where the papists do imagine that this alteration must be in one year, or in a shorter time, or else by no means it could be, is childish, and foolish toy to lead the simple into a maze. 
2. Thess. 2.  For as Antichrist did not in one moment of time, or in one year, enter into the poslession of Christ's Church. But with long continuance of time, before he could enter, although his mystery was a working in the Apostles time, 
Epist. john. 3.  and yet prevailed not until a long time after, even so this error of real presence was not in one year received, but with a long continuance of time by a little and little, as the sincerity of doctrine decayed, was it brought in and established, with kneeling & worshipping, which before was not used of Christians towards this sacrament. Before that time Christians did worship Christ represented & signified by that sacrament, and used with reverence to their comfort, the outward simbals as the holy mysteries by the which the death of Christ was laid forth to their remembrance.  
But after this corruption established, then cometh the mangling of the Lords supper, and violating of his holy institution, bringing it into one kind that Christ ordained in two kinds, and making that private to the priest, that was instituted especially for the people. Then transubstantiation, then sacrificing for the quick & the dead, yea for beasts and hogs, which I am sure the papists will not say was done all in one moment of time, or in one year.  
Do not the papists know, that aster the Church of a long time had been assaulted by heresies, and persecuting torments, giving them the overthrow, & always contemning the chaste spouse of Christ did at the last receive peace and quietness, which brought with it security & idleness. 
Apoc. 9  And then fell that great star from heaven (spoken of by S. john) into the earth. Which falling star, namely the Bishop of Rome, received of the beast the key of darkness, and therewith opened the pit, whence did, & yet dally doth, ascend the smoke of all superstition & ignorance, which in time brought forth in finite swarms of Monks & Friars, and such like, which corrupted all true doctrine, & wasted the same even as Locusts consume all the green things of the earth. And in stead of true doctrine filled men's ears with lyin dreams and superstitious fancies.  
Thus came this real presence, & all other sand and superstitious toys into the Church, not at one instant, but by long degrees of time, not by faithful and true preachers, but by monks and fivars, and the infinite swarms of false deceivers.   

THE OBJECTION.  
IF none were learned enough to conquer it by preaching, disputing, or writing, at the least wise would none do his best, to set forth a bare history of that tragedy? Or who ever hath written that the whole Church changed her faith in this matter? So many Counsels have been kept in all ages and countries, so many heretics names and opinions, who were but in privy corners, have been of late years written unto us, as Gogonuli, Waldenses, Petrobusiani, Pseudo Napolitanis, Bogardi, Beguinae, with such like, and could this herasie of Christ's real presnece overrun the whole Church so far, that fifty years past and upward no small chapel can be named in the wide world, where Christ's supper was made without adoration of his body & blood, as present under the forms of bread and wine, and yet could no man wpon the earth be found in the space of eight hundred & fifty years to leave in monument of histories when that heresy began, or by whom it was promulgated, or what name was given to it. Did Satan in those eight hundred years so strongly oppress Christ, that his Gospel was clean darkened, and his kingdom lost. Did hell gates prevail against the whole Church? Did the rock itself fail? Did the holy ghost cease to teach the people of God all truth? I think it will be said the Bishop of Rome did preach, commend, set forth, and maintain that heresy. But they must show which Bishop first began, & who writeth that of him, and by what means he was so miraculously obeyed, that no resistance in the world is read to have been made any where against him, and yet surely he never lacked enemies in the East Church.   

THE ANSWER.  
IT very well appeareth by that I have already said, that divers learned men did both write and speak against it, as Bartrame and others, yet after the bottomless pit of monkish and Friarishe superstition was once by the bishops opened, whose authority ruled in every Council, neither would writing or speaking take place against those. that abusing the name of Christ, did gather Counsels to suppress Christ, until the measure of their wickedness was fulfilled, 
Apoc. 14.  at which time as we now see, Christ according to his promise hath to his own glory, and the great comfort of his children, 
Ihidem. 17.  opened their madness and sollie, wherewith they have a long time bewitched the Kings and other inhabitants of the earth. Likewise by these Waldenses and others, unto which a great number more of all ages since these corruptions entered, may be added, who ever spoke against this matter of real presence, well declare, that there was no time wherein this & other corruptions were not preached against, although the preachers & many more with them by the tyranny of the Monkish locusts lost their lives.  
But because the first authors & devisers of this carnal and gross presence are so earnestly called for, I will more largely lay them forth, with their names and time. First after the six hundred years ended divers superstitions crept into the Church, 
Damas'. 728.  whereof the adoring and worshipping of the bread in the sacrament was one among the rest. against which superstition and idolatry, divers learned men did both write and speak, 
Bert. 800. Beren. 1049.  as Bartrame, Beringarius, & others, than the maintainers of this idolatry in worshipping the bread, imagined a real and carnal presence, and confirmed the same, first under Pope Leo the ninth in the council of Vercellence, 
〈◊〉. 1033.  where an isfinite number of Bishops and Monks were gathered together at that time. Yea and long after there were two opinions or judgements of this matter, one sound and true, holding a spiritual presence, 
Damess 〈◊〉. 14 〈…〉 licfi●atum.  an other false and unture, holding a real and carnal presence, with the substance of bread & wine. Then grew therein a third muchmore wicked than the second, and prevailed against the two forms, 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 deed in true and Apostolic) for heresy, the second he something misliketh, the third he advanceth for the truth. 
Super dist. 9.10. & 11.  divers other upon the sentences do the same.  
Linwode said, 
Provinc. lib. 1. super cap. altisses. & infra.  Sciendum est quod de corpore Christi tres sunt opiniones. We must understand that there are three opinions of the body of Christ, which are recited by divers upon the fourth book of sentences. By this you may perceive the opinion of real presence is nothing so certain as the Papists do pretend, there is nothing (as is already declared) more uncertain, unconstant, & variable. But the propounder of these questions, either is very unskilful in his own doctors, or else very unmindful of the old Proverb: Oportet mendacem esse memorem, it behoveth a liar to have a good memeorie. 
Damas'. li. 4 ●● 1●. Conc. Lateran. 1059.  To return to the naming of the first authors of the real presence: Damascine, Pope Nicholas the second of that name. by the counsel or rather the enforcing of Hildebrande: After pope Gregory the 7. in the first Council of Laterane, established this error without mention of transubstantiation. Then stood up Lanfranke bishop of Tucinense, 
Anu. 1083.  and after of Canterbury, and took upon him the defence of this real presence, as appeareth in his books against Beringarius. Then Pascasius, 
Anno. 1015  Guimundus, Algarus, Adelmanus Vulfus, Anselmus the bishop of Cantorburie, Hugo, with a number beside.  
Then Innocentius the 3. pope of that name, 
Lateran. Cont. ●ag. 1215.  with the second council of Laterane, again established this carnal and real presence by way of transubstantiation, than followed Gratian with his Decretals, 
Cone. Const. & Basil. 1430.  Lombard with his sentences, Scotus with his questions, who nevertheless saith it was no heresy before the great Council of Laterane to have denied transubstantiation. Petrus Commester, Alexander de Hales, Cabriel Biel, Durande, with a million of Locusts, and idle bellies beside: and last of all the Council of Trident with the whole rabble of jebusitical Seminaries.  
Thus have you both the beginners and the continuers of the real presence noted, together with their time, which was the time of ignorance and great darkness, the very kingdom of Antichrist, 
Apoc. ●.  unto whom was given the key of the bottomlesle pit, out of which this article with a number more did arise. And this was not in the spring of the Gospel, not in the time of the primitue Fathers, but many hundred years after their death, yea three hundred years after the death of the reverent father Beda, was it before this real presence could get rooting in the first degree. Satan as in the years before he had by heresies, schisms, and persecutions (as I said) afflicted the Church: so in the middle age of the Church he did invade the same, 
Apoc. 7.  holding captive at his pleasure such as had not received the mark of the living God that such as loved not the truth might be delighted in fables to their condemnation, 
Apoc. 7. Ezech. 9  & yet neither failed the rock, 
2. Thess. 2.  nor the holy ghost ceased to teach the people, no more than did the days of Abraham when he was in Chaldee, in the days of Israel under Pharaoh, in the time of Helias under the wicked Achab, and in the time of the Pharisees before and at the coming of Christ, 
Math. 16 Genes. 12 Exod. 1.2.3. & 4. 1. Reg. 19 Historia evang.  when he found all thing belonging to true religion either clean defaced, or marvelously corrupted. No more under the tyranny of the pope did the rock fail, but still continued, and the holy ghost did still teach those that were builded upon the rock, leaving those that were builded upon the sands to be a pray for Satan in the hand of Antichrist.  
That the Bishop of Rome with his Monks were the first that openly taught and confirmed th'error of the real presence, 
Leu. 9 & Nicholes. 2.  appeareth by Nicholas the second and his Monks in the council of Laterane is so evident that it can not be gainsaid, that which he had once begun, the same did his successors with like cruelty maintain, yea although God did from time to time stir and raise up Enoche and Elias who rebuked them of their madness. 
Mal●●●. 4. Apot. 12.  We now show them what Bishop began first openly to teach and confirm this opinion, who so ever before Nicholas the seconds time, did hear of such a confession, as he forced Beringarius to make, which afterward a number of the Monkish & frierish rabble did maintain, as appeareth by Lankefranke, 
ja lib. de sacramad●ersus 〈…〉. 2. Lombardus 〈◊〉. Durand. 〈◊〉. lib. 4.  Gratian, Lombarde, with schoolmen and canonists, an infinite rabble, whereof some greatly misliked of the overgrosse (by their own judgement) opinion of Pope Nicholas, who forced Beringarius to confess that the real body of Christ was not only broken sensuallie with the priests hands, but also crushed & torn with the teeth of the receiver. Against this opinion, divers of the pope's friends have taken exception, saying, Corpus Christi qui incorruptibile est, non dividitur in parts vel dentibus laceratur, sed fractio potest fieri in ipsa forma sacramentalis panis. The body of Christ is incorruptible, & can not be divided into parts: but the breaking may be said to be in the very form of the sacramental bread. 
In sequent Missae corporis Christi. vers. 14.15. & 20  Thomas Aquinas, Manet tamen Christus totus, sub utraque specie, a sument non concisus, non confractus, non divisus, etc. Nulla rei fit scissura, signi tantum fit fractura, etc. Christ remaineth whole under both the kinds, not crushed, broken, or divided of the receiver, etc. No breaking or fraction is made of the body, the sign is only broken. etc. But yet notwithstanding this mislike, so great was the blindness and corruption of that time, that who soever could do any thing in the popish kingdom, showed his skill that way to the building up of that kingdom of darkness. For the Monks & Friars as they were the maintainers and bringers in of the real presence, even so had they the whole government under their Apollion the B. of Rome, to do what they would. Was not I pray you in this 500 years all true and sincere preaching of the gospel utterly extinguished (except in some few that were sane to hide themselves) overthrown, & in steed of holy scriptures & preaching thereof, the true honour of god & the use thereof, was brought into the Church. monkish dreams and Frierish fables, as the legend of lies, the promptuary of miracles, & such like, whereby God's truth & his word were not only banished & put to flight, but with it all good learning, & in steed thereof a Monkish barbarism received & a long time allowed, as though the purity of the Greek & Latin tongue had never been, which now we see with the Gospel to be restored again. For as their time was by the providence of God limited unto them: so when it was ended, then did God begin to overthrow their device, that he might again restore the gospel of his son, to prepare the way for his coming to judgement.   

