A Profitable Dialogue for a perverted Papist. OR A little Labour of a Lay man, tending to the profit of a perverted Papist: namely, by laying open unto him his own error, in believing that the Church of Rome cannot err. Composed in Dialogue manner, as it were between a simple Lay man, and certain grave Divines, and published only for the benefit of the Lay Papist. Written by R. M. Gent. and Student in Divinity. Brethren, be not children in understanding, 1. Cor. 14. 20. If God be on our side, who can be against us? Rom. 8. 31. Seek, and ye shall find, Math. 7. 7. LONDON. Printed by Simon Stafford, dwelling in the Cloth-fayre, near the sign of the red Lion. 1609. The Contents of this Book. THis small Treatise is divided into two parts. 1 THe first part contains certain proofs from Antiquity, that it is only the society of the faithful, (the holy Catholic Church) that can not finally err; and that the visible Church of Rome (or where else soever) may err. And therefore not lawful for any one Bishop on earth, to be admitted universal Bishop, or supreme head of the universal Church. 2 THe second part confirms the former proofs, by manifest proofs also from Antiquity, that the visible Church of Rome doth err in a principal point of Christian doctrine, as namely, touching the Sacrament of the blessed Body and Blood of our Lord and Saviour jesus Christ. The Author to the learned Reader. GOod Reader, myself being a Lay man, and altogether unskilful in Arts, I am therefore to entreat of thee (being a scholar) that thou wilt not so much regard the manner and form of this my weak work, as the matter and substance itself, which is no other thing in effect, but certain manifest proofs from Antiquity, that the Church of Rome doth err, proved by such ancient witnesses, as the Papists themselves allow for lawful; and so forcible are those witnesses against those Romish adversaries, that if hereafter any of them shall go about to reply against this Treatise ensuing, they shall but thereby the more lay open their own follies and shame, in striving against the invincible stream; for great is the Truth, and it will prevail: yea, what can more confound the learned adversary, or (as S. Paul saith * Tit. ●. 10. 11. ) condemn him to err in his own judgement, then to find himself altogether unable (without absurd cavilling and undirect dealing) to resist the weakness of a simple Lay man, fight in truths behalf? for notwithstanding my Six demands to the learned Papists, be the simplest book that ever hitherto hath been brought forth against them, yet are they not able to reply directly against it, without absurdity. Whereupon, I doubt, they will seem to scorn to vouchsafe it an answer. But here by the way, I acknowledge (and that sincerely) that it is unmeet for any Lay man, although never so great a scholar, to take to himself the office of ministry in the Church, or to climb up to the Pulpit, before he be lawfully called to that holy and reverend function: But for Lay men decently to instruct and admonish one another, it is no novelty, but a thing allowable in the Church many years since, as witnesseth S. Hierome, who saith plainly, * Upon the Epistle to the Colo. Chap. 3. that the Apostle Paul doth teach, that Lay men ought to have the Scriptures abundantly, and to instruct and admonish one another, etc. But if it be tolerable for Lay men to admonish one another, it follows then (because all are not scholars) that some of them may be also tolerated to write simply and plainly, and according to that manner of speech which the common vulgar sort do usually speak, who never speak more eloquently, then when they speak truth sincerely and plainly, and then they think they speak very well, if they be understood very well. But perhaps, some learned Adversary will object (according to his usual manner) against these proofs, which I have here cited from some of the ancient Fathers, living in the Church above a thousand years since, that they have been brought forth already by divers learned men, & long since answered by learned men also, & therefore in vain for me being a Lay man unlearned, to cite them again, thinking that I have but gathered them here and there out of other men's works, where they have been collected before, and for that cause likewise, from me the less to be regarded. These things being objected, I answer, True it is, that the same proofs have long since been brought forth against the Adversaries, & by them also answered; but how well, or how ill they have been answered, let that be tried by those Christians which are of sound judgement; for this I da●e avouch, that a lawful witness being brought against any man, it is no less than an absurd answer in that man whosoever, to reply, that the same witness, in speaking of one thing, doth thereby mean another: But into the same straight are all Heretics brought, by resisting the apparent truth. And this is a principal mark to be aimed at in this our corrupt age, in which there is so much dissension and controversy among professed Christians. For if our adversaries might be permitted to answer so absurdly, and to pass from one point to another, before some one point only be thoroughly decided; all the labour we take, to cleanse them from their infectious spots of error, would prove but labour in vain: but (God be thanked) the faithful know well, how to prevent the silly shifts of Heretics, and so with little labour, either to convert them, or confound them: for commonly the Heretic may be condemned by his own mouth, his doctrine contradicting some truth in Scripture, which himself professeth to believe: for where traditions and customs of men are regarded before holy Scripture, there ignorance doth soon beget error; especially if divers things called by one name, be not so perfectly distinguished, but that the one may be taken for the other. But let the ignorant learn, first touching faith. A true faith which worketh by love, is one thing; and a verbal or vain faith another. Secondly, touching justification; A justification before God, is one thing; and a justification before men, another: for God justifieth according to the inward heart, (by the good tree, true faith:) but man justifieth according to the outward declaration, (by the fruits proceeding from that tree * Luke. 6. 43. , good works.) S. Paul treating of the first justification, denies not the second; for he saith, If Abraham were justified by works, he hath wherein to rejoice, but not with God, etc. γ Rom. 4. S. james treating of the second, denies not the first: for he grants, Abraham believing God, it was imputed unto him for righteousness, etc. γ james. 