Philip. 1. which day he with all the rest of Gods deare children earnestly desired longed after 1. Pet. 1. as th end of all their trauel 〈…〉 the full perfecting of their regeneration to their euerlasting glory in Christ And to be short S. Augustine saith Aug. de peceatorl meritis remiss 2. Cor. 4. Non ex qua hora quisquis baptizatur omnis vetus infirmitas eius absumitur sed renouatio incipit à remissione omniuÌ„ peccatoruÌ„ c. sed si in ipso animo qui est homo interior perfecta in Baptismo nouitas fieret noÌ„ diceret apostolus etsi exterior homo noster corrumpi tur interior renouatur de die in dieÌ„ profecto enim qui de die in dieÌ„ adhuc renouatur nondum totus est renouatus Al our old infirmitie of concupiscence is not wyped away or consumed from that time that euery man is baptised but renouation beginneth at the remission of all sinnes But if perfect newnes might be wrought in Baptisme in the soule which is the inward man then would not the apostle haue said althogh our outward man be destroied the inward man is day by day renued for truly he that is yet daily renued is not as yet wholly renued And the verie forme of Sherwins confession doth euidently conuince these Iesuites and al other Papistes whatsoeuer of great blasphemie and wickednes For if there be nothing in vs nor of vs but sinne and abhomination and that we trust to be saued onely by the death and bloudshedding of Christe which is most true theÌ„ where is their infused righteousnes workes of congruence or preparations to forme fashion their faith where is their deseruing merits satisfying workes or works of condigne stirred vp and drawen foorth by their firste iustice There are none at all no not one they are all abhominable c. But this confession of Sherwins was vnto him selfe and is vnto the rest of his fellowes yet remayning as was their prophesie of Caiphas vnto him and the rest of the priests the Scribes and Pharisees which although it was both good and true the worke of the holy Ghost in that il man to declare the purpose of god for our redeÌ„ptioÌ„ in the death of christ yet had both caiphas the rest of the pharisies a lewd tent and a contrarie meaninge in the vttering thereof euen to the death of Christ and presernation of their own state euen so these Iesuites notwithstanding the forme of good wordes they here vse there lyeth hid in their heartes a wicked and deuelish meaninge to the ouerthrow of Christes office and glorie as by the discouery therof hetherto hath wel appeared Now where the Papistes papisticall Iesuites obiect saint Iames they doe by a double Sophisme beguile themselues and others Mark 3. Exod. 8 c. 10. Ioh. 6. Act. 8. Mat. 10.26 That is to wit in this word Faith in the word Iustification For faith in that place of S. Iames is taken for such a faith as the Deuill hath as Pharao had as the Capernaits and such others that for a time beleeued and such a one as Iudas and Simon magus had and like vnto the Iesuiticall faith and I thinke worse then the Deuils faith They should doe well therefore and finde lesse damnation if they forsake with Iudas in playne tearmes the name of Christ call themselues no more Iesuites after so good a name but Iscariozites and Magozites accordinge to the substaunce of theire Religion For where Iudas solde his Maister but once and Symon Magus woulde haue bought the holye Ghost but once they doe it infinitely and neuer make an ende thereof Now to their sophisme first where S. paul in the example of Abraham taketh faith for the knowledge of god the assente vnto his word with trust or coÌ„fidence therin wherby Christ is appreheÌ„ded S. Iames taketh it for a shadow of faith seperated from fiducia such a one as the papistical peneral or catholicke faith is which iustifyeth before God no more then deuils faith can iustifie S. Iames did not say that such men as hee spake of had Faith but hee sayeth What and if a man say he hath Faith which intrueth Saint Ieames importeth them to want Secondly Rom. 4. Gal. 3.4 S. Paul referreth iustification vnto God I haue saith he made thee a father to many nations euen before god And S. Iames referreth it vnto meÌ„ and therfore saith shew me thy faith by thy workes then bringeth the example of Abraham to conclude that by works in the sight and iudgemente of men we are iustified and not by knowledge which there hee calleth only faith And this agreeth with our sauiour Christ who saith Iam. 3 Mar. 5 1. Pet 2 Sic luceat lux vestra c Let your light so shine before men that they may see youre good woorkes and so glorifye your heauenly father Againe S. Paule and sainte Iames bring both an example but yet vnto diuers endes the one to proue that we be iustifyed by faith only without works and that before God the other to