THE OBJECTION.  
THe truth is, that all the Bishops of Rome, yea all the Bishops of the whole world taught this to be his real body, and this to be his blood. And this faith dured from the last supper of Christ in all faithful men, 
This objection is already answered.  without any denying or direct impugning thereof, until Beringarius began to teach otherwise. But his own recanting, and the three Counsels gathered strait against him at Vercelles, Towers and Rome, do rather show what & how constant the Catholic faith was of old time in that behalf, than any thing help and abetter the opinion of those men, who now a days endeavour to establish new inventions of their own.   

THE ANSWER.  
THat neither the Bishop of Rome, neither yet any other bishop or father received from Christ and his Apostles any such gross & absurd opinion as is this real presence, well may appear unto every simple man by that which is already said. For there may he sce, that our saviour Christ, his Apostles, the primative fathers, the practice of the popish Mass, Bartrame, and others since his time, teach us, that Christ in his humanity, in the real presence of his body is no where but in heaven, and can not possibly be in two places or moat once.  
And to have denied this real presence had been no heresy (by the judgement of Scotus) something before the last five hundred years. For he in one place upon the tenth distinction, thus concludeth. 
Super dist. 10. quest. 1.  unde est simpliciter herisis hody, sentire, quod non sit ibi realliter verum corpus Christi. Whereby to think that the very body of Christ is not therein the host really is this day simply an heresy. As who should say, there hath been a time when this real presence might without touch of heresy have been denied.  
It therefore is false & untrue to say that the Bishop of Rome, or any other learned man received this real presence of Christ. etc. they learned it of the smoke that rose out of the bottomless pit, as is aforesaid. Also that this faith of theirs had not endured from the time of the last supper until Beringarius, appeareth by that treatise of the sacrament which Bartrame written unto Carolus Magnus. Further how should that endure so long, that at the last supper was utterly unknown unto the church and people of God, as is afore largely proved. Whereunto I will add these sayings of Origen, Ciril, Chrysostom, and Augustine. Secundum divinitatis naturam non perigrinatur à nobis, 
〈◊〉 in Matth. 〈◊〉. 33. ●●●il in john. 10. ●ap. 7.  perigrinatur secundum dispensationem corporis quod suscepit. Christ according to his deity, or Godhead, is no stranger, or is not absent from us, but in the dispensation of his body he is a stranger.  
Etsi corpore absuero, 
〈◊〉. imperfect.  tamen presence ere ut Deus. Although I be absent touching my body, yet as I am God I will be present. S. Chrysostom saith: In sacris vasis non ipsum corpus Christi, sed misterium corporis eius continetur, The very body of Christ itself is not contained in the holy vessels, but the sacrament of his body. 
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 cord. Thou wilt say, how shall I hold Christ being absent, how should I reach my hand into heaven, that I might have Christ sitting there, stretch forth thy faith, and thou hast hold of him. Thy forefathers held him in the flesh or bodily, but hold thou him by faith and in thy heart.  
These Counsels whereof Rome or Laterane was the chief, are so far from signifying the constant faith of the Church before the six hundred years, that they utterly impugn the truth in innovating new devices, altering and changing things that were before that time, and condemning for heresy and wickedness those things that before were holden and believed for good and lawful, as well appeareth by their decrees.  
Therefore these Counsels, and all other gathered by the Bishop of Rome his authority, be as good & lawful witnesses in this or any other matter of controversy, as the Council gathered by Annas and Caiphas, and the rest of the priests at that time, are witnesses against Christ our Saviour. To whom be praise for evermore.  
Thus according to your Marginal note, you are directly, 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 DISCOVERY OF THE JESVITICAL OPINION OF Justification, guilefullie uttered by SHERWINE at the time of his execution: Gathered and setfoorth by PETER WHITE, very necessary and profitable for this dangerous time.  
Seen and allowed according to the Queen's majesties Injunctions.   fleur-de-lis 
¶ VBIQVE FLORESCIT.  
LONDON Imprinted by john Wolf and Henry Kirkham, & are to be sold at his shop at the little no●●● door of S. Paul.   

The Contents.  

1 SHerwines confession.  
2 The first division of righteousness imagined by the Papists.  
3 The Division of justification devised by the Schoolmen, and afterwards new burnished with other terms by Pighius, Ecchius and other of their time.  
4 The jesuitical division of justification.  
5 The Description and Division of the Papistical faith.  
6 The substance of the matter in all these Divisions is all one with the Schoolmen, latter papists and jesuits, notwithstanding their difference in terms or words.  
7 The terms or words of art used of the schoolmen the latter Papists & the jesuits; and wherein they differ in these terms, and wherein they agree.  
8 That there is no such a threefold difference of righteousness before God as the Papists imagine.  
9 The righteousness of the law and the righteousness of the Gospel with their difference.  
10 The Papists make Christ no more beneficial unto his Church then is the law.  
11 That the father doth not only offer our Salvation unto us wrought in Christ: but also through him doth effectually bestow the same upon us by a lively faith in Christ.  
12 That this faith whereby wear justified, is not of ourselves, neither depending upon our free will (as the papists imagine) but it is the gift of God in Christ, and the work of his spirit by the Preaching of the Gospel, and dependeth upon our election.  
13 That this faith only justifieth before God with out the help of works.  
14 That this faith respecteth only the promise of God made unto us in the death and passion of Christ, and not legal or temporal promises (as the Papists wickedly pretend.)  
15 That the promises of the Gospel are free and absolute, and not condicional as the legal and temporal promises are.  
16 That a living and justifying faith is always fruitful and never idle or barren, and although it only & alone doth justify, yet is it never alone or void of good works.  
17 The distinction of the jesuitical first and second justification, with their terms and words of are have the same meaning and corruption that the schoolmen had.  
18 That the Papists leave nothing unto Christ and his Gospel in the work of our justification, but only this, that he teacheth how a man may justify himself before God.  
19 That the continual remission of sin through Christ, is our only justification before God.  
20 That sanctification and renovation are not our justification before God, but the fruits thereof & follow the same.  
21 That renovation and sanctification are not perfected at one instant or moment of time (as the Papists imagine) but by continuance not thoroughly performed until by death mortality be put off.  
22 The true interpretation of the place of S. james, that the Papists abuse to prove justification by works.  
23 That Sherwin in the form & words of his confession meant not as they did pretend, but mere contrary, and therefore like unto the prophecy of Cayphas.  
24 Why the Papists and especially these jesuits refuse the terms & words of the schoolmen and conform their words like unto the Scripture.    