2. Thirdly, touching the Church: The society of the faithful, which live by true faith, (and therefore hell gates not possible to prevail against them) is one thing; and a visible congregation, which may profess Christ by words, and deny him by deeds, another. Fourthly, touching Baptism; the outward Sacrament, the washing of the outward man, is one thing, and the inward grace, the cleansing of the inward man, another. Fiftly, touching the Eucharist: The outward Sacrament also, food for the Body, is one thing; and the inward matter, everlasting life for the soul, another: and so forth in the like. Now, the faithful, knowing well the differences in these things, and that the one may be oftentimes taken without the other, will never permit the adversary to pass away uncorrected) with any untruth therein, be it never so little; because from one error, another may ensue; but not possible directly, an error to proceed from truth: for God's word is not both Yea and Nay in one thing, but absolutely Yea, or Nay, as S. Paul testifieth γ 2. Cor. 1. . As touching the manner of my collecting hereof, I may justly avouch it, from the first authors themselves: but admit it were otherwise, yet let no man be so vain, as to think the truth to be of less force in one place then in another, but let him rather learn this wisdom from S. Paul, that although Paul, or Apollo's, or whosoever plant and water, yet it is God only that gives the blessing of increase * 1. Cor. 3. 6, 7. . And because God may give that heavenly blessing to whom he will, and without respect of persons γ Ephe. 6. 9 , in hope of the same blessing upon this my little labour, (rude and harsh in manner and form, though in substance according to truth) I will now require no more of thee (courteous Reader,) but that thou wilt permit it thy favourable passport, (and not to reject the manner of it, more than to respect the matter in it;) in so doing thou shalt declare thyself a most faithful friend to the simple Truth, and thereby not justly to offend any whosoever. Vale. A profitable Dialogue for a perverted Papist. Wherein he may clearly discern his own error, in believing that the Church of Rome cannot err. The first part, briefly treating of the Church. Lay man. Divine Augustine, forasmuch as thy proper works are of great fame & estimation in the Church of Rome; (which now in part is fallen from that her first faith and integrity which sometime thou didst know her sincerely to hold; (for she doth now presumptuously avouch, that she can not err in any substantial point of the Christian faith, and by reason of that vain and presumptuous opinion, she is fallen by evil custom, into divers errors, by which, great controversies among Christians do arise;) therefore in the behalf of many simple Lay people, we most earnestly crave of thee (Reverend Father) to tell us directly thy true opinion, touching the vain opinion of them, which hold that the same Church cannot err. We certainly persuade ourselves, that thy direct answers herein, will greatly prevail with those our adversaries; for some of them have written a N. D. Author of the Wardword in his 1. book of of the ● conversions of England, Chap. 3. as a matter of great moment against Heretics, that Wheresoever any doctrine is found in any of the Ancient Fathers, which is not contradicted, nor noted by any of the rest, as singular; that doctrine is to be presumed to be no particular opinion of his, but rather the general of all the Church in his days; for that otherwise it would most certainly have been noted and impugned by others, etc. Therefore whatsoever is spoken by thee (learned Aug.) not yet contradicted, they must thereby grant it to be the Truth of the Church in thy flourishing days. We confess, that the true holy Catholic Church cannot finally err; for hell gates are not able to prevail against it: b Mat. 16. 18. but this holy Catholic Church, we understand to consist only of the Elect, as our creed witnesseth, even the Communion of Saints, which without spot or wrinkle, Christ, by his precious blood, hath made glorious to himself c Ephe. ●. 27. ; for against all other, hell gates do prevail; and that doth the Evangelist S. john witness, saying, d 1. john. ●. 19 They went out from us, but they were not of us: for if they had been of us, they would have continued with us: But this cometh to pass, that it might appear, that they are not all of us, etc. But it is evident, that against whosoever hell gates may prevail, they also may err: (for it is most true, that none can err more, than those that take the ready way to hell, supposing they go to heaven.) By which, we may well hold, (against the Church of Rome) that not all which receive the outward Sacrament of Baptism, are then made members of that Church which cannot finally err. And by this we may well prove also, that the Bishop of Rome may as much err, as the meanest of us lay-men. Saint Ambrose saith, c Upon S. Luk●, the 6. Book, & 9 Chap. that The foundation of the Church is saith. If thou wilt be a Rock (saith he) thou shalt be in the Church, because the Church is upon a Rock; if thou be in the Church, the gates of hell shall not prevail against thee: the gates of hell, are the gates of death, but the gates of hell, cannot be the gates of the Church; And what are the gates of death (that is to say, the gates of hell) but every one of our several sins? etc. And more in an other place, f Upon the 40. Psalm. Where Peter the Rock is, (saith he) there is the Church, where the Church is, there is no death, but eternal life; and therefore he added, And the gates of hell shall not prevail against it. He than that lives and dies in his sins, both lives and dies out of the unity of that holy Church, against which, hell gates can not prevail. But for these things, speak, divine Augustine. Aug. My son, g Against Cresconius the 2, book Chap. 21, 22. The Apostle Paul doth say, h Ephe. ●. 2. that the Church is made subject to Christ; The Church therefore ought not to prefer herself before Christ, that she should think to be able to baptise those which are judged or condemned by him; but not possible of herself to baptise them, because he always judgeth truly, but the judges of the Church, as being men, are often deceived; Therefore forasmuch as pertaineth to the visible ministry, both good and evil baptise: But by them he doth invisibly baptise, of whom both the visible baptism, and the invisible grace is. Both good and evil then may sprinkle: but to wash the conscience, not any can do it, but he which is always good * None but God always good. . And by this also, by reason of the evil and polluted conscience, the Church is ignorant of such as are condemned by Christ. They are not then in the Body of Christ, which is the Church, because Christ can not have condemned members, etc. (Who then can point to those that can not err?) Although both good and evil i In his book of the unity of the Church, chap. 18. may give and receive the Sacrament of Baptism, yet not any are spiritually regenerated & built together in the body and members of Christ, but the good. Doubtless, in the good is that Church, by whom it is said, k Canti. Cap. ●. 