trie out a false hipocriticall shadow of faith froÌ„ a true liuelie iustifying Faith that neuer wanteth his works And this tryall hee maketh by woorkes which euer attend vpon a true Faith as the inseperable fruits thereof Etsi non precedunt iustificanduÌ„ August de Fr. operâ—bus sequuntur tamen iustificatuÌ„ Although workes goe not before him that is to be iustifyed yet truely workes follow him that is already iustifyed And thus also doth S. Augustine interprete this place of S. Iames so doeth Thomas Aquinas Quest 76 Haec loquitur saith S Augustine de operibus quae sequun tur Fidem c. Vnde Apostolus ait Fide obtulit Isaac cum tentaretur Haec oblatio est opus testimoniuÌ„ Fidei Iustitiae Saint Iames speaketh here of those workes which doe follow Faith Wherefore he saith Through faith Abraham offered vp Isaac wher he was tryed of God This oblation is the worke and Testimonie of his faith and iustificatioÌ„ Aquinas saith Opera iustificaÌ„t declaratiue Workes declare vs to be iustifyed Thus thou seest by the discourse of the Iesuiticall confession and opinion of Iustification drawen out of the Schoole of the Sorbonists that Sherwin meant nothing lesse in his late confession at his death theÌ„ that which the people for the most parte did suppose him to vtter If he had ment as the good forme of words doe to all good Christians importe why did he not first detest and condemn his Iesuiticall profession Why did hee not geue some open testimonie of repentaunce from his vile and detestable poperie For his forme of words is vnto his Iesuiticall Profession Popish Religion as contrarie 2. Cor. 6. Psal 37 Luk. 7.19.23 2. Reg. Mat. 3 Apoc. 14.19 as Light to Darcknesse trueth to Falshoode Christ to Beliall and he that will doe anye thing acceptable to God must first decline froÌ„ euil that he may do good So did Mary Magdalen Zache the Publican the Thiefe vpon the crosse and all peniteÌ„t sinners for so the Gospell teacheth But herein Sherwin followeth the practise of the holy Fathers of the Trident Councell and the sorboniticall Doctoures in whom the Deuil for the better vpholdinge of hys Antychristyan Sinagogue euen nowe beginninge to fall in all falshoode and Religious craftines goeth farre beyonde himselfe For they seeing the people beinge long oppressed with their superstitious Tyranny now by the continual preaching of the gospell in these last dayes to begin both to suspecte and to mislike the abhominations of their Popishe Religion thoughte it more then time to leaue the grosse and homelye tearmes of the Schoolemen and barbarous Predecessours in this matter of Iustification and to set a new Face and fine colour vpon that vile and corrupt matter by shewe of good woordes borrowed from the Gospell according to the time interlacing the same with new Distinctions and burnished Tearmes of arte so that except men do very carefully examine the same they are able to deceiue not the simple onelye but the wise and learned also Yea if it were possible euen the verye electe So skilfull are they to dissemble their meaninge by shewe and coloure of strange wordes and tearmes This maner of dealing thus dissemblinge and hidinge their owne meanings to the beguyling of the world is not good Reader that deuiding of Gods worde that S. Paule requyreth of the Lordes Ministers But contrariwise that braule of wordes and prophane clamors in vaine thinges tending vnto farther impietie wounding the conscience of the ignorant and greeuing the godlye like the frettinge of a Canker The Lord therefore deliuer his Church from the handes of such subtill workemen whose consciences are seared with obstinate hyyocrifie and guide it by his holy spirite in the labour of faithfull Pastors vntill the comming of his sonne Iesus Christ our Lorde to whome with the Father and the holy Ghost three persons and one eternall God be all glory and honor now and for euer LONDON ⧠Imprinted by Iohn Wolfe 1582.
plaine testimouies of Scriptures according to the true analogie and meaninge of the same And first touching their three fold righteousnes or iustice before god the Scripture knoweth no such diuision The Scriptures lay foorth vnto vs two kindes of righteousnes before God one that is of the law of God which lawe first ingrauen 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 bookes of Moises the Prophetes and Psalmes and most cleerelie in the bookes of the newe Testament conteineth in it the absolute and perfect righteousnes that whosoeuer fulfilleth the same shall liue therein and be iudged righteous before God and this law being the perfecte image of Gods iustice and the absolute rule of mans life receiueth no qualification Deut. 30. Luke 1.10 Leuit. 18. Rom. 3.8 Galat. 3. Iob. 15 Iohn 1. Mat. 15. Rom. 7.8 Galat. 