THE PREFACE To the Reader.  
THe old serpent, The red Dragon, 
Gen. 3. job. 1. Apoc. 9.12.13 1. Cor. 1.2.3. Mat. 15. Esay 28.  Satan the deceiver of the whole world, the continual selaunderer and accuser of God's children hath no way (gentle reader) more molested God's people, and prevailed against his Church to the great hindrance of his true worship and glory of his blessed name, then by renting the unity of his Church into the sects and factions of men, covering nevertheless these manifold sects and factions under the Cloak and shadow of the Catholic Church when in deed there most times among these factions either remaineth no part of God's worship and true religion at all, or else very little, and that so corrupted, as therein the true glory of God may no way appear, when the true glory of God his worship and religion is truly founded in Christ, 
Gen. 3 17. Deut. 18, Esay 8.9.10.13. Mat. 3 10.28. Rom. 1.3.4.5.10. 1. Cor. 1. john 1.6. Ephes. 4.  2. Epist. john cap 1.2.  by whom the knowledge of God the father, wisdom, righteousness, sanctification and redemption is denied unto us through operation of his holy spirit and ministery of his word, and we again by the same means as it were by joints and couples inseparable conjoined unto Christ in whom dwelleth the fullness of the Godhead substantially, and is the only head of his Church & Saviour of his body, that in him and thorough him we may both see and enjoy the glorious presence of God essectually. This crafty workman Satan so cunning li transsigureth himself as though he were an Angel of light, 
1. Pet. 2. 1. Tim. 2. Ebru 1.2.3.4.8.9.10.13. Apoc. 1.4.6.7.10.11.14. Cal. 1.2.3.4. Phil. 1.2.3.  that he often renteth the parts and members of this body from Christ and God: conjoining them unto himself through the inventions, titles, and holiness of men, treading down the true doctrine of Christ, his precious blood, death and merits by the doctrine of men's devices, merits, and other such like abominations. Thus began Satan in Paradise to work at the very beginning: Thus so soon as the law was given under Moses, wrought he by Corah, Dathan, and Abyran, and hath so continued until this day, 
Num. 16.  and will do unto the worlds end. Under the titles, names, & traditions of Saduceis, Esseans, and Phariseis he advanced so far his own kingdom, that he utterly defaced the kingdom of God, blinded both Priest and people, that not only the name of a true Israelite in respect of a Saducie, Essean, or Pharisy was of no regard or estimation, he thereby so much blinded them that they knew not Christ the true Messiah when he was come among them: but utterly refused him and to their great condemnation rejected him whom they daily had in their mouths and bragged themselves to be his people, his Church, and children of Abraham, 
john 1.  unto whom as unto his peculiar inheritance he was especially sent. The son of God found none more obstinate & malicious against him, his doctrine, and kingdom, than these men that continually vaunted and bragged of his name, promises law, Church, and kingdom. After Christ's giorious Ascension, by false Apostles Satan set forward again his ancient practice, which although the great pain and diligence of the Apostles & Apostolical Pastors in their time mightily suppressed: But when the Apostles and the Apostolical Pastors were taken out of this life to rest with the Lord, and that the faithful workmen and diligent Pastors warred shan't and thin in the lords vineyard, than did Satan go forward very busily with this practice: 
Act. 20. 2. Thes 1 Apoc. 13 2 Tim. 4. Apoc. 9  and by such as came forth of the very bosom of the Church, speaking great things to the drawing of Disciples and followers after them, until he had set his chief Preudent, antichrist & vicar general in his scent, wherein he in these sectaries still pretendeth religion and godliness: but always denieth and detesteth the substance thereof, this well appeareth in the sectaries of all ages: but especially after the first seven hundredth yeered, when the Monkish Locusts began to rise & swarm out of the bothomles pit, & to spread themselves into the world, as the Benedictes, Augustine's, Donstinians', Cistrians, with an infinite number beads, some black, some white: and when the admiration of these began to decay, then giveth the Devil a fresh onset again by a new supply of friars, Canons, Nuns, Ancorettes, and hermits, a new band of other sectaries, which termed themselves schoolmen & Canonists, some Sententionaries, Some Thomists, some Scotistes, some canonists, some Summistes, some Penitenciaries, angelical Doctors, some Seraphical, and some Sorbonistes: and every of these for the most part both of sundry orders and fraternites and of divers opinions, and yet every of these orders, fraternities, sentences, decrees, ordinances, holiness, yea and their houses and garments, whether they were old or new of more honour, estimation and credit, than their Christ, his death, his passion, his merits, his in tercestions, his Gospel, or any thing unto him any way belonging. And now last of all as the only fray of his kingdom the Devil hath transformed the former sectaries this ne●●e found Hydra or sect of the jesuits the very drags of his bothomles pit, whose beginning, falsehood and abominable hipocryste divers learned and godly men of our time as Chimnisius, Boquin and our own countrymen Master Charke, Master Hammer and Master Filled have both truly and effectually described. 
Apoc. 12. Apoc. 〈◊〉 Apoc. 18.  These (good reader) are guided by the three unclean spirits that come out of the beasts mouth. These be sent into the universal world as the last power and strength of Satan to repair and bold up against Christ and his gospel the kingdom of Antichrist now even falling down. These the Pope sendeth into all Countries, but especially where the gospel is preached, ●●reily to seduce the people to draw younglings into their Seminaries, to move & fry rebellions, to practise the overthrow of Godly Princes and zealous magistrates that their kingdom might again become a prey unto the Romish Antichrist, and so to be made doublely the children of hell fire, as they themselves be. These recapitulate into themselves the whole substance of Popery, & take upon them the defence thereof more impudently than any yet heretofore new or old. These in hipocry ●●e and all manner of dissembling go far beyond the Monks, Friars, Nuns, Canons, or whatsoever dissembling brood hath been heretofore. It may seem that the Devil in these men hath showed his whole skill of dissembling and the very depth of his craft: for where in the former sects he rend the Church by the names of men and with gross rearmes and homely words, opposed man's inventions against Christ and his gospel, in these men he laboureth to pluck Christ's ●aheritaunce from him by the title of his own name peculiar only unto himself, & by furnishing again the corruption of the scheolemen leaving their known and loathsome rearmes by a new show of words and terms of their own invention, that under them without suspicion they may deliver again the vile and filthy puddle of frinking Popery.  
These new Messengers of his therefore he Garnisheth with the N●ne and title of jesuits, pretending them thereby to be the true reformers of Christ's church sent from God in these lastre days. But (gentle reader) This Latet Anguis in Herba: This name or Title of theirs is full of deceit & peril: 
Esay 8.9.  First in this title (jesuite) they blasphemously rob Christ of his special & pecuilar title and name, of his office, that neither may nor can without great blasphemy, 
Mat. 1.  be given to none other, by reason of the signification of the same. And thou (saith the Angel) shalt call his Name jesus, 
Phil. 3.  because he shall delives his people from their sins, & this name is above all names and given only to the son of God, this is ever actively taken & never pastively, it sigmfieth to save and not to be saved by any other. These blasphemous jesuits therefore as they can by no mean save and deliver men from sin: so shall they never (except they repent from this blasphemy) be saved from the bottomless pit of hell: but there with the Devil and his Angels for their wieked presumption shall they be everlastingly damned.  
Secondly under the show of this name and title they most crastely and wickedly dissolve the vuity of Christ's Church & mystical body, defacing the name and title of a christian, wherewith the holy ghost hath garnished and beautified the members of his body, as a name most convenient for their calling. This name and title (I say) as a profane thing and to base for their holiness and profession: thus in the spring of the gospel did Satan labour among the Corinthians to dissolve the unity from Christ, under the name of Paul, Apollo, and Cephas, and afterwards as I said thoroughly & wickedly performed it under the names of Benedict, Francis, etc. Their own Gratian long ago thus said of the like. Negat Christian, qui se negat Christianum: He denieth Christ, 
Causa 11. Quaesu. 5.  that denieth the name of a Christian.  
Thirdly, with the great hurt & extreme peril of all Christian Realms, they daily await to destroy by traitorous practises, Godly Princes, and zealous Magistrates, by stirring up sedition and rebellions among their subjects, and oftentimes procure desperate people to attempt horrible murders upon Noble personages, and as King john was poisoned by a besperat Monk, sundry Emperors by such their religious pra●izes: so in these days sundry great personages are put in great danger by these holy people. The leagues of God's Children, with the wicked, whereby the mighty helping hand of God hath continually been turned even from his own dear children is no more dangerous unto the Godly and Christian princes, 
Deut. 17. levit. 18.19. 2. Reg. 18.19.20.21.22.32. c 35. 1. Macha. 8.9.12.14.16. Examples the of are many both new an lamentable. Baruch. Timo. 3. Rom. 13. Tertul. ad Scapulam.  than the access of this religious fraternity or holy league and brotherhood unto the presence of Kings, Princes, or other noble men is dangerous unto our state and time. The prophets of God led by his holy spirit taught us to pray for tyrants, yea for such as oppressed and persecuted the Church of God, affirming that in their peace and safety the Church of God yet under the Cross should prosper. But these led by the unclean spirit, prepare and suborn desperate persons to kill and murder Godly Princes and Magistrates that be nurses and under God the defenders of the Church. Godly Princes therefore for the better safety of themselves, and subjects may not deal herein as Porcenna did, who when he understood, that divers desperate people had s●orne his death, fled, and left the siege to avoid that danger: But they must follow the commandment of God in the avoiding of their flattering promises and friendship, and depend upon the invincible power and arm of the Lord that never faileth such as do trust only unto his help and defence, and utterly destroy the dissembling kingdom of Popery serving the members thereof, 
〈◊〉. 11.  as God gave commandment of Agag and the Amatekites, of the Canaanites: as Moses served the false prophet Balaam with the Madianits: 
Reg. 18. Reg. 9  as David served the children of Ammon: Elyas & jehu the false prophets and priests of Baal, 
ester.  and all the posterity of Achab: as Mardocheus served Ammon and his posterity. Finally as the Lord commandeth the strumpet of Babylon to be served: 
●poc. 18.  So shall they with peace and safety reign to the glory of God and comfort of his Church, which they can never possibly do so long as these Antichristian members do abuse their clememcie and mercy as hitherto they to their great imboldening have done. Therefore of them, 
Olim quod Vulpes oegroto cauto Leoni.  
Respondet, referam, qua me vestigia terrent  
omnia te advorsum spectantia nulla retrorsum.  As the wily Fox answered the sick Lion. Well I say the steps of all men that trusteth them, maketh me afraid, we see many noble personages destroyed by them, from their holy Cave returneth none, in their fellowship is nought but blood and destruction. We still therefore cry with the holy Ghost, Tollite Vulpeculas, Demoliuntur enim vineam Domini: Out with the very Cubs, for they destroy the lords vineyard.  
Fourthly (as it were an other Hyrostratus by burning Diana her Temple, or an other Curtius for a years pleasure with great pride and ostentation to leap desperately into the Gulf to win a vain report or same among the foolish people, or as it were an other desperate Monk new returned from hell, shreven and houseled to poison King john (a most Noble and valiant Prince) to the end he might through so vile and wicked a fact be accounted among the pope's Canonised saints) do these wicked and desperate Hypocrites attempt with loss both of body and soul to murder christian princes & godly magistrates to be Registered in the Pope's martyrologue to have Grains, Beads, Medalles, blessed & plenary pardons given in their names. These Hypocrites herein follow the steps of the desperate jews that wickedly and wilfully cast away themselves to save the temple which God would destroy. 
josephus de bello judeico  We may not therefore be deceived with this desperate hypocrisy of theirs: For hereof we have infinite examples, as of the Circumcilians in S. Augustine's time, of Thomas Becket, Thomas More, john Fisher, Fekton and such like, 
Tertul. August.  whose desperate deaths may not commend them unto us for Martyrs. For not the death but the cause maketh a Martyr.  
Last of all as these jesuits the last brood of Antichrist do with like hypocrisy seem to form their speeches unto the Phrases of the Scripture, and to use the sentences of the holy scriptures to cover & hide from the simple the ugly and Monstrous face of filthy popery, that thereby they might with less suspicion cure again in the hearts of the people the deadly wound of the beast, which otherwise to do, the Devil well seethe is utterly impossible. Thus Alberius Pighius, Eruius, Andradius, the late Courcell of Trident, and thus the late executed jesuits attempted to perform: But among the residue Ralph Sherwin, one of the four executed at Tyburn for treason on Friday the first of December playeth this pageant most guilefully to the deceiving of a great number then and there present, 
1581.  and purchased by his deep & desperate Hipocrisse a commendation above the rest, as though there had been wrought in him before his death, some fast of Christ and true religion. But all was subtlety & an hypocritical hipocrisse, to lead the people from the detestation of his popery to a liking or a more tolerable judgement thereof: If Ralph Sherwin (good reader) had meat according to the good form of words by him then uttered, then would he utterly have condemned man's merits, invocation of saints, with the residue of his popety to that point belonging, & contrary to the person of Christ and free justification by his death: This he did not. But contrariwise (saith he) I die a good Catholic, that is, to wit an arrogant and an obstinate papist. These last words of his (gentle reader) namely I die a Catholic, do well declare his meaning nothing to agree with his good form of words, by him first uttered. Therefore one Master Edward Fleetewood a godly learned Preacher, and I, thought good by conference with Some of his fellows yet remaining in the Tower, to learn out by them his meaning in the good form of words by him at his death uttered, thereby either to sift out the bottom of their jesuitical practise, or to give occasion unto his fellows by his worses to repent and embrace the truth, and having conference with james Bosgrave, john heart, & Henry Orton, we found their meaning in these good words uttered by Sherwin, to be nothing less than to attribate our whole justification wholly and only unto Christ, as the good form of his words did pretend: but partly unto Christ & partly unto them: selves, as in the discovery more plainly will appear, which thing all papists have heretofore done. Sherwin therefore meant not, and the rest of the jesuits intent not to retract any thing from the grossness of Popery, but guilefully and subrilly to uphold the whole. The Lord of his great mercy speedily tread down Satan under our feet for the better overthrow of this wicked king doom, the full restoring of the beauty of Christ's Church, and comfort of his dear Children, So be it.   

Faults in the First book.  

For Elegantur, Legantur For gloriant, gloriantur. fol. 23  
For purputea, purpured. For aurea, aureo. For tui, in. fol. 25  
For pressed se, presence. For so let, let. fol. 32  
For the days of Abraham, he did in the days 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 whosoever, who ever. fol. 41.    

Faults in the Second Book.  

For wherein the exact rule of the Law, Read wherein the righteousness of man is compared with 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 lewd tent, Read lewd intent fol. 37  
For penerall, Read general. For than devils, Read then the devils. fol. 38.  
For hec loquitur, Read hic loquitur. fol. 38.    

Sherwins' confession.  
I Acknowledge that in me, and of me, there is nothing but sin and abomination, and I trust only to be saved by the death and blood shedding of jesus Christ.  