2. Like a Lily among the thorns, so is my Love among the daughters, etc. For it is in those that build upon the Rock, that is, those which hear the words of Christ, and do them: (for it was said to Peter, l Mat. 16. 18. confessing Christ the Son of God, And upon this Rock I will build my Church.) It is not then in th●se which build upon sand, that is, those which hear the words of Christ, and do them not; for he saith, m Mat. 7. 24. He that heareth my words and doth the same, I will liken him to a wise man, which builds his hous● upon a rock. And in the same place, a little a●t●r, he saith, He which heareth my words, and doth them not, I will liken him to a foolish man, which builds his house upon sand, etc. Those than that are incorporated by the joining of charity, dwelling upon the Rock, and standing together bright as a Lily among thorns, they shall verily possess the kingdom of God. But those which build upon ●and, or are accounted as thorns, who can doubt that they shall not possess the Kingdom of GOD? Truly, the Sacrament of Baptism profits not such, etc. They shall not possess the kingdom of God: and therefore they are no● on the Rock: and because they are not on the Rock, without all doubt, they are not to be accounted in the Church, because upon this Rock, saith he, I will build my Church, etc. Lay. To those that are not wilfully obstinate in erroneous opinions, thou hast said enough for this matter (most reverend Father:) for here thou dost most plainly declare unto us, who they are, of whom the true Church (the Spouse of Christ) consists; even those that hear the words of Christ, and do them: they only build upon the Rock, against which, hell gates cannot preuavl●; for (as thou dost most truly affirm) whosoever builds not upon that Rock, without all doubt they are not to be accounted in the true Church, because upon the same Rock, that Church is built. But what is thy opinion, touching Peter, and Peter's successors in Peter's chair, which in the new Law (as some say) is answerable to the chair of Moses? If they hear the words of Christ, and do them not, shall they yet notwithstanding be obeyed, as men that cannot err? Aug. My son, n In his 〈◊〉 Sermon upon S. Mat. This name that he should be called Peter, was given him of our Lord, because by that figure, he might signify the Church: for Christ is the Rock, Peter the Christian people; for that Rock is a principal name: Therefore he is Peter from the Rock, not the Rock from Peter, even as Christ is not called from a Christian, but a Christian from Christ. Thou art therefore Peter, (saith he) and upon this Rock which thou hast confessed, upon this Rock which thou hast acknowledged, (saying, Thou art Christ the Son of the living God) I will build my Church, that is, upon myself the Son of the living God, I will build my Church: upon me, I will build thee, not me, upon thee: for men (willing to be built upon men) say, I verily am of Paul, but I belong to Apollo's, but I am of Cephas, which is Peter; But others (which would not build upon Peter, but upon the Rock) say, But I am of Christ, etc. 1 Cor. 1. 12. Many in the Church follow after earthly businesses, o In his 46. Treatis upon S. john. yet they preach Christ, and by them the voice of Christ is heard; but the sheep follow not the hirelings, but the voice of the Shepherd by means of the hirelings. Note, the Lord himself doth declare unto you, what hirelings are: p Mat. 23. 2, 3. The Scribes and the pharisees (saith he) sit in the chair of Moses, what they say, do, but what they do, that do not. What other thing said he, but, By hirelings, hear the voice of the Shepherd? for fitting in Moses chair, they teach the Law of God: therefore God teacheth by them: But if they teach their own, neither hear nor do, (what they say:) for truly, such seek their own, not those things which are of jesus Christ, etc. Lay. It seems then, by thy judgement, that we must not build upon men, of what calling or place soever, unless what they teach, be agreeable to the Law of God; and herein indeed thou dost follow the good counsel and advice of blessed Paul, who saith plainly, touching the visible Church, q Gala. 1. 8. Though that we, or an Angel from heaven preach unto you otherwise, then that which we have preached unto you, let him be accursed, etc. And thereby proves invincibly, that no doctrine is to be received in the Church, (although constituted by the Church) contrary and beside that pure doctrine, taught from the beginning. And the same thing doth S. john prove also, r 1. john. ●. 24. & ●. 1. and therefore our adversaries of Rome would gladly prove some of their own doctrines, to be the traditions of the Church, received first from the Apostles themselves: and vainly they boast, as a great matter against us, that we are not able directly to show the time when the Church of Rome fell into any Error, nor by whom she was first brought into error. But all this is but vain cavilling; for the devil hath not so little craft in him, as to change good to evil, suddenly; for then the evil could hardly take place; but by little and little, (which craft by a great number, is little or nothing perceived at the first,) he brings much evil into the Church. By continuance of time, the often drops of water have made a hole in the hardest stone: but none could tell the time directly when that hole was made. It is sufficient, to prove the Church of Rome to teach now, contrary to the doctrine taught in the same Church above a thousand years since: which thing is easy to be proved by the help of thee and other ancient witnesses. They seem also to make good and lawful their own Doctrines and Traditions besides the Scriptures, by that place in the Gospel, where our Saviour saith to his Disciples, s john. 16. 