3. Psalm 19. Mat. 5. nor in no parte doth condiscend vnto our infirmitie but requireth an absolute and perfect obedieÌ„ce and a conformitie vnto the same for that it findeth this in none Christ onlie excepted it condeÌ„neth all absolutelie shuttinge them vnder sin vnto condemnation and iustifyeth none eyther in whole or in parte Heauen and earth shall perish but not so muche as a title of this law shall diminish For as God cannot be altered so the Law which is the rule of his iustice and the true image of himselfe can in no part be temperod unto our infirmitie if it can then let some of the Sorbonical Iesuites or Iesuiticall Sorbonistes lay it down by the testimonie of the Scripturrs Et erit mihi magnus Apollo The other righteousnes before God is in Christ only QueÌ„ proposuit Deus propitiatorem per fidem whome God hath made our propitiation through faith Nmo 3. Eum qui non nouerat peccatum pro nobis peceatum fecit vt nos iustitia Dei efficeremur in ipso Him that knew no sin 2. Cor. 5. did God make a sacrifice for sin for vs that we might be made the righteousnes of God in Christ 1. Cor. and God hath made him vnto vs wisdome righteousnes and saÌ„ctification and redemption Secondarilie therfore where they attribute this rihhteousnes only vnto Christ as the worker and offerer thereof keepe thapplication thereof vnto theÌ„selues they take from God the best part of his office and are found lyars against God For Christ doth not ouely worke it for vs in all thinges belonging vnto himselfe but the Father doth also bestow it vpon vs inuesting vs by a liuely faith into the righteousnes of his sonne otherwise wee should gaine no more by Christ then we doe by the Law For the Lawe both conteyneth and offereth perfect righteousnes vnto vs Rom. 7.9 but it worketh it not and that for no lack that is in it selfe but is in vs For thus wee should make God and Christ in the worke of our redemption no better then a Phisition and much worse then a kinde Nurse or louinge Mother A skilfull Phisition doth in deede prouide necessary medicine for the patient but the receite thereof he leaueth vnto himselfe A good Nurse or mother will not only prouide meat for the childe but they also in what they can bring the childe to the receiuing thereof Ierim 23.32 But now the Father and the Son by the holy Ghost worke together in this woorke of our iustification Ezec. 11.16 Esay 44.45 Iohn 5.6.10.14.15.17 Mat. 16. Pater meus vsque adhuc operatur ego operor The Father worketh as yet and I also worke no man commeth vnto mee excepte my Father draw him And of his greate loue towardes vs he hath geuen his Sonne to die for vs so doeth hee geue vs the meanes whereby wee doe receiue him with his benefites which saint Paule doth euidently declare His wordes are these Ephes 2. Deus qui diues est in misericordia c. God that is rich in mercy through his great loue wherewith he loued vs and wheÌ„ we were dead through sin he hath also quickned vs together through christ by whose grace ye are saued for by grace are yee saued through faith that not of your selues It is the gifâ—e of God not of workes least any man shoulde glory Iohn 6. For wee are his worke-manship created in Christ Iesus vnto good workes which God hath prepared for vs to walke in Here is the greate riches of Gods loue and his grace the efficient cause of iustification Mat. 3. Christ the merite respect Esay 53. Faith the meane and instrument betweene Christ and vs and withall the gift of god from which instrumeÌ„t or meanes our desertes and al works whatsoeuer are excluded in the apprehension of this iustification Tittus 2. and worke ordeyned of god doe follow our iustificatioÌ„ to be our exercises Loe good Reader what may or can bee sayde plainer In this worde of iustification is there nothing fouÌ„d of oures The whole worke is Gods we are no agentes herein but workmanship wrought of God only so that the whole worke belongeth vnto God nothing therin vnto our selues Therefore these Sorboniticall Iesuites are herin many wais found liers against god and his trueth Thirdly this faith whereby we apprehend our iustification in Christ is neyther of our selues or any habit of our minds reason or will nor yet formed by workes whereby together with workes we should be iustifyed but is the free gifte of God depending vpon our election geuen vs in Christ Iesu at the hearinge of the worde through the working of the holy ghost and doth only or alone without workes iustifie vs in Christ and bringeth forth such works as the worde requyreth being the fruites of our iustification to the glorie of God the profite of our brethren and witnessing our iustification both inwardlye in our conscience and outwardly before men shal euidently appeare First that faith is the worke and gifte of God in vs appeareth by the wordes of our Sauiour Christ Iosm 6. Mat. 16 Ephe. 6. Hoc est opus Dei vt credatis in illum quem misit ille This is the worke of God that ye beleue in him whom he hath sent Nemo venit ad me Philip. 