The discovery of this Confession.  
FIrst for the better understanding of their sudtilitie we must remember that of justification before God they make three differences.  
The first wherein the righteousness of man is compared with the righteousness that is in God. 
Albertus' Pighius de fide & iuscifis. Concil. Trident sess. 6.  And thus they confess, that no creature is righteous before God, compared with his righteousness.  
The second, wherein the exact rule of the law, that is absolute & perfect. And man's righteousness compared unto this, they confess is found unrighteous, and altogether unclean. Unto these two righteousnesses, whereof the one is in God himself, the other absolute in his law, do they refer all the places of scripture, condemning man's works, and righteousness. And do further acknowledge, that man is utterly unable, to fulfil the law in this perfection.  
Then do they imagine an other righteousness before God, according to the rule of God's justice, tempered and framed to our infirmities, to be the rule of our life. By this neither, because no man fulfilleth every part thereof, is any man justified, they confess.  
Then after this division they proceed unto others, wherein they would seem to mislike the schoolmen's corruption in this matter of justification: for being pressed with the manifest light of the word in this point, so far as they can not deny us to be justified only through Christ: yet having their hearts hardened, 
Exod. 7.8.  they do with james and jamores withstand the truth, seeking still by show of new words & strange terms to cover the ugly opinion of the schole●●en concerning iusrification, and to se● a new colour thereon: for it is the very foundation of all popery and popisl● abominations: Therefore with all d●igence do they garnish it, as the three unclean spirits proceeding out of the Dragons the beasts and false prophet's mouth, 
Apoc. 16.  will give them utterance.  
Some of them as Albertus Pighius, 
●ighius de just. ●ickaus coutra ●utherum. Conc. Trid. ses. 6. ●a. de inerem. custi. Can. 9. 10.11.12. ●narau. in Conc. ●rid.  Ekchius, and others of their time, divide justification into two paries, whereof the first they wholly attributes unto Christ: the second they appoint unto themselves, as the disposers thereof. Others of them, as the Couneel of Trident, Alphonsus, the Censure of Colen, Andradius with this last brood of the jebusiticall locusts, by a distinction make two justifications, which they call primam & secundam, the first and the second. But before I enter the description of this second division, for brevity sake, and to avoid tedious repetitions, I will diseover the first: whereof (as it is said) they make two parts, one belonging unto Christ as the only worker thereof: the other belonging unto themselves, as the disposers of the thing already wrought and offered unto them by Christ.  
Concerning the first part, & that belonging unto Christ, 
Conc. Tried, scs●. 6.  they say that by his death and bloudsheding we are redeemed from the captivity of the devil, and eternal death, and reconciled unto God, and being void of all righteousness in ourselves, in him, and through his righteousness only we are justified, that he only may be our justification, redemption, and sanctification before God, and this without any desert of ours. 
Albert. Pigh. de fide & iustificas.  And therefore in this part belonging unto Christ, unicum nobis salutis nostrae, & solidum est fundamentum, 
●ighiusibidem  He is the only & sure groundwork of our salvation. In the respect of this part of our redemption, 
Ibide 〈◊〉  & salvation quatenus ex Deo & Christo (as Pighius and other she Papists contesse (in so much as it is, of God and Christ, Shenrwin confesseth there was nothing of him or in him, but sin, and that he only trusted to be saved by the death and bloudsheding of Christ.  
But now touching the application hereof which is she second part, Sherwin and the rest challenge unto themselves, & so leave Christ but one part of our justification, and in this point standeth the confroversie between them and us, concerning our justification: and with Sing subtiltle they beguile them selves, and others. Therefore that this subtlety may plainly appear unto the very ignorant, here followeth Pighias his own words concerning this matter. Hactenus de redemptionis ac salutis nostrae in Christo nobis redditae misterio. etc.  existimo satis applicatum est, nunc de eodem quarenus ex nobis pendet. etc. Hitherto hath it (as I think) been sufficiently entreated, of the mystery of our redemption, as it is given unto us in Christ: and now will we handle it, in that which depedeth upon ourselves. And this part they term the disposing cause of our salvation: 
P●●bius de fide & 〈◊〉  which they say standeth upon two branches, namely faith and works, in those which be of years of discretion. But in children they say, that the 〈…〉 of ●●ptisme is the disposing cause, and therefore they wickedly deny salvation unto children departing before baptism. 
I●●●●●. de sacra●●●●●. fol. 200.  Their faith they divide into two sorts, that is, in fidem acquisitam & infusam. Acquisitam they define to be an habit of the mind, whereby we certainly without wavering assent unto those things which are from God, either in his word, or by tradition revealed unto the Church for our salvation. And they call such a faith the Catholic faith, which is of ourselves, say they, and standeth of the assent of our will and reason, and so is it a perfect faith, depending greatly upon man's free-will. And these two parts are divers things, and are distinguished, yea sometime separated from works, & from fiducia, which followeth faith that worketh by love, and yet nevertheless is Catholic, 
Conc. Trid. ses. 6. Canon. 6. ●.  and perfect: but yet informis, and so soon as works are thereto joined they call it formatam, and so justifieth. For so long as it is informis, that is, without works, it justifieth not although it be both catholic, and perfect, which perfection, as they say, may be in sinners. Now their catholic faith joined with works which they call a form faith, they call their preparatives 〈◊〉 our salvation, and these preparatives they terine the disposing cause of our salvation, whereby we receive the holy ghost either in hearing the word, or without the word by the sacraments, 
Pighius de side & justitia.  and wheresoever these disposing causes are present, there the holy ghost is never absent: and where they be not, there is the holy Ghost absent. And thus say they doth God impute our salvation unto our works, in respect of that part depending upon ourselves.  
Thus justification, 
Cone. Tried says. 6. cap. 6. Tal Tilmus. esacra. lib. 4.  which is temission of sins, revouation and sanctification, follow the preparing and disposing causes by a voluntary receuling of grace. For (say they) we are justified by faith and charily together, as the disposing cause of our justification, or as the necessary means to obtain grace of justification, but rather by charity then by faith, because charity goeth before our justification as a necessary cause, to obtain at God's hand in Christ the grace of justification and adoption of his children. And further they affirm that God doth first require our own works, unto which he proiniseth, that his grace shall not be wanting. For although Christ be made the full, parfeets, and sufficient cause of our justification in so much as in him is, yet is he effectual unto none but unto such as through these preparations and works receive him being with that condition offered unto them. For all the promises of our salvation are everywhere conditional and not absolute. 
Pighius. de sile & justi. fol. 17.  And further they say, that in the matter of justification, there is no more attributed unto the faith, which respecteth the promise of God touching Christ his death, passion, and resurrection, then unto that faith which respecteth any other promise of God what soever. Thus much of their faith which they call acquisitam.  
Now their faith infused is not of our will, 
johan. Damas'. lib. 4. cap. 11.  nor the habit of our mind, etc. but the gift of God for the benefit of the Church, in working miracles, and is nu●bred among the gifts of the holy ghost. 
Abacuk. 2. Rom. 1. Pighuis de. fide & 〈◊〉 at. Conctl. Tridens. sessio. 6.   
But that faith whereby the just man liveth, by the which only every one of God's children layeth hold of their justification in Christ, they utterly reject, calling it special, heretical, and wicked.  
First, the substance of the matter, aswell to the schoolmen, as to the later Papists and jesuits, is one, but the terms or words of Art, as I may call them, are sometimes divers, and proper unto some one of their opinions, and some common unto them all. They all agree, both the schoolmen and the rest, that Christ hath sufficiently of himself wrought our justification, and offereth the same unto us conditionally, 
Pighius de iustifi Eckius contra Lutherum. Concil. Trident. de increm iusticu. Canon. 9.10.11.12. Andrad. in Try Cone. sententi●●● li. 3. distinci. 19 Gabriel Biel 〈◊〉 sent. l. 3. dist. 32●  knocking at the door of our conscience by the holy Ghost to move us to receive it, and this knocking the schoolmen call gratiam primam, gratiam prevenientem, and gratiam operantem, the first grace, the preventing grace, and the grace working alone, where the holy Ghost moveth and stirreth our will and endeavours. Albertus Pighius and others called it justification belonging to Christ, & offered unto us. The Council of Trident, Andradius, and the jesuits, 
Pantheologia in sent. Thome.  called it the first justification which is wrought (as they say) by the infused righteousness of Christ, which they call Charity in herring or cleaving to us. Then those works which the Schoolmen call Merita congrui, works of congruence, Pighius, the Council of Trident, and the jesuits call works of preparation and the disposing cause of our justification. Then those which the schoolmen did term works of condign, Pighius and those of his tune term the answering of the condition of our salvation. The Council of Trident, Andradius, the censure of Colen, the rest of the jesuits call the second justice, or justification, which standeth (as they say) not in the free remission of sum, but in satisfying and further deserving and meriting of eternal life (as was said before.) Therefore saith Gabriel Biel, 
jusentens. lib. 4.  Anima gratia informata, per actum à voluntate simul & elicitum de condigno promeretur vitam aeternam. The soul informed by grace, doth through work drawn out of the voluntary will and grace together deserve everlasting life.   