12, 13. I have yet many things to say to you, but ye can not bear them now, howbeit, when he is come, which is the Spirit of Truth, he shall lead you into all truth, etc. But what sayest thou (ancient Augustine) to this delusion of theirs? Aug. My son, t In his 97. Treatis upon S. john, and in his 96, Treatis. By this occasion of the evangelical sentence, (where our Lord saith, I have yet many things to say to you, etc.) all the most foolish heretics (that would be called Christians) go about to colour the boldness of their own inventions, etc. But who dares to avouch, that such and such are those things (which Christ had to say to his Disciples?) and, if they do avouch it, how do they prove it, & c? Lay. To this thou hast answered very plain: for by this thy plain speech, we well perceive thy meaning in an other place, u Against the Epistle of Fundament, Chap. 5. where thou sayest, that Thou shouldest not have believed the Gospel, unless the Authority of the Church had moved thee thereunto, etc. We also in these our days may justly avouch the same thing, because first, the authority of the Church is the means (for the most part) to move the outward man both to know and believe, and also to reverence the holy Scriptures. But tell us yet (reverend Father) is that authority still absolutely to be obeyed, albeit it teach uncertain things, which the Scripture doth not allow? or may we then lawfully forsake it, although by the same means we first believed? Aug. My son, x Against the same Epistle, Chap 14. What have we to do, but to forsake them that invite us to know things certain, and afterwards command us to believe things uncertain? and to follow them which invite us first to believe, that which we are not yet able to behold? that being made stronger by faith itself, we may attain to understand that which we believe, now not men, but GOD himself confirming and lightning our minds inwardly, etc. None can be ignorant y In his ●. Book of Baptism, against the donatists. Chap. ●. that the holy Canonical Scripture, (as well of the old as of the new Testament) is contained within her certain limits, and that it is so preferred before all later writings of Bishops, that whatsoever is certain to be written in it, can not in any wise be doubted or disputed whether it be true or right. ☞ But the writings of Bishops (which have By this distinction between the certayney of holy Scripture, and the uncertainty of all other writings, he proves (by good consequence) that the visible Church may err. been written, or which are now written after the Canon is confirmed) may be lawfully reprehended, both by a more wise speech of some man, which perhaps is more skilful in that matter, and also by a more grave authority, and more learned prudence of other Bishops; and by Counsels, if perhaps any thing in them have strayed from the truth. And even Counsels themselves, which are gathered in any Region or Province, must (without all doubt) give place to the authority of general Counsels, which are gathered out of the universal Christian world: And oftentimes the former general Counsels themselves may be corrected by the later, when (in any try all of matters) that is opened, which was shut, and that known, which was hidden, z Nothing is hid from the holy Ghost: therefore the holy Ghost is not assistant to those general Counsels which may be corrected. without any swelling of sacrilegious pride, without any stiffe-necke of puffing arrogancy, without any contention of cankered envy; with holy humility, with Catholic peace, with Christian charity, etc. (But for this matter, I have written at large, in my book of the unity of the Church.) Lay. Undoubtedly, these things from thee are most effectual to prove the Church of Rome to err, in affirming that she cannot err; But yet, for more confirmation thereof, we pray thee to deliver unto us thy judgement also, touching a principal matter of the Christian faith, now in controversy between us, to wit, concerning the presence of Christ in the blessed Sacrament of his Body and Blood. But before we proceed in that matter, we will crave a few words from Gregory the great, (sometime Bishop of Rome) touching the universal supremacy of the Pope of Rome; for we take his universal authority to be the only cause, that Rome's errors have been so much scattered and dispersed abroad into every Christian nation. And because they hold now in Rome, that the Bishop of Rome cannot err, we think, the best proof against them therein, is, to bring the Bishop of Rome, against the Bishop of Rome. Speak, divine Gregory: what sayest thou to him that is called by the name of Universal Bishop? Gregory. (My son,) If any one in the Church snatch to himself that name, a In his Register the 4. Book, Epistle. 32. than (by the judgement of all good men) when he falls which is called Universal, the universal Church falleth from her state; which God forbidden. But far be that name of Blasphemy from Christian hearts, by which the honour of all Priests is taken away, while it is foolishly arrogated by one to himself, etc. b In his 6. Book, and 〈◊〉. Epistle. I speak it boldly, whosoever calls himself universal Priest, or desires to be so called, by the same pride of his, he forerunneth Antichrist: for by pride he preferreth himself before others, and by the same pride he is led into error, etc. Lay. Verily, hadst not thou thyself been Bishop of Rome, the Church of Rome could hardly brook these words of thine: for here thou dost not only call this name, A name of Blasphemy, but (contrary to their opinion, touching the immutable doctrine of the visible Church) thou dost also affirm, that (by the judgement of all good men) when he which is called Universal, falls into error, than the universal Church falls from her state also. But yet thou seemest here to speak somewhat doubtful, in discommending him only, that doth arrogate to himself this universal authority: It may be, that thou dost allow the Bishop of Rome to consent unto it, and so to take it, being offered by others. Gregory. (My son) c In his 4. Book, and 36. Epistle. This name of Universal, was by the Chalcedon Council offered to one Bishop of the Apostolic seat, in which I serve, (God disposing) but none of my predecessors consented at any time to use this so profane a name. Lay. Why would they not consent to it? Greg. Truly, because if one be called d In his 39 Epistle, the universal Patriarch, the name of patriarchs is taken from the rest: But away with that, etc. To consent to that wicked name, is nothing else, but to destroy faith, etc. e In his ●. Book, and 69. Epistle. One to be Universal Bishop, is to the injury & renting of the whole Church, and as we have said, to the contempt of all Bishops; for if one be universal, as he thinketh, it remaineth that the rest are not Bishops, etc. Lay. But if the Church of Rome permit this matter to be lawful, which thou dost so much gainsay, doth any evil then come thereby? Our Lord prayed for the faith of S. Peter, (and so consequently for the faith of all his sucessours, according to the opinion of the adversary * In their Rhemish notes upon the 28 of S. Luke, verse, 31. ) that it should never fail. But if any Bishop of Rome may prove a false Christian, and live so lewdly, that he may die a Reprobate, then undoubtedly, every Bishop of Rome is not the true successor of S. Peter, unless a true faith may contradict in manners the things which it professeth in words: for it was a true faith in S. Peter, which our Lord prayed for, to continue in his Church, and not a vain faith. And if it be true, that the Bishop of Rome may err, as he is man, but not possible, as he is Pope, that is to say, although in person he may err in his private doctrine and manners, yet not possible to err judicially or definitively, then could it not be prejudicial to the