1 nisi fuerit ei datum a patre meo No man commeth to me except it shal be geuen him of my father And S. Paul saith Iohes 2. Gratia saluati estis per Fidem hoc non ex vobis dei enim donum est Ye are saued by grace through faith and that not of youre selues for this faith is the gifte of God And againe Rom. 12. Sicut Deus vnicuique dimisit mensuram Fidei Euen as God hath deuided vnto euerie one the measure of faith And Augustine vpoÌ„ the sixt of Iohn saith August super Iohan. cap. 6. trast 17. Credere datur nobis quid enim habes quod non accepisti
in the sacrament of Baptisme And the renerent father Beda Bida super 1. Cor Cap. 10. Auguen formone ad disantes Nulli aliquatenus ambigendum est tunc vnumquenqse fidelium corporis sangumis Christi participem fieri quando in Baptismate membnum Christl efficitur No man may doubt bt that euerie faithfull man is then made partake of the bodic and bloud of Christ vvhen he is made a member of Christ To these might manie mo fathers be added but these are sufticient to proue the selfe and the same presences of Christ to be in the sacrament of Baptisime that is in the Eucharist For when we acknowledge our birth to be altogether spiritual and nothing materiall naturall or corporall and to be vvrought vvithout the real or naturall presence of Christ by vvhom yet neuerthelesse vve are regenerated and made the sonnes of God it were not onelie foolishe but a monster to imagine the feeding and nourishing of this life vvhich commeth by this birth to be otherwise then according to the nature of the birth The birth is altogether spirituall the nourishment therefore is altogether spirituall Christ is effectuallie in regneration bestowed vpon vs Origen in lib. 4. homil 4. super Exnd. hornil 13. super lib. 4. hum 9.1 Tertral de carnis resurrectione so is he effectuallie offered and bestowed in his vvord and yet doth no man imagine that Christ is included in the vvater or in the letter of his vvorde Christus auditu deuorandus est intellectu ruminaÌ„dus side digerendus Christ must be eaten by hearing chowed vpon againe by vnderstanding throghly digested by faith De creua domiui in medio Aud S. Cyprian Esus huius carms est quadam auiditas quoddaÌ„ desiderium manendi in Christo quod est esca carni hoc est animae fides non dentes ad mordendum acuimus sed side sineera panem sanctum frangimus The eating of this flesh of Christ is a greedie appetite a lÌ„oging desire to dwelin Christ Loke vvhat meate is nvto the body eueÌ„ the same is saith vnto the soule We whette not our teeth to bite with but vvith a true faith vvee breake this holie bread Christe is not reallie saide to be present either in the letter or in the vvorde vvhy then should not vve thinke the saine in the supper when we see and vnderstande that his presence bothe in baptisme and in his vvorde is certaine and effectuall and yet neither real nor corporall Moreouer this presence of Christ in his word and sactaments is so far beyond the reche of our sinple vnderstanding that vve be not able to comprehende it by wit and reason and therefore beleeue it by faith asluring our selues that God is most true in his promises Wee therefore rather feele the benefite and comfort of his presence in our hartes and minds by a liuely faith then are able to expresse it by our owne vvitte and tongues The fearch after this ineffable maner of Christes presence in this sacrament hath broght a number into a dangerous Laberinth and in the ende brought foorth this absurde monstrous and blasphemous opinion of the real presence by the vvaie of transubstaÌ„tiation ful of al idolatrie and superstltion taking the outwarde signes in this sacrament for Christ therby signified and th' action vvhich duelie performed doth call Christes death to our remembrance which to do is the principal end of this facrameÌ„t for the sacrifice of Christes death Malb 26. 1. Cer. 11. Aug. de ciuita de lib. 10. cap. 5. Cryso super Heb hoil 17. vvhereof this sacrament is as saith Augustine Chrisostome but a remembrance And so by this meanes that thing vvhich vvas ordeined to shew forth Christes death effectuallie did they abuse to the hiding and drkening of the force and effect of Christes death and passion vvhiche is the onelie sacrifice propiciatorie for sinne Iebr. 9. 