The discovery of the second Division.  
WHere the censure of Colon, Andradius, 
Opinio jesuiterium de infuse iust●tia● Consura Colon Andrad. in Conc. Tried s●s. 6.  & other such, divide justification into the first and second justice, or righteousues, they say the first justice is that inhering and abiding justice, wherewith the unregenerated man is first infused, receiving the habit or quality of infused charity, and this righteousness (they say) is not the remission of sins only, but sauctification of the inward man, whereby he is both called just, and is so in deed, and this righteousness they call charity, abiding or inhering to the inward man.  
And when the Scripture saith, that faith is reckoned unto us for righteousness, it meaneth nothing else (say they) but that the quality of righteousness is infused into us, for God vouchsafeth the faith that he findeth in us worthy to be infused with righteousness that inhereth or abideth, whereby men are justified.  
The second justification (they say) is the exercise of the infused charity, bringing forth good works, whereby the second justice both is, and aught to be had. And this righteousness doth merit more than the first infused righteousness, for it deserveth everlasting life, as a due reward thereof, and this not by faith alone, as at the first, but by faith and works together, which deserve remission of sins, and satisfy God's justice for the same, etc. This second justice the Schoolmen term, meritum ex condigno, merit of condign.  
In the appearance of the diversity of these opinions, which in truth is nothing in substance, but a show of words, & change of terms, we must) good Reader) for the avoiding of subtle laberinthes, observe what is common unto them all, aswell Schoolmen as the rest, & what is proper or peculiar unto each of them by themselves, wherein they differ, or agree among themselves, or with the Schoolmen whose grossness they world seem to mislike: So shall we without tedious repetition both understand their meaning, and with brevity discover and convince their falsehood.  
The terms or words of art proper to the jesuits, the council of Trident, Andradius, and others of that race. justitia prima, justitia secunda, Charitas infusa & inherens. The first justice, the second justice, Charity infused, & cleaving to us, terms proper to the Schoolmen, meritum congrui, meritum condigni, merit of congruence, and merit of condign. Term's common unto all the Papists, as, Gratia prima, gratia secunda, gratia preveniens, gratia subsequens, gratia operans, gratia cooperans, justi tia infu sa & inherens, fides informis & fides formata, fides accuisita, & fides infusa.  
The first grace, the second grace, the preventing grace, the following grace, the grace working by itself, the grace working with our will or endeavour, justice infused and cleaving to us faith unshapen, and form faith, faith gotten of ourselves and faith infused, faith general and faith special.  
Thus because they would seem to say something, and to be doctors of the Law, they lead both themselves & others into an endless labyrinth ofiangling words, and vain terms, knowing not what they speak, neither whereof they affirm: but these Sophisms have the Sorbanists first invented and your clamorous jesuits now follow, that by show of words and terms, without sense they may seem to avoid such con●●●siōs, as the true sense of the scriptures, for the confusing of their papistical opinions, doth recessarilie enforce upon them.  
Now it remaineth therefore (gentle Reader) that I shortly and briefly confuse these sorbonical and jesuitical sophisms, and that not by words & terms, as their manner is to delude their hearers, but by evident and plain testimovies of Scriptures according to the true analogy, and meaning of the same.  
And first, touching their three fold righteousness, or justice before god, the Scripture knoweth no such division.  
The Scriptures lay forth unto us two kinds of righteousness before God, one that is of the law of God, which law first engraven in man his heart before his fall, after written in Tables of stone by the finger of God, and opened at large by the holy Ghost, in the books of Moses, the Prophets, and Psalms: and most clearly in the books of the new Testament: containeth in it the absolute and perfect righteousness, that whosoever fulfilleth the same, shall live therein, and be judged righteous before God: and this law being the perfect image of God's justice, and the absolute rule of man's life, receiveth no qualification, 
Deut. 30. Luke. 1.10. levit. 18. Rom. 3.8. Galat. 3. job. 15 john. 1. Mat. 15. Rom. 7.8. Galat. 3. Psalm. 19 Mat. 5.  nor in no part doth condescend unto our infirmity, but requireth an absolute and perfect obedience, and a conformity unto the same, & for that it findeth this in none, (Christ only excepted) it condemneth all absolutely, shutting them under sin unto condemnation, and justifieth none, either in whole or in part. Heaven and earth shall perish, but not so much as a title of this law shall diminish. For as God cannot be altered, so the Law, which is the rule of his justice, and the true image of himself, can in no part be temperod unto our infirmity: if it can, then let some of the Sorbonical jesuits, or jesuitical Sorbonistes, lay it down by the testimony of the Scripturrs, Et erit mihi magnus Apollo.  
The other righteousness before God, is in Christ only, Quem proposuit Deus propitiatorem per fidem. whom God hath made our propitiation through faith. 
Nmo. 3.  Eum qui non noverat peccatum, pro nobis peceatum fecit, ut nos justitia Dei efficeremur in ipso. Him that knew no sin, 
2. Cor. 5.  did God make a sacrifice for sin for us, that we might be made the righteousness of God in Christ, 
1. Cor.  and God hath made him unto us, wisdom, righteousness, and sanctification, and redemption.  
secondarily therefore, where they attribute this rihhteousnes only unto Christ, as the worker and offerer thereof, & keep thapplication thereof unto themselves, they take from God the best part of his office, and are found liars against God. For Christ doth not only work it for us in all things belonging unto himself: but the Father doth also bestow it upon us, investing us by a lively faith into the righteousness of his son: otherwise we should gain no more by Christ, than we do by the Law: For the Law both containeth and offereth perfect righteousness unto us: 
Rom. 7.9.  but it worketh it not, and that for no lack that is in itself, but is in us: For thus we should make God and Christ in the work of our redemption, no better than a Physician, and much worse than a kind Nurse or loving Mother. A skilful Physician doth in deed provide necessary medicine for the patiented, but the receipt thereof he leaveth unto himself. A good Nurse or mother will not only provide meat for the child, but they also in what they can, bring the child to the receiving thereof. 
jerim. 23.32.   
But now the Father and the Son by the holy Ghost work together in this work of our justification. 
Ezec. 11.16. Esay. 44.45. john. 5.6.10.14.15.17. Mat. 16.  Pater meus usque adhuc operatur, & ego operor: The Father worketh as yet, and I also work, & no man cometh unto me, except my Father draw him. And of his great love towards us, he hath given his Son to die for us: so doth he give us the means whereby we do receive him with his benefits, which saint Paul doth evidently declare. His words are these: 
Ephes. 2.  Deus qui dives est in misericordia, etc. God that is rich in mercy through his great love wherewith he loved us, and when we were dead through sin, he hath also quickened us together through christ by whose grace ye are saved, for by grace are ye saved through faith, & that not of yourselves: It is the gift of God not of works lest any man should glory: 
john. 6.  For we are his workmanship created in Christ jesus unto good works: which God hath prepared for us to walk in. Here is the great riches of God's love and his grace the efficient cause of justification, 
Mat. 3.  Christ the merit & respect: 
Esay. 53.  Faith the mean and instrument between Christ and us: and withal the gift of god, from which instrument or means, our deserts and all works whatsoever are excluded in the apprehension of this justification, 
Tittus. 2.  and work ordained of god, do follow our justification to be our exercises. Lo (good Reader) what may or can be said plainer. In this word of justification is there nothing found of ours: The whole work is Gods, we are no agentes herein, but workmanship wrought of God only: so that the whole work belongeth unto God, & nothing therein unto ourselves. Therefore these Sorbonnitical jesuits are herein many ways found liars against god and his truth.  
Thirdly this faith whereby we apprehend our justification in Christ is neither of our selves, or any habit of our minds, reason or will, nor yet form by works, whereby together with works we should be justified: but is the free gift of God, depending upon our election, given us in Christ jesus, at the hearing of the word, through the working of the holy ghost, and doth only or alone without works justify us in Christ, and bringeth forth such works as the word requireth, being the fruits of our justification, to the glory of God, the profit of our brethren, and witnessing our justification both inwardly in our conscience, and outwardly before men: shall evidently appear.  
First, that faith is the work and gift of God, in us appeareth by the words of our Saviour Christ, 
josm. 6. Mat. 16 Ephe. 6.  Hoc est opus Dei, ut credatis in illum quem misit ille. This is the work of God, that ye believe in him whom he hath sent. Nemo venit ad me, 
Philip. 1  nisi fuerit ei datum a patre meo, No man cometh to me except it shall be given him of my father. And S. Paul saith, 
johes. 2.  Gratia saluati estis per Fidem, & hoc non ex vobis, dei enim donum est. Ye are saved by grace through faith, and that not of yourselves, for (this faith) is the gift of God. And again, 
Rom. 12.  Sicut Deus unicuique dimisit mensuram Fidei. Even as God hath divided unto every one the measure of faith. And Augustine upon the sixth of john saith, 
August. super johan. cap. 6. trast. 17.  Credere datur nobis, quid enim habes quod non accepisti? To believe is given us, for what hast thou, that thou hast not received. Again, 
1. Cor. 4.  Deus si opere fidem nostram miro modo agens in cordibus nostris ut credamur, numquid metuendum est ne totum facere possit. If God do work faith in our hearts by a wonderful means, what? shall we fear that he cannot work out the rest. Ex fide ideo dicit justificari hominem, non ex operibus, 
Lib. 2. de predest. cap. 2. Ephes. 2. co●lem lib. cap. 7.  quia ipsa prima datur, ex qua impetentur cetera Therefore doth he say a man is justified by faith without works, because faith is first given, whereby the residue is obtained Ipsam fidem dixit esse opus dei, 
August. super johan. cap. 6. tract. 25.  nec dixit hoc est opus vestrum, sed hoc est opus dei, etc. Christ said, that Faith is the work of god, that ye do believe in him, whom he hath sent, that he that doth rejoice, may rejoice in the Lord, 
jeronni. in epist. ad Ephes. cap. 2.  Et haec Fides non est ex nobis, sed ex eo qui vocavit nos, non nostrae voluntatis, sed Dei muneris. And this faith is not of ourselves, but of him that hath called us neither is it of our wills, but of the gift of God.  
Then, that this gift of god dependeth upon our election, it is evident. for S. Paul calleth it, 
Titus. 1.  Fidem Electorum, the faith of the Elect. And again, Fides non est omnium. 
Thess. 1.  All men have not faith: 
Rom. 9  For, quorum vult Deus misereatur. & quos vult indurat. God showeth mercy on whom he will, and whom he will he hardeneth. And they only believe, qui praeordinati sunt ad salutem. 
Act. 13. Rom. 8. Ephes. 〈◊〉.  that are ordained unto salvation, for whom he hath chosen and ordained unto salvation, those he calleth. And that this faith is given us in jesus christ appeareth by these places, and many others: Nemo novit patrem nisi filius, 
Mat. 11. Luk. 14.  & cuicunque volverit filius revelare. No man knoweth the Father but the Son, and he to whom the Son will reveal him. Therefore seeing that the knowledge of god cometh by faith, it must necessarily follow, that this faith is given us in Christ. 
Ephes. 6.  This faith is given us saith S. Paul, of God the Father, in jesus Christ. And further he saith, that he liveth by that faith which is in jesus Christ. And again, Audita fide vestra in jesu Christo. 
Galat. 3. Coloss. 1.  When I heard of your faith that is in jesus Christ. 
Philomon.  And to Philemon he saith, that faith is in us through jesus Christ. And saint Peter saith, 
1. Pet. 1. vers. 21.  God through his mercy, begat us again unto a lively hope through the resurrection of jesus Christ from death, 