Church, although Antichrist himself were Bishop of Rome, * See S. Chrisost. upon the ● to the Th●ssa. and S. Barna●d in h●s 123. Epistle. and Universal Bishop. But according to divine reason, this seems not agreeable to truth. Gregory. My son, If this be permitted to be lawfully spoken, f In his 4. Book, and 36. Epistle. the honour of all Patriarchies is denied; and perhaps when he perishes in error, which is called universal, than no Bishop is found to have remained in the state of truth, etc. I say therefore, the universal Church g In his 6. Book, and Epistle 24. falleth to ruin, if one Universal fall; But far be this vanity and foolishness from my ears, etc. * A true faith doth not contradict in manners, the things which it professeth in words *: for which Hom. 29 in Eu●ng. Tit. 1. cause it was said of certain false Christians, by S. Paul *, that they confessed God in words, but denied him in deeds: & by S. john *, that whosoever (saith he) knoweth ●. john. 2. God, and keepeth not his commandments, is a Liar. Which being so, we must examine the truth of our faith, by consideration of our life: for then, & not otherwise, are we true Christians, if we fulfil in works, that whereof we have made promise in words, etc. Lay. Would to God, thy successors had been of the same mind herein, as thou and thy predecessors were; for then the Church universally could never have been so much divided as it hath been; for most true it is (according to thy speech) that within less time than this 200. years past, hardly was there a Bishop to be found remaining in that sincere and pure doctrine, taught in the Primitive Church, but being revolted and departed from that sound doctrine, they all from the highest to the lowest, taught lies in hypocrisy, (even as Saint Paul prophesied of them) forbidding to marry, h 1. Tim. 4, 1, 2, 3. and commanding to abstain from meats lawfully to be eaten, with other such like errors, and deceiveable doctrines. But the principal cause of such universal evils, thou hast plainly declared to proceed from the pride of him called universal Bishop: which man we take to be no better than Antichrist himself: for (according to S. Paul) i 2. Thesse's. 2. 4. he sits hypocritically in the Temple of God, in word, The servant of servants, but in deed, extolling himself above all power on earth: for by usurped authority he seeks not only to be supreme head over all Bishops, but over all Christian Kings also; which loftiness was neither in thee, nor in thy predecessors, and that thou dost make most manifest, not only by these plain speeches here uttered, but elsewhere also, k In hi● 38. Epistle, Chap. 82. with which we restfully satisfied herein. And so we will conclude this first part, with a few words taken from our late Minister (but now an Apos●ata) Theophilus higgon's * Written since hi● re●o●t, in his first Motive, Page 64. ; because they contain a truth (touching this point) contrary to himself; as thus: It was a tyranny in Mezentius (saith he) to bind living men unto dead carkeyses. But the wisdom of God doth assure me, (and me also) that he will not tie the living body of his Church, unto the dead and putrefied members thereof. The end of the first part. The second part, treating of the Sacrament of the Blessed Body and Blood of our LORD and Saviour jesus Christ. NOw, divine Augustine, let us go forward in that principal point, touching the holy Sacrament: let us certainly know thy mind, whether Christ be there, after a spiritual manner, only for the faithful to eat, and drink, or after a corporal and carnal manner, as food both for the worthy and unworthy receiver. We find in holy Scripture, that our Saviour called l john. 6. 35. and 10. 7. and 15. 1. himself Bread, called himself a Door, called himself a Vine: These things in a spiritual sense, we know to be truly and properly spoken: yet according to the letter, we take them figuratively to be spoken. But we would gladly understand from thee, what our Saviour meant, when he called Bread his body, m Mat. 26. 26. and also what he meant, when he said, Exceptye eat n john. 〈…〉. the flesh of the Son of man, and drink his blood, ye have no life in you, etc. Whether these speeches (according to the letter) were figurative or proper? Aug. (My son) Our Lord doubted not to say, This is my body, o Against Adamantus, Chap. 12 when he gave the sign of his Body, etc. p Upon the 3. Psal. Christ admitted judas to that Banquet, in which he did deliver to his disciples, the figure of his Body, etc. (Note this also) If it be a speech of commandment, either forbidding a mischievous deed, or a heinous fact, q In his ●. Book of Christian doctrine, Chap. 16. or commanding a profitable thing, or a good deed, it is not figurative: But if it seem to command a wicked deed, and a naughty fact, or to forbid a profitable thing or a good deed, it is figurative. Unless ye shall eat (saith he) the flesh of the Son of man, and drink his blood, ye shall not have life in you, etc. He doth seem to command a heinous or wicked deed. It is a figure therefore, commanding us to communicate with the passion of our Lord, and sweetly and profitably to lay up in memory, that his flesh was crucified and wounded for us, etc. r Upon the 98. Psalm. The words which I have spoken unto you, (saith Christ) is spirit and life. s john. 6. 63. Understand spiritually, that which I have spoken unto you: Ye shall not eat this Body which ye see, neither shall ye drink that blood which they shall shed that crucify me: I have commended unto you a certain Sacrament, which being spiritually understood, shall give you life, etc. t ●n his 2●, ●reati● upon S. john. He himself doth expound, how that may be done, which he spoke of, & what it is to eat his Body, and drink his blood. He which eateth my flesh and drinketh my blood, (saith he) dwelleth in me, u john. 6. 56. & I●n him: This it is then to eat that meat, and drink that blood, to dwell in Christ, and to have Christ dwelling in him. And by this, he that dwelleth not in Christ, and in whom Christ doth not dwell, without doubt, he neither eats his flesh, nor drinks his blood, spiritually, although carnally and visibly, he press with his teeth, the Sacrament of his body and blood; but rather he doth eat and drink the Sacrament of so great a thing to his own judgement, because he presumes to come unclean to the Sacraments of Christ, which no man receives worthily, but he which is clean, of whom it is said, x Mat. ●. 8. Blessed are the pure in heart, for they shall see God, etc. Lay. Then it seems by thee, (contrary to the doctrine of the Church of Rome) that the presence of Christ in the Sacrament, is in such a spiritual manner, that although the wicked may eat and drink the same Sacrament unworthily, (according to S. Paul) y 1. Cor. 11. 