10. for beseides this there neither is nor euer was anie other The first Church therfore as they knew the death of Christ inseperably ioyned with the sacrifice propiciatorie for sinne that no propiciatorie sacrifice could bee made for sinne vvithout the death of Christe so did they neuer teache this sacrament to be a sacrifice propiciatorie for sinne That sometimes in the fathers this sacrament is called a sacrifice Aug. ad Bcnifa lny so super Heb. â—omilia itis because it doth represent the sacrifice of Christes death and so it according to the nature of Sacraments obteineth the name of the thing that it signifieth as is aforesaid â—rene contra heraâ—â—s lib. 4. cap. 32. As also that in receiuing of this sacrament the vvorthie receiuers offer vnto God their prayers yea them selues vvhiche is an acceptable seruice and sacrifice to God not for sinne but of thankes giuing In this sence is it called a sacrifice Aug. de Trinit lib. 10. cap. 5. Aag ad Ianuaâ— Epist 32. 1. Coren 10. 11 Iguasi ad Suyâ—â— Epiph. ad Faw Epipi Havcs not that it is so as S. Augustine saith but that it doth signifie and in this sence and meaning both in scriptures and fathers it hath sundrie names and callinges as the Lords bodie and blood Ganes 17. Excd. 12. the bread of the Lorde the cup of thankefgiuing the communion the holie gathering loue the Lordes supper c. Yet it is not all these whose names it beareth but signifieth these and therefore is so called But the papistes neither regarding the vse nor signification of sacraments haue driuen them selues as I said into such a Laberinth that vvhat to saie therof they can finde no certentie or ground for vvhere a sacrament is a visible signe seale or testimonie of an inuisible grace Ciuisate dei li. 10. cap. 4. 5. Petrus Lombard sent li. 4. dist 10. thus S. Augustine out of the scripture doth define a sacrament saying Sacramentum est visibilis forma inuisibilis gratiae A sacrament is a visible sible forme shape or shew of an in uisible grace Againe he calleth it visibile signum a visible signe The Papistes define this sacrament of the Lordes bodie to be an inuisible signe of a visible bodie Thus do they define it Caro Christi inuisibilis est sacramentum carnis visibilis The inuisible flesh of Christ is the sacrament of his visible flesh Thus both contrarie to Scripture Fathers the veritie and trueth of Christes humane substance reason common sence yea contrarie vnto theÌ„selues they saie they knowe not what and againe reuiue vvith Marcion and other suche heretikes a fantasticall opinion of Christes humanitie to the vtter ouerthrow of the ground and substance of christian religion which chieflie standeth in the certentie of Christes humaine bodie and nature 1. Iohn 4. They sometime saie the accidentes of bread and vvine as vvhitenes roundnes c. are the sacraments of the bodie of Christ now thinuisible bodie say they is the sacrameÌ„t of
no such a threefold difference of righteousnes before God as the Papistes imagine 9 The righteousnes of the lawe and the righteousnes of the Gospell with their difference 10 The Papistes make Christe no more beneficiall vnto his Church then is the lawe 11 That the father doth not only offer our Saluation vnto vs wrought in Christ but also through him doeth effectually bestowe the same vpon vs by a liuely faith in Christ 12 That this faith wherby weare iustified is not of our selues neither depēding vpō our free wil as the papistes imagine but it is the gifte of God in Christ and the worke of his spirite by the Preaching of the Gospell and dependeth vpon our election 13 That this faith onely iustifieth beefore God with out the helpe of workes 14 That this faith respecteth onely the promise of God made vnto vs in the death and passion of Christ and not legall or temporall promises as the Papistes wickedly pretend 15 That the promises of the Gospell are free and absolute and not condicional as the legall and temporall promises are 16 That a liuing and iustifiyng faith is alwaies fruitfull and neuer idle or barren and although it onely alone doth iustifie yet is it neuer alone or voide of good workes 17 The distinction of the Iesuiticall first and second iustification with their termes and woordes of arre haue the same meaning and corruption that the schoolemen had 18 That the Papistes leaue nothing vnto Christ and his Gospell in the worke of our iustification but onely this that he teacheth how a man may iustifie him selfe before God 19 That the continuall remission of sinne through Christ is our onely iustification before God 20 That sanctification and renouatiō are not our iustification before God but the fruites therof follow the same 21 That renouatiō and sanctification are not perfected at one instant or moment of time as the Papistes imagine but by cōtinuance not throughly performed vntill by death mortalitie be put off 22 The true interpretation of the place of S. Iames that the Papistes abuse to