Philip. 2.  Eum creditis in deum etc. For, through him, ye believe in god, who raised Christ from death, and gave him the glory, that your faith and hope might be in God. 
Coloss. 1.  And therefore is he called the image of the invisible God, 
Hebr. 1.  the brightness of his glory, 
August. de tract. lib. 4. cap. 20. idem. count ●●am. cap. 36.  and the express image of his substance. Haec fides definita est in Christo, qui in carne resurrexit a mortuis, etc. This faith is fixed in Christ, who in the flesh rose again from the dead. This faith of Christ is that foundation whereby Christ dwelleth in our hearts, who doth inwardly teach us, and therefore as the Apostle saith, 
Galat. 3. Rom. 1.  Conclusit Scriptura omnia sub peccatum, ut promissio ex fide jesu Christi daretur credentibus. The Scripture shutteth all under sin, that the promise by the faith of jesus Christ, might be given unto all that do believe. And this faith the holy ghost worketh in us, through the word. 
Agust. de fide es oper●●. cap. 16.  Fides est ex auditu, auditus vero per verbum dei. Faith cometh by hearing and hearing by the word of God. Dedit igitur ipse alios Apostolos, 
Rom. 10. Gal 1.3. Colloss. 2. Ephe. 4  a●ios vero Prophetas, etc. ad opus ministerij, ad edificationem inquam, corporis Christi, donec evadamus omnes in unitatem fidei, & agnitionem filii Dei, etc. And he gave some Apostles, and some Prophets etc. to the gathering together of the Saints into the work of ministration, into the edifying of the body of Christ, till we all meet together, into the unity of faith, and knowledge of the Son of God, etc. Placuit enim deo per stultitiam pre dicationis. 
1. Cor. 1  etc. It pleased God by the simplicity of preaching, to save them that believe: Renati estis non ex semine mortali: sed ex immortali per sermonem Dei vivi. Ye are new born, not of mortal seed, but of immortal by the word of the living God. 
1. Pet. 1. jacob. 1  Is progenuit vos fermone veritatis, He hath begotten you through the word of truth. And of the silk woman Lydia S. Paul saith, 
Act. 16  Cuius cor deus aperuit ut attenderet ijs quae dicebantur a Paulo. And the holy Ghost opened her heart that she hearkened unto those things that were spoken by Paul. 
1. Cor. 3.  Ego plantavi, Apollo's rigavit, deus autem incrementum dedit. I planted saith Saint Paul, Apollo's watered, but god gave the increase. Habentes saith the Apostle, 
1. Cor. 4.  eundem Spiritum Fidei. having the same spirit of faith. In this work of Faith therefore, these five concur and go together. 1. The grace of god. 2. the word of god. 3. the preaching of the word. 4. the hearing of the word preached. 5. the holy ghost opening the hearts of the hearers, 
Act. 16  whereof Lydia the Silkewoman is an evident example. But where these things concur not, there is no faith, 
Proverb. 30  and there the people perish.  
That this faith justifieth only or alone without the help of works, is most evident. First, for that the gospel is the power of God unto salvation, 
Rom. 1.  unto every one that believeth. Next the tree must be made good, before the fruits thereof can in any respect be good. 
Mat. 7.2.  Conditi sumus in Christo jesu ad opera bona. we are first made (or new regenerated) in Christ unto good works, so that our justification goeth before the work, 
Iphes'. 2.  and therefore faith without works doth justify.  
Thirdly, 
Rom. 1.3.4.5.9. Gall●t. 3.4.  the holy ghost every where in the work of our justification before god, separateth works from faith. We are justified in receiving, not in giving, in receiving remission of sins. 
Ephes. 2. Rom. 4. Psal. ●2.  Beati quorum remissae sunt iniquitates. Blessed are they whose sins are forgiven, and therefore not by works. If any works might be joined with faith to justification, than the works of the Law: 
Rom. 1.4. G●l●●. 3.4. Ph●●●. 1. ●om. 3 4. G●l●●. 3. ●.  But iustificamur fide sine operibus Legis. We are justified by faith, without the works of the Law, therefore, without all other whatsoever. If ever any was or might be justified with the help of works before God, than Abraham, but Abraham was not: therefore none other can be. Also, 
Rom. 2. Rom. 4. 1. Pet. 3.  the faithful are justified as their father Abraham was justified, but Abraham was justified before God by faith, without works: by faith therefore without works are all the faithful justified.  
And thus the godly learned did always think of our justification. justificati sunt gratis (saith S. Ambrose) quia nihil operantes, 
Ambros. super Rom. cap. 4.  neque vicem reddentes, sola fide justificati sunt dono Dei. They are justified freely, because they work nothing, nor give any thing in exchange but are justified by faith only through the gift of God. Again, 
Ambros● ibid●●. Ob●de●●.  Sic decretum dieit a Deo, ut cessant Lege, solam fidem gratia Dei posceret ad salutem. So saith the Apostle, it is decreed that the law giving place, the grace of God might require only faith to salvation. Hoc ipsum monet exemplo prophetae, ut sine labore, & aliqua observatione, sola fide iustificantur apud ipsum. This self same thing doth he admonish by the Prophet's example, that without labour, and any observation, or ceremony, they may be justified through only faith before God. 
Ambros. super Rom. cap. 9  And in another place. Sola fides (inquit) posita est ad salutem. only faith (saith the Apostle) is set down to salvation: 
Ambros. super Rom. ●  Manifesto beati sunt, etc. They are appara●●tlye blessed (saith the Apostle) unto whom without any labour, or work their sins be conered, and their sins remitted: No works of repentance required of them, but Faith only. And Hilarius, Sola Fides justificat: 
Cano. 9  Faith only justifieth. Origen also proveth by the example of the thief Of Mary Magdalene, 
Origen in Rom● cap. 4.  And of the Publican, And by many other reasons, that only Faith doth justify.  
The same doth Athanasius, 
Basil. homil. de fid● Athen. in Galat. cap. 3.  basil, Chrisostome, and other of their time, evidently prove, whom because I would be short, here I do omit.  
That this justifying Faith in Adam, Noah, Abraham, 
Pi●. de sule & justificatione. fol. 85.  or any other of God's Elect, respected, or doth respect, the Creation of the world, the making of the Ark, the multiplying of the posterity, or any other promise whatsoever (as the papists imagine it doth) but only the promise of christ made unto Adam, 
Gen. 3  and still renewed unto his Posterity, shall evidently appear,  
The righteousness no doubt of God which is good before god, cometh by the faith of jesus Christ unto all and upon all that do believe. 
Rom. 3.  justificantur autem gratis, eius gratia per redemptionem factam per jesum Christum, quem proposuit Deus placamen per fidem in sanguine suo. For they are justified freely by his grace through the redemption that is in Christ jesus, whom god hath made our pacification through faith in his blood, according as it was promised unto Adam, Et semen mulieris ipsum conteret caput serpentis. 
●en. 3. Apocalip. 12.  The seed of the woman (namely Christ) shall break the serpent's head. And unto Abraham, 
G●n. 12.17. 〈◊〉. 3. Act. 3.  In semine tuo benedicentur omnes gentes, non dicitur in seminibus, sed deuno, qui est Christus. In thy seed shall all nations be blessed, He said not in sedes, as of many, 
Mat. 3.  but of one which is Christ. Hic est filius meus dilectus, in quo mihi complacuit This is my beloved son, in whom I am well pleased. Thus we see we are justified in no other promises, but only in the promise of jesus Christ, & that in the promise of his death and resurrection, and thereto the holy ghost referreth our faith, 
Coloss. 1.2. Heb. 1.2.3.4 Rom. 4.  as ye plainly see, He died for our sins, and rose again for our justification. We are regenerated into the hope of life, 
1. Pet. 1.  per resur rectionem jesu Christi ex mortuis. by the Resurrection of jesus Christ from death, 
Coloss. 1.  For it pleased the father that in him should all fullness dwell, and by him to reconcile all things unto himself, 
2. Cor. 5  etc. Neque sub coelo aliud datur nomen hominibus, in quo opor tet nos saluos fieri. Neither is there any other name or mean, under heaven given unto men wherein we must be saved.  
Now what shall we think of these Papists, 
Act. 4. P●ghi. de side e● justi. sol. 88  that tell us, Intelligis in iustificationis nostrae negotio, ut nihil plus evergiae, tribuat Fidei promissae iustificationis in Christo, quàm fidei alterius, cuiuscunque rei proditae, aut promi●la● a Deo.  
Thou understandest therefore (saith Pigh ius) that in the matter of justification, she Apostle may attribute no more unto the faith of justification promised in Christ, then unto the faith of any other promise whatsoever, foreshowed or promised by God.  
Do they (good reader) make any other thing of Christ, and the promises in him, then of Legal & transitory. Nay do they not in effect say that whichiss reported to be dissolutely uttered of Pope Leo 10. unto Bembo his cardinal, 
In v●ta P●n●.  Quantum nobis ac nostro cetui profuerit ea de Christo fabula, satis est seculis omnibus notum. L●o esteemed the gospel of Christ, but a fable of small profit. They shovel it among other Legal and temporal promises. These men account the scriptures of the gospel as a nose of wax, 
Pig. Hos●●epres. verbo.  but the holy Ghost accounts thereof as of the mighty power of God to salvation, as of the word of life the immortal seed of our regeneration, as of a two edged sword, 
H●●. ●. M●t. 8.  that divideth the marrow and the sinews, in respect whereof, they account all other things as dross.  
These fellows therefore though they counterfette the resemblance of the Lamb, 
Apoc. 4.9.13  yet in deed they come out of the bottomless pit, & speak with the mouth of the Dragon, and are led by the spirit of error, 
●. Tim. 4.  speaking great lies in hypocrisy, 
●. Tim. 3  but the Lord will not suffer them to prevail any longer.  
But unto us that believe, the Apostle teacheth this faith to be of the promises of Christ his death, and therefore he calleth the gospel not the word of creation, of the flood, of the going out of Charran, of posterity, or of any such thing, but he calleth it the word of the cros. 
2. Cor. 1.2.   
That the promise of Christ is the object to our faith in justification, and not any other promises whatsoever, which promises and our faith are correlatives, that this promise is absolute without condition, may by that which is already said, plainly appear. Whereunto for better help of the unlearned I will add somewhat more. Nether are these promises in christ conditional, as were the legal promises, but absolute and free and therein they differ from the promises of the law. For (saith the apostle) promissiones dei in chri sto sunt etiam, 
2. Cor. 1 Ephes. 2 Rom. 3.4. Galas. 3 4. 1. Co●r●n. 1. Apoc. 4.5.  the promises of god in Christ are absolute and firm. They are absolute in christ that no man should brag: but only in god through Christ and that all rejoicing of man should be taken away, that God only might have the praise.  
Now (good Reader) where both in the old and new tenstament, there are found conditional promises, they be of two sorts, the first seem to be, and are so in deed and truth. The other unto the unskilful seem to be, but are not so in deed. Such as be conditional, are these: 
levit. 18. Galat. 3.  Qui fecerit ea, vivet in ijs, He that fulfilleth them shall live by them. Hoc fac, & vives. This do, 
Luke. 10.  and thou shalt live: And such other do belong unto the Law, 
Mat. 6.  and are not any way to be drawn unto the gospel.  
Those that seem to be, & are not, as, if you remit other men their trespasses, your heavenly Father will remit you your trespasses. 
Ezech. ●8  etc. And if a Sinner doth repent him of his wickedness, etc. And many other such phrases, belonging unto the gospel, be no conditional promises, but speeches borrowed from us, exhorting us unto our duty, showing forth plainly unto us the fruits of our justification, which without all doubt we shall bring forth when we are justified. For we are not justified to be idle, barren, 
Luk. 1 Ephes. 2. Tit. 2 2. Tim. 4. Mat. 6. 2. Pet. 1.  and fruitless, but to bring forth such fruits as the Lord hath ordained for us to walk in. For, a good tree cannot bring forth bad fruit.  
By these and such like, we must make trial of ourselves, whither we be in the faith: when we see one eat or drink a great deal, we say he was hungry or thirsty, because we see him eat so much or so greedily: So do we say that one is hot, because we see him sweat, yet do we not say, that his eating or drinking is the conditional cause of his hunger or thirst, nor yet the sweat the cause of his heat: But contrary we say, hunger, thirst, and heat, are the causes of eating, drinking, and sweat: even so, 