27. yet they cannot by any means eat and drink Christ himself, the matter and substance thereof. Whereby thou dost declare this thing to be an unspeakable mystery, only for the faithful to understand; for it seems here also by thee, that none can receive the Body of Christ, but only the lively members of Christ, that dwell in him; so that as they dwell in Christ, Christ dwelleth in them: but this is not according to Transubstantiation. Therefore, to satisfy our weak brethren, speak yet more plain, if thou canst (reverend Father) and tell us by some familiar example, whether any can have true life, not eating and drinking that holy substance, and also whether there be any cause or spiritual sickness in man, (eating and drinking the Body and Blood of Christ) to exclude him from that eternal life. Aug. My son, r In his ●6. Treatis upon S. john. He hath not that life, which doth not eat that Bread, and drink that Blood. Indeed, men may have a temporal life without that, but not at all the eternal. He therefore which doth not eat his flesh, nor drink his blood, hath not life in himself, and he which eateth his flesh, and drinketh his blood, hath life. He answereth to both, because he said eternal. It is not so in that meat which we receive for the sustaining of this temporal life; for he which shall not receive it, shall not live: yet for all that, he shall not live always, which doth receive it: for it may come to pass, that many which have taken that meat, may die by old age, or by a disease, or by some other cause. But in this meat and drink, (that is to say, the Body and Blood of our Lord) it is not so: for both he which doth not receive it, hath not life, and he which doth receive it, hath life, and this likewise eternal. Therefore he would have this bread and drink, to be understood the society of the body, and his members, a john. 14. 20. and 17. 21, 22, 23. which is the holy Church, his Saints and faithful, etc. The Sacrament of this thing (that is to say, of the unity of the Body & Blood of Christ) is prepared on the Lord's Table, in some place daily, in some place at certain times, and is received from the Lords Table, unto some to life, unto some to destruction. But the thing itself (to which the Sacrament doth belong) is to every man to life, to no man to destruction, whosoever shall be partaker of it, etc. Lay. Here thou art most plain indeed, that the wicked cannot eat and drink Christ jesus, the Bread of life. And by this also, we find, that thou dost acknowledge, according to S. Paul b 1. Cor. 10. 3, 4 that the faithful jews did eat and drink the same spiritual substance which we do, (but in their Sacraments, Christ to come; in ours, Christ is come, the same spiritual virtue in both;) otherwise (as thou dost affirm) they could not have entered into eternal life. Aug. (True, my son,) c In his Book of the profit of repentance, Chap. 1. Whosoever in Manna understood Christ, did eat the same spiritual food which we do, etc. To the believer it was neither this nor that meat and drink, which belongs to the hungry and thirsty, but to the believer, the same which is now: for then, Christ to come, now, Christ is come: to come, and is come, are divers words, yet the same Christ, etc. Lay. What other difference is there between their Sacraments and ours, besides Christ to come, and Christ is come? Aug. d In his 26. T●eatis upon S. john. In signs they are divers, but in the thing signified, they are alike, etc. They did all drink the same spiritual drink, but in the visible appearance, they one thing, we another, but the same in spiritual virtue, which that signified, etc. Hold firmly (my son) and make no doubt thereof, e In his Book to Peter the Deacon, Chap. 18. 19 the same only begotten Son, the word made flesh, to have offered himself for us, a sweet smelling savour to God, f Ephe. 5. 2 A sacrifice and Host, to whom, with the Father and the holy Ghost, beasts were sacrificed in the time of the old Testament, by the patriarchs, Prophets, & Priests: and to whom now (that is, in the time of the new Testament) with the Father and the holy Ghost, (with whom he is equal in divinity) the holy Catholic Church through the universal world, ceaseth not in faith and love, to offer the sacrifice of Bread and wine; for in those carnal oblations, there was a figuration of the flesh of Christ, which for our sins, he without sin was to offer, and of the Blood, which he was to shed for the remission of our sins. But in this sacrifice, there is a thanksgiving, and also a remembrance of the flesh of Christ, which he did offer for us, and of the blood which the same God did shed for us, etc. g In his 20 Book against 〈◊〉, Chap. 2●. Before the coming of Christ, the flesh and blood of this Sacrifice, was promised by oblations of similitudes: in the Passion of Christ, it was delivered in the truth itself: After the Ascension of Christ, it is celebrated by a Sacrament of remembrance, etc. Lay. We note here from thee, one thing well worth the nothing, against our adversaries, that is, if Christ be really contained in the Sacrifice of their Mass, than Christ, the second person in Trinity, is offered to himself the second person in Trinity. But we assure ourselves, that it cannot stand with thy gravity, to allow of such absurdity. Thou dost here call this 〈◊〉, The sacrifice of Bread & Wine, as it is indeed; for we find in holy Scripture, that the heaven must receive or contain Christ, until his second coming: h Acts. ● 21. and therefore we hold him not to be in divers places at one time, as in heaven above, and in the bread and wine beneath: but as thou hast fully resolved us, that the reprobate can neither eat nor drink Christ; and also, that the faithful jews did both eat and drink the same spiritual food which we do, even Christ himself, the spiritual Rock that followed them; i 1. Cor. 10. 4. so we pray thee to resolve us also, if Christ (as he is man) may be in divers places at once; if not, then how we may hold him here on earth, he being only in heaven. Aug. My son, k In his 30 Treatis up on S john. Christ being absent, is also present; unless he were present, we could not hold him; but because it is true which he said, l Math. 28. 20. Behold, I am with you to the end of the world; both he went away, and is here also, he returned, and did not forsake us. Lay. But how did he both go away, and also remain? Is he present here both according to his Majesty, as he is God, and also according to that substance which he took of the blessed Virgin his mother? did not he carry his Body into heaven, and there sits at the right hand of God? Aug. He carried his Body into heaven, but he took not his Majesty away from the world, etc. The poor ye shall always have with you, (saith he) m john 1●. 