proue iustification by workes 23 That Sherwin in the forme wordes of his confession meant not as they did pretend but meere contrarie and therefore like vnto the prophecie of Cayphas 24 Why the Papistes and especially these Iesuites refuse the termes wordes of the schoolemen and conforme their wordes like vnto the Scripture THE PREFACE To the Reader THe old serpent The red Dragon Gen. 3. Iob. 1. Apoc. 9.12.13 1. Cor. 1.2.3 Mat. 15. Esay 28. Sathan the deceiuer of the whole worlde the continuall selaūderer and accuser of Gods childrē hath no way gentle reader more molested Gods people and preuailed against his Church to the great hinderance of his true worship and glorie of his blessed name then by renting the vnitie of his Church into the sectes and factions of men couering neuerthelesse these manifolde sectes and factions vnder the Cloake and shadow of the Catholike Church when in deede there most times emong these factions either remaineth no part of Gods worship and true religion at all or els verie little and that so corrupted as therein the true glorie of God may no way appeare when the true glorie of God his worship and religion is truly founded in Christe Gen. 3 17. Deut. 18 Esay 8.9.10.13 Mat. 3 10.28 Rom. 1.3.4.5.10 1. Cor. 1. Iohn 1.6 Ephes 4. Collos 2. Epist Iohn cap 1.2 by whom the knoweledge of God the father wisedome righteousnes sanctification and redemption is denied vnto vs through operation of his holy spirit and ministerie of his worde and wee againe by the same meanes as it were by iointes and cooples inseparable conioyned vnto Christ in whom dwelleth the fulnes of the Godhead substancially and is the only head of his Church Sauiour of his bodie that in him and thorowe him we may both see and enioy the glorious presence of God essectually This craftie workeman Sathan so cunning li transsigureth himselfe as though he were an Angell 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 hee often renteth the parts and mēbers of this bodie from Christ and God conioyning them vnto himselfe through the inuentions titles and holines of men treading downe the true doctrine of Christ his precious blood death and merits by the doctrine of mens deuises merits and other such like abhominations Thus began Sathan in Paradise to worke at the very beginning Thus so soone as the lawe was giuen vnder Moyses wrought hee by Corah Dathan and Abyran and hath so continued vntill this day Num. 16. and will doe vnto the worldes end Vnder the titles names traditions of Saduceis Esseans and Phariseis he aduanced so farre his owne kingdome that hee vtterly defaced the kingdome of God blinded both Priest and people that not onely the name of a true Israelite in respect of a Saducie Esseā or Pharisy was of no regard or estimation hee thereby so much blinded them that they knewe not Christ the true Messias whē he was come among thē but vtterly refused him and to their great condemnation reiected him whom they daily had in their mouthes and bragged themselues to be his people his Church and children of Abraham Iohn 1. vnto whom as vnto his peculiar inheritance he was especially sent The sonne of God found none more obstinate malicious against him his doctrine and kingdome then these men that continually vaunted and bragged of his name promises law Church and kingdome After Christes giorious Ascention by false Apostles Sathan set forward againe his aunciēt practice which although the great paine and diligence of the Apostles Apostolicall Pastors in their time mightily suppressed But when the Apostles and the Apostolical Pastors were taken out of this life to rest with the Lorde and that the faithfull workemen and diligent Pastors wared shant and thin in the Lordes vineyard then did Sathan go forward very busily with this practice Act. 20. 2. Thes 1 Apoc. 13 2 Tim. 4. Apoc. 9. and by such as came sorth of the very bosom of the Church speaking great thinges to the drawing of Disciples and followers after thē vntil he had set his chiefe Preudēt antichrist vicar general in his sente wherin hee in these sectaries stil pretendeth religion and godlinesse but alwaies denyeth and detesteth the substance thereof this well appeareth in the sectaries of all ages but especially after the first seuen hundreth yeered when the Monkish Locustes began to rise swarme out of the bothomles pit to spreade themselues into the worlde as the Benedictes Augustines Donstinians Cistrians with an infinite number beades some blacke some white and when the admiration of these began to decay then giueth the Deuill a fresh onset againe by a newe supplie of fryers Chanons Nunnes Ancorettes and Heremites a new band of other sectaries which termed thēselues schoolemen Canonists some Sententionaries Some