Ezec. 18. Mat. 6.  the turning from iniquity, the remitting of trespasses, are not the causes of the for gevenes of our sins, but the fruits thereof, and trial of our state. And this would the papists see if they were not blinded by the spirit of error, 
1. Tim. 4 Ephe. 2.  that ruleth the children of unbelief.  
That after justification, this faith bringeth forth such works as are agreeable unto the law of God, appeareth in these words: 
Ephe. 2. Titus. 2. Luk. 1. Mat. 6.  Conditi sumus in Christo jesu ad opera bona. We are created (or renewed) in Christ jesus unto good works, which God hath prepared for us to walk in. 
Hebr. 9  Et purificaret sibi ipsi populum peculiarem, studiosum bonorum operum He hath purged us unto himself, a peculiar people, studious of good works.  
Thus although in the work of our in stification, works be not conjoined with Faith, yet are they not separated from faith. 
Rom. 3 Galat. 3.  For although faith alone doth justify, yet is it not otherwise alone, but always fruitful by good works: It is one thing to be alone, and destitute of good works, which faith never is, and another thing to iuslify alone, which faith always doth: and by this faith, 
Ephes. 4 1. Tim. 1  although it be not singular unto any, but general unto the whole church of God, yet is every faithful man speciaily justified, & thereby specially liveth. One man's faith doth not justify another, but every man is justified by his own Faith. justus fide sua vivet. 
Rom. 1 〈◊〉. 2 Galat. 3 Hebr 10  The just shall live by his own faith, and not by another man's For he cannot be sure of the steadfastness of other men's, & therefore cannot be saved by their general faith. 
Heb. 1● Galat, 3 Phlip. 2 Hebr. 11 1. Pet. 1 Rom. 5.8  This faith notwithstanding the jangling of the sorbonistes, is unto every man that believeth, his special hand and instrument, wherewith he apprehendeth Christ certainly, without wavering, and thereby liveth. It is therefore called of saint Paul a sure confidence of things hoped for, and the certainty of things not seen, and thus oftentimes in the scriptures Fides, Spes, and Fiducia which containeth both, be confounded, or put one for another.  
Where the council of Trident, Andradius, with the jesuitical brood of the last locusis, 
Apoc. 9  would with a distinction of a first & second righteousness, beguile us, and lead us from the beholding that only righteousness of all God's children in Christ, which cometh no other ways, but by the forgiveness of sins, through the only faith of Christ. They are by the places already alleged, 
Rom. 3 Galat. 3  manifestly & evidently convinced: yet for the further satisfying of the reader, I will briefly add something more. These men in their first justification as they call it, or the first grace as the school men term it, deny remission of sin to be our justification, but say that it is such a sanctification of the soul, as thereby we are both call led just, & are so in deed, so that by an iufused righteousness, which they term Charitatem inherentem, infused into that faith of ●urs, found in ourselves before we were justified, & stirred up by the grace of god first moving us: & thus they still speak like the dragon, 
Apoc. 13.  & not like the lamb who by the holy prophets & Apostles continually say the remission of sins by the only faith of christ without works, is our justification from time to time before God. 
Psalm. 32.51 Rom. 4 Col. ●  For God hath set forth Christ to be the continual pacifying of his displeasure through faith in his blood, to declare his righteousness by the forgiveness of sins, And in the Evangelists where sin is declared to be the cause of our infirmities, and the devils power in man, so the remission of sins, is the curing and healing of all those infirmities, and the full deliverance from the power and tyranny of the devil: whereby we may evidently see, that as sin separateth us from god, 
Mat. 9 Mar. 2 Luk. 5 john. 5.8. Gen. 2. Deut. 32. Ezec. 18 isaiah. 43 50.59.64 O●●. 13. Mat. 12  & condemneth us before him: so remission of sins doth restore us again to God's favour and presence, and justifieth us before him, and therefore is the remission of sins our only justification before God, and not the renewing of inward man, as these deceivers do pretend. For our renovation and sauctification follow the remission of our sins, as an effect or fruit of our justification, which in deed is the remission of sins: for the tree being by god's favour through remission of sins made good, the fruit thereof, which is sanctification, must necessarily follow. And thus faith was imputed unto Abraham for righteousness, not by deserui●ge, or receiving infused righteousness (as Andradius, 
A●drad. in co●. trident. Rom. 4 I●n. 3 G●●. 12.15.17.13 18 32  & the jesuits imagine) but by remission of sins, and then followed sanctification and obedience, with daily increase, by the working of gods spirit, witnessed by his works, as well appeareth by the story of his whole life.  
And all these graces, 
isaiah. 41. Rom 9 G●●●. 18 Ier●m. 18. isaiah. 45. 2. Tim. 2. Ephes. 2. Gol. 2 Pet. 1  & good things, did still depend upon God's election, that he had ordained and called him thereto in Christ, & no part thereof depending of him self, as the Lord by the prophet faith: Who calleth the just man from the East, etc. even I the Lord that am with the first and with the last. This also S. Paul evidentive prooneth in the election of jacob, and out of the Prophet jeremy, by the example of the Potter and his vessels: And to Timothy he saith, that the Elect are in the lords house vessels to honour, thereunto created in Christ jesus, by whom they are quickened by remission of sins.  
In their second justification, these jesuits say their infused Charity, firringe up good works, 
Con. trident. de incre. just. sess. 6. can. 9.10.11.12  (which the Schoolmen call works of Condign) deserve both remission of sins, and eternal life. They make a greater show, greatly pleasing themselves, and beguile the simple, utterly excluding only Faith, and free Remission of sins, and punishment due for the same. as things thereunto nothing belonging: which is as if a man would say, that in the beginning a Tree liveth by the Fatness of the earth, & the strength of his own sap, but afterwards liveth by the Fruit, as though the Fruit did not continually take life & nourishment from the Tree, but did give life & moisture unto the tree, which of itself the fruit hath not, but is continually nourished & kept in life by the sap & moisture of the tree  
Such are the absurd opinions of our religious jesuits, who in effect, together with the Schoolmen and latter Sorbonistes, leave unto Christ nothing in the work of our justification, but only this, that he openeth the way how every man may justify himself, and so the gospel to teach nothing else, 
Albert. ●ig. de ●ust. Ethius cont. a Luti●a.  but how men may justify themselves by their own works, and this evidently appeareth unto all men, that will not be wilfully ignorant, by these new and old terms or words of art, which for this purpose the Papists have devised. 
Coun. tried. sess. 6 An randan con. trident.  As, works of preparation, or disposing causes of our salvation, Charity infused, stirring up our free will and faith, or the holy ghost knocking at the door of our free will (which is also called the first justice) works of congruence, meeting with the first grace, or with the prenenting grace. These terms be equivolent, and have all one meaning, as also have their second justice, and works of condign, that answer the condition, as well appeareth by the censure of the jesuits of Colen, the council of trident. sess. 6 De operibus. canon. 7. & cap. 6. canon. 4. de fide. ca 5.6.7.8.9.12, 13. 
Pigln. de just. cont trident. sess. 6. de operibus can. 7. et de imbecal. iustificationss. ca 1. can. 4. Pantheol g. Gal● Bielan senten. Durand. in senten. Li.  The master of sentences. lib. 3. distnct. 19 Pantheologia ex sententia Thome. Gabriel Biel lib. sentent. 3. and 4. and out of others, of the bottomless pit an infinite table.  
The like meaning have they in their terms of faith, 
Pighi. de just. con. tried. de fide. sess. 6. Andrad. ut con. tridens.  form & unformed, begotteen of their free will, and infused: So that while in words they grant us to be justified by a formed faith (as they term if) they pare the same so near, that they leave no thing thereof but a naked name of saith, void of Christ's merits taking utterly from us iustifycation that is by the only faith in Christ, which justification is the very sum of all true virtue and godliness. But now, forasmuch as justification before God, is the continual remission of our sins through the only faith of Christ (as it is already said) and that not in the beginning only, but continually so long as we dwell in this life, 
Mat. 6.  and therefore Christ jesus our Redeemer teacheth us to cry from time to time forgive us our sins. These jebusiticall papists, and popish Sorbonistes do herein therefore declare themselves to be led by the three unclean spirits, (as is already said) of Anti- christ, and not by the spirit of god as they would pretend. 
Gen. 12.17 Rom. 4. Galet. 2.1. 1. Cor. 1  For the spirit of god by S. Paul in the example of Abraham & david un to whom the remission of sins was accounted their only righteousness before God, and the a long time after they were first ealied yea, many years after, they were reckoned the servants and friends of god, the the remission of sins is our only righteousness before god. S. Paul applieth the righteousness of abraham that he speaketh of, unto him 14. years after he was called out of carran And further he saith the Abraham was at no time justified by his own works, for than he had something wherein he might have gloried: but he saith that Abraham was continually justified before God by faith, without works that he might always glory in the Lord.  
The same thing we find in David, 
〈◊〉 Reg. 18 Psal. 81.32.18. & ●0. 143. Act. 15. isaiah. 6.64  that was a man even to the liking of God. Of Esay also, whom the Lord had cleansed, and yet saith he of himself among the rest of God's Children, we are all as an unclean thing, 
Mat. 20. Luk. 17.  all our righteousness are as futhie rags. And Christ our Saviour saith, that when we have done all that is commanded us, yet are we unprofitable deserving nothing: For god is debtor unto none.  
And S. Paul of the regenerated man, 
2. Corrin. 1.5 Psal. 32. Coloss. 2. Act. 13.  in his own person crieth out, saying, Oh wretch that I am, who shall deliver me from this body of sin & death? He said not, my works of condign, or stirred up by the first grace (as do these jesuits) but he said, I thank God through jesus Christ our Loid, which died, yea rather which is raised again, which also is at the right hand of God, making intercession for us unto his Father, who is still in Christ reconciling us unto himself, through the remitting of our sins, in Christ therefore is remission of sins continually preached unto us, aswell after our regeneration as before, else were it in vain, that every where in the Scripture remission of sins freely in Christ is enforced, as the very matter of our salvation, and reconcilement to God. 
1. john. ●. ●. Mat. 3. isaiah. 35.  If any man sin (saith Saint john) we have an advocate with the Father, jesus Christ the righteous, and he is the pacification, or Propitiation for our sins, and this not in the beginning, but continually all our life long, and therefore he said of himself, and others already justified, If we walk in light etc. The blood of jesus Christ cleanseth us from all our sins. If we acknowledge our sins, God is faithful and just to forgive us our sins. 
Philip. 3. 1. Cor. 4.  And S. Paul fled utterly from his own righteousness, yea from that he might any way challenge either by observing the Law, or by his painful travel or labour in the gospel, and clave only so the righteousness of God, that cometh through the only faith of Christ.  
And our saviour Christ himself calleth sinners unto him, 
Rom. 1.7. Eze. 18. Mat. 11.18.  promising continually remission and forgiveness of sins so often as they repent, yea to seventy times seven times, that is, continually. We ought therefore at all times confidently through Christ to come unto the seat of grace, 
isaiah. 1.55. Apoc. 22. Heb. 4.  assuring ourselves to find help in time of need.  
We say to these jesuits therefore with S. Augustine, 
Aug. de circit. de Bar. in cant. can serm. 23.  and S. Barnard, justicia sanctorum. etc. The righteousness of Saints in this world standeth rather in the forgiveness of sin, then in the perfection of virtue. 
Ambro. de Iac●● lib. 2.  And with S. Ambrose, as jacob in the coat of his brother Esau was accepted unto Isaac his father, so we in that righteousness of Christ are accepted before God. And further with Austin we say, 
Aug. ad Bonis. lib. 3. cap. 5.  we must still depend upon the only merit of Christ, and this being our only hope, where is then confidence of works? 
Ber. super. ca●●. serm. 16.  And again with Barnard we say, Our merit is the Lords taking of mercy, this is the whole merit of man, if he put his whole trust in him that saveth the whole man.  
There is no cause why thou shouldest ask, by what merit we should hope for good things when thou hearest in the prophet, I will do it not for your sakes, but for mine own, saith the lord 
Barnard. in ps. 91. Super. Cant. ser. 23.  And again, O solus vere beatus qui non imputauerit dominus peccatum. 
Ezech. 22.32.36.  etc. Sufficit mihi ad omnem justitiam solum habere propitium cui soli peccavi. 
Barn. super Cant. ser. 23.  O truly happy unto whom god will not impute sin. etc. It sufficeth me unto all righteousness, to have him merciful, whom I have only offended. 
Idem. ser. 61  Ego fidenter, quod ex me mihi deest, exurpo mihi ex visceribus domini mei, quoniam misericordiae effluunt, nec desunt foramina per quae effluant. I do confidently take unto myself that which wanteth unto me of myself, from the bowels of my Lord, for his mercies flow out abundantly, neither do the conduits want whereby they may still flow out. And again with Austen we say, 
Aug. in confess.  Vae hominum vita● quantumuis laudabili, si remota misericordia indicetur. woe unto the life of man, be it never so laudable, if it shall receive judgement without mercy.  
Therefore propter illud imperfectionis vicium si dixerimus quia peccatum non habemus. 
Aug. epist. 26. ad Hieron. 1. john. 1.  etc. propter illud etiam vitium quantumlibet profecerimus, necessarium est nobis dicere, dimit nobis debita nostra. Because of that imperfection of ours if we shall say we have no sin, we deceive ourselves, & there is no truth in us, yea for that imperfection of ours, how much soever we go forward (in virtue and godliness) it is necessary for us to say, forgive us our trespasses  
But these jesuits herein deceive themselves also, 
●●ncil. trident. sess. 〈◊〉 & sess. 7. ●●llen. in his book 〈◊〉 purgatory.  as in their first & second justice, that they imagine unto themselves a full and perfect regeneration, or renovation, in their first conversion, by the receiving of the sacrament of Baptism, & thereupon ground this false principle of the second justification. For so long as the most perfectest liveth in this world, so long carrieth he both in soul & body, 
●●ne. lib. 4. ●abri. byel. & ●urand. in. sent. ●●b. 4. Mat. 5 ●● Rom. 6. 7.12. ●oloss.  the sin and corruption of the old man (which the Apostle termeth, earthly members) which are daily more and more to be mortified that our regenerated part or inward man may increase to further renovation, even unto a perfect man: and therefore are we exhorted still to this further mortifying of the old man, 
Ephe. 4.5. Psal. 51.103  and pray earnestly to god that he will by cleansing us more and more from our sins perform the same. 
isaiah. 6. 1. Cor. 15. 2. Cor. 5. Galat. 2.5. 2. Tim. 2.  And thus David, S. Paul, isaiah, and all the godly continually expected, knowing, ' that when this body of sin by death should be put of, it should be performed through Christ jesus, by whom in the mean time they lived by a lively faith in the work of this new birth, in continual mortification and renovation. The performance whereof is the daily remitting of sin through the blood of Christ. For the last enemy that herein must be destroyed is death or mortality. S. Paul confesseth, 
Hebr. 9  that after his new birth and conversion, there still remained a resistance, which he called the law of his members, 
2. joh. 2.1  which although it did not reign in him, yet did it marvelously vex, 
Apo. 1.7.8.14.12.  let & hinder him, so that he confessed he had not then already attained, 
Rom. 7.6.  either was already perfect, 
2. Cor. 12.  but still followed the prefixed mark in Christ, 
Philip. 3.  through whom (as he was in him comprehended, 
2. Tim. 4.  so) he fought a good fight, fulfilled his course, 
2. Cor. 9  and kept the faith, 
Luk. 16.  to the receiving of that crown of righteousness, 
2. Cor. 2.5  which the Lord the righteous judge did give unto him at the day of his dissolution, 
Philip. 1.  which day he with all the rest of God's dear children earnestly desired & longed after, 
1. Pet. 1.  as th'end of all their travel, 
〈…〉  & the full perfecting of their regeneration to their everlasting glory in Christ.  
And to be short S. Augustine saith, 
Aug. de peceatorl meritis & remiss 2. Cor. 4.  Non ex qua hora quisquis baptizatur omnis vetus infirmitas eius absumitur, sed renovatio incipit à remissione omnium peccatorum. etc. sed si in ipso animo qui est homo interior perfecta in Baptismo novitas fieret, non diceret apostolus, etsi exterior homo noster corrumpi tur, interior renovatur de die in diem, profecto enim, qui de die in diem adhuc renovatur nondum totus est renovatus. Al our old infirmity of concupiscence is not wiped away or consumed from that time that every man is baptized: but renovation beginneth at the remission of all sins. But if perfect newness might be wrought in Baptism in the soul which is the inward man, than would not the apostle have said, although our outward man be destroyed the inward man is day by day renewed: for truly he that is yet daily renewed, is not as yet wholly renewed. And the very form of Sherwins' confession doth evidently convince these jesuits and all other Papists whatsoever, of great blasphemy and wickedness. For if there be nothing in us, nor of us, but sin and abomination, and that we trust to be saved only by the death and bloodshedding of Christ, (which is most true) them where is their infused righteousness, works of congruence or preparations, to form & fashion their faith? where is their deserving merits, satisfying works, or works of condign, stirred up and drawn forth by their first justice? There are none at all, no not one, they are all abominable. etc. But this confession of Sherwins was unto himself, and is unto the rest of his fellows yet remaining as was their prophesy of Caiphas unto him and the rest of the priests the Scribes, and Pharisees, which although it was both good and true, & the work of the holy Ghost in that ill man to declare the purpose of god for our redemption in the death of christ: yet had both caiphas & the rest of the pharisees a lewd tent and a contrary meaning in the uttering thereof, even to the death of Christ, and presernation of their own state: even so these jesuits, notwithstanding the form of good words they here use, there lieth hid in their hearts a wicked and devilish meaning, to the overthrow of Christ's office, and glory, as by the discovery thereof hitherto hath well appeared.  
Now where the Papists, & papistical jesuits object saint james, they do by a double Sophism beguile themselves and others. 
Mark. 3. Exod. 8 c. 10. joh. 6. Act. 8. Mat. 10.26.  That is to wit, in this word Faith, & in the word justification. For faith in that place of S. james, is taken for such a faith as the Devil hath, as Pharaoh had, as the Capernaits, and such others, that for a time believed, and such a one as judas and Simon magus had, and like unto the jesuitical faith, and I think, worse than the devils faith. They should do well therefore, and find less damnation, if they forsake with judas, in plain terms, the name of Christ, & call themselves no more jesuits, after so good a name, but Iscariozites, and Magozites, according to the substance of their Religion. For where judas sold his Master but once, and Simon Magus would have bought the holy Ghost but once, they do it infinitely, and never make an end thereof.  
Now to their sophism, & first where S. paul in the example of Abraham, taketh faith for the knowledge of god, & the assent unto his word, with trust or confidence therein whereby Christ is apprehended. S. james taketh it for a shadow of faith, separated from fiducia, such a one as the papistical, peneral, or catholic faith is, which justifieth before God, no more than devils faith can justify. S. james did not say that such men as he spoke of, had Faith: but he sayeth: What and if a man say he hath Faith? which intrueth Saint James importeth them to want.  
Secondly, 
Rom. 4. Gal. 3.4  S. Paul referreth justification unto God, I have (saith he) made thee a father to many nations, even before god. And S. james referreth it unto men, and therefore saith, show me thy faith by thy works, & then bringeth the example of Abraham, to conclude that by works in the sight and judgement of men, we are justified, and not by knowledge, which there he calleth only faith, And this agreeth with our saviour Christ who saith, 
jam. 3 Mar. 5 1. Pet, 2  Sic luceat lux vestra etc. Let your light so shine before men, that they may see your good works, and so glorify your heavenly father.  
Again S. Paul and saint james bring both an example but yet unto divers ends, the one to prove that we be justified by faith only without works and that before God: the other to try out a false hypocritical shadow of faith, from a true lively justifying Faith, that never wanteth his works. And this trial he maketh by works, which ever attend upon a true Faith, as the inseparable fruits thereof. Etsi non precedunt iustificandum, 
August. de Fr. & oper●bus.  sequuntur tamen justificatum. Although works go not before him that is to be justified, yet truly works follow him that is already justified.  
And thus also doth S. Augustine interpret this place of S. james, so doth Thomas Aquinas. 
Quest. 76  Haec loquitur (saith S, Augustine) de operibus quae sequun tur Fidem, etc. unde Apostolus ait Fide obtulit Isaac cum tentaretur. Haec oblatio est opus & testimonium Fidei & justitiae.  
Saint james speaketh here of those works which do follow Faith. Wherefore he saith, Through faith Abraham offered up Isaac, where he was tried of God. This oblation is the work, and Testimony of his faith and justification. Aquinas saith, Opera iustificant declarative. Works declare us to be justified.  
Thus thou seest by the discourse of the jesuitical confession and opinion of justification, drawn out of the School of the Sorbonists, that Sherwin meant nothing less in his late confession at his death, than that which the people for the most part did suppose him to utter.  
If he had meant as the good form of words do to all good Christians import, why did he not first detest and condemn his jesuitical profession? Why did he not give some open testimony of repentance from his vile and detestable popery? For, his form of words is unto his jesuitical Profession, Popish Religion, as contrary, 
2. Cor. 6. Psal. 37 Luk. 7.19.23. 2. Reg. Mat. 3 Apoc. 14.19.  as Light to Darkness, truth to Falsehood, Christ to belial, and he that will do any thing acceptable to God, must first decline from evil that he may do good. So did Mary Magdalen, Zache the Publican, the Thief upon the cross, and all penitent sinners, for so the Gospel teacheth.  
But herein Sherwin followeth the practice of the holy Fathers of the Trident Council, and the Sorbonnitical Doctoures, in whom the Devil for the better upholding of his Antychristyan Synagogue, (even now beginning to fall) in all falsehood, and Religious craftiness goeth far beyond himself, For they, seeing the people being long oppressed with their superstitious Tyranny, now by the continual preaching of the gospel, in these last days to begin both to suspect, and to mislike the abominations of their Popish Religion, thought it more than time to leave the gross, and homely terms of the Schoolmen, and barbarous Predecessors, in this matter of justification, and to set a new. Face, and fine colour upon that vile and corrupt matter, by show of good words, borrowed from the Gospel, according to the time, interlacing the same with new Distinctions, and burnished Terms of art, so that except men do very carefully examine the same, they are able to deceive, not the simple only, but the wise and learned also: Yea, if it were possible, even the very elect. So skilful are they to dissemble their meaning by show and colour of strange words and terms. This manner of dealing, thus dissembling, and hiding their own meanings to the beguiling of the world, is not (good Reader) that dividing of God's word, that S. Paul requireth of the lords Ministers. But contrariwise, that brawl of words, and profane clamours in vain, things tending unto farther impiety, wounding the conscience of the ignorant, and grieving the godly like the fretting of a Canker.  
The Lord therefore deliver his Church from the hands of such subtle workmen, whose consciences are seared with obstinate hyyocrifie, and guide it by his holy spirit in the labour of faithful Pastors until the coming of his son jesus Christ our Lord, to whom with the Father and the holy Ghost, three persons and one eternal God, be all glory and honour now and for ever.    

LONDON ❧ Imprinted by john Wolf 1582.