8. but me ye shall not have always, etc. He spoke of the presence of his Body: for according to his Majesty, according to his providence, according to his infallible and invisible grace, it is fulfilled which he said, (Behold, I am with you to the world's end.) But according to the flesh which the word did take, according to that which was borne of the Virgin, according to that which was apprehended by the jews, which was nailed upon the Tree, and taken down from the Cross, lapped in linen clothes, and put in the Sepulchre, which was manifested in the resurrection; Ye shall not have me always with you. Why? because, according to the presence of his Body, being conversant with his Disciples forty days, in their sight he ascended into heaven, and is not here; for there he sits at the right hand of his Father; and is here: for the presence of his Majesty did not departed. After another sort, according to the presence of his Majesty, we have Christ always; according to the presence of his flesh, it is truly said to his Disciples, But me ye shall not have always: for according to the presence of the flesh, the Church had him but a few days; but now she holds him by faith, etc. Lay. Notwithstanding all this plain speech of thine, yet some do absurdly affirm, that thou dost here but deny a Visible presence only; and that thou dost great (according to Transsubstantion) a corporal presence of Christ in the Sacrament, after an invisible manner: how shall we (from thee) answer to that absurd cavilling? Aug. (My son) His divinity truly is always with us, n In his 60 Sermon upon S. john. but unless he were absent corporally, we should always carnally see his body, etc. o In his 2. Sermon upon the birth of our ●ord. The Word being made flesh, it is evident, God and man, two, to be in one flesh; sometime man speaketh to the Father, sometime God; sometime visible from his mother, sometime invisible from his Father, etc. Lay. But God is omnipotent, and therefore by his omnipotent power, he may, (as some think) be both in heaven, and also corporally invisible in the Sacrament, and occupy no place; for he may (say they) take away spaces of places from Bodies, and yet the Bodies may remain still: and so he himself both God and man, to be both here and there at one time. Aug. (My son,) God is in such wise omnipotent, p In his 284. sentence. that he never pulls in sunder the institutions of his own order, etc. q In his ●●. Book against Faustus. Chap. 1●. According to a corporal presence, Christ could not be at one time, both in the Sun and Moon, and upon the Cross, etc. r In his 57 〈◊〉 to Da●danus. We must take heed, that we do not so build up the divinity of the man, that we take away the truth of the Body, etc. Take away the spaces of places from Bodies, and they are no where, and because they be no where, they are not at all. Take away Bodies from the qualities of Bodies, and there shall not be any place where they may be: and therefore of necessity it must be, that they have no being, etc. If the substance of a body (how little or great soever it be) be utterly taken away, there shallbe no place where his qualities may be, etc. Lay. Thou hast now fully resolved us in this last point, touching Christ to be only in heaven; and it doth evidently appear also by these few words from thee, that the forms and accidents of Bread and wine, cannot remain without their substances (as some do vainly imagine) but that it is truly Bread which we see in the blessed Sacrament, even as our eyes do declare unto us. Aug. (Verily, my son) s In his Sermon to the children, cited by Bede upon the 1. and 10. to the Cor. That which ye see, is Bread and the cup, which also the eyes do declare unto us: But as touching that which your faith requireth to be instructed in, the bread is the Body of Christ, and the Cup is the blood. Lay. But Christ being now in heaven only, (as thou dost affirm) how is that Bread his Body, or the cup, or that which is in the cup, how is it his blood? Aug. These things (my son) are therefore called Sacraments, because in them, one thing is seen, another thing is understood; That which is seen, hath a corporal form; That which is understood, hath a spiritual profit: Therefore if thou wilt understand the Body of Christ, hear the Apostle, saying, t 1. Cor. 1●. 27. Ye are the body of Christ, etc. Lay. We do so, divine Augustine: for this matter, we both hear him and note him, not in that place only, but in divers other places also; u Rom. 1●. 5. 1. Cor. 6, 15. & 10. 16, 17. Ephe. 1. 22, 23, ●nd ●. 4. etc. to 17. & 5. 2●. etc. to the end. and therefore the faithful cannot mistake thee herein, thou agreeing so well with holy Scripture. But wherefore dost thou write in some place, that Christ did carry himself in his own hands, when he did deliver to his disciples, the Sacrament of his Body and Blood? And again, though judas received it unworthily, yet thou sayest also, that the same Sacrament was to him likewise, the Body and Blood of Christ. Thou seemest thereby to contradict thy former speeches here uttered touching the same thing: declare unto us therefore the cause, why thou didst write after that manner. Aug. (My son) If Sacraments x In his 23. Epistle to Boniface. had not some similitude o● likeness of these things whereof they be Sacraments, they should not be Sacraments at all; and from this similitude, most commonly they receive the names also of the same things: so that after a certain manner, the Sacrament of the Body of Christ, is the Body of Christ: The Sacrament of the Blood of Christ is the Blood of Christ, etc. (And therefore, as I said before, * Pag● 18. at the letter ●o. ) Our Lord doubted not to say, This is my Body, when he gave the sign (or Sacrament) of his Body, etc. Lay. Undoubtedly, thou hast laid open this matter also very plain; for indeed, after a certain manner, both Christ carried himself in his own hands, and also judas did eat and drink the Body and Blood of our Lord. But dost thou allow it lawful for any man to follow the literal sense in a contrary respect, that is, with a carnal servitude to take the signs for the things signified by them, and so to reverence the Sacrament, as the thing itself? Aug. (My son) The Lord himself, y In his ●. Book of Christian doctrine. Chap. 9 and the Apostolical discipline, hath delivered some few signs for many, and the same most easy to be done, and most reverend to be understood, and most pure in observation; as is the Sacrament of Baptism, and the Celebration of the Body & Blood of our Lord; which things, every one (being instructed when he receiveth) acknowledgeth to what they are referred, that he reverence them not with a carnal servitude, but rather with a spiritual liberty, etc. But as to follow the letter, and to take the signs for the things which are signified by them, comes of servile infirmity; so likewise, to interpret the signs unprofitable, proceeds from the evil of wandering error, etc. Lay. These last words of thine (most reverend Father) are invincible against the doctrine herein of our Romish adversaries: for if hereafter they shall boast, that thou dost agree with their Transubstantiation, & carnal aderation in the Mass; we will then demand of them, what other thing it is to follow the letter, & to take the signs for the things signified, (and so to reverence them with a carnal servitude) but the self-same carnal doctrine of Transubstantiation? And therefore we will now rest fully satisfied with these thy former speeches, as being from thee a sufficient witness herein against them. And the better to approve this thy doctrine to be the doctrine of the Church, above a thousand years since, we will join here with thee, a witness or two more from Antiquity, that by the mouth of two or three witnesses, z 2. Cor. 13. 1. the Truth may be confirmed. Speak, divine Hierome, what is thy true opinion, touching this matter now in controversy, about the mystery or Sacrament of the Body and Blood of our Lord. Speak briefly (learned Father:) yet let it be so effectual, that thy words may plainly declare thy meaning. Hierome. (My son,) a Upon the 147. Psalm. I think the Gospel the Body of jesus, etc. And where he saith, He which shall not eat my flesh, and drink my blood, etc. b john. 6. 5●. although it may be understood in the mystery, yet more truly the word of the Scripture is the Body and Blood of Christ. The doctrine is divine. c Look the 26. Homily of S. Aug. and against Maximil. Chap. 22. and note how he doth agree with this of ● Hierom If at any time we go to the mystery, he which is faithful, understandeth it; If he fall into a spot, he is in danger; If at any time we hear the word of GOD, both the word of God, and the flesh of Christ, and his blood, is powered into our ears, and we think an other thing, to what great danger we run into, etc. Lay. Verily thou hast here (according to our desire) briefly spoken to the purpose indeed, and it may well suffice for a testimony from thee, against that strange doctrine of Transubstantiation; for according thereunto, we know not how the holy Scripture can be so truly the Body and Blood of Christ, as the holy mystery: and therefore, because yea or nay is a sufficient answer, we will content ourselves, only with this thy brief affirmation herein, and so proceed to the third witness. Speak, divine Theodoret, what sayest thou, touching the Sacrament of the Body and Blood of our Lord? Theodoret. (My son) d All this from Theo. is to be found in his 1. and 2. Dialogue. Thou knowest that God called his Body, Bread. e john. 6. 51. Lay. I know it. Theodoret. Moreover, in another place, he named wheat, flesh. f Math. 〈…〉. Lay. I know this to be true also. Theo. In the tradition of mysteries, he called bread his Body, and that which powered and commixed in the cup, Blood. Lay. So he did call these things indeed; but did he rightly call them so, as being his natural Body and Blood? or did he but change the names? Theo. (My son) That which is a body according to nature, shall rightly be called a body, and likewise blood, etc. But our Saviour changed the names verily, and imposed to the body, that name which rightly belonged to the sign and Symbol, but to the sign he imposed that name which belonged to the body; so when he had named himself a Vine, he called that Blood, which was the sign. Lay. But the nature of the Bread and wine still remaining, what is the cause of the alteration of the names? Theo. To those that are admitted to the divine mysteries, the institution is manifest; for he would not have them which are partakers of the divine mysteries, to regard the nature of those things which are seen, but by the changing of the names, to believe the alteration which is made by grace; for he which named that, Wheat and Bread, which by nature is a body, and again, named himself a Vine, he hath honoured the Symbols and signs which are seen, with the name of the Body and Blood, not verily changing nature, but adding grace to nature, etc. Lay. What sayest thou then to those Heretics, which hold, that as those signs of the Body and Blood of our Lord, were one kind of things before the invecation of the Priest (or minister) and after are changed and made other things, even so the Body of our Lord also, after the resurrection, is changed into the divine substance? Theo. (My son) g In his ●…. Dialoges They are taken in their own snares; for neither do the mystical signs depart from their own nature after sanctification, but they remain in the former substance, and figure, and form, etc. Compare the sign with the truth, & thou shalt understand the similitude; for the figure ought to be like the truth: for truly, that body hath the first form, and figure, and circumscription, and (that I may say at once) the substance of a body, but it was made immortal after the resurrection, etc. Lay. Most true it is (grave Father) Christ hath still the true substance of a Body, and therefore (the sign and the thing signified being alike) those Heretics, whosoever they be, that seem to prove the form of Bread in the Sacrament, to be there without the substance of Bread, do thereby seem to prove also, Christ to a have a fantastical Body, that is, a Body in show, without the substance of a body. But thou dost hear most plainly confute that palpable absurdity, & therein thou art agreeable to the true doctrine of the Primitive Church; for what Christian living a thousand years since, or upwards, did ever affirm such a real presence in the Sacrament, that thereby Christ God and man, is to be swallowed into the bodies of many damned creatures? We find many proofs from Antiquity to the contrary, as partly hath been noted already; and yet for more witness thereof, we note S. Ambrose also, who saith plainly, touching this sacred Bread, (even Christ himself) that it is not bread which goeth into the body, h In his ●. Book of Sacraments, Chap. 4. but the Bread of eternal life, which strengtheneth the substance of our souls, etc. He saith not (as some perversely misconstrue him) Non transi●e in corpus per nutritionem: i Bellarm. upon the Eucharist, the 2. Book & 14. Chap. it passeth not through the body, by nourishment; but, Non vadit in corpus: it goeth not into the body, etc. Who then can mistake him here, but he that wilfully makes himself ignorant, even he which by such undirect dealing, perverts thy words also, saying, k Bellarm. in the same Book, Chap. 27. Where thou dost affirm the Bread and wine to remain after sanctification (both in substance, nature, figure and form as they were before,) thou dost thereby mean, only the sensible accidents and visible forms do so remain, but the substance to be changed? But if such weak defending of errors be allowed for good and lawful, in vain than it is to bring any testimony from antiquity against Heretics. But we hope, that such perverse answers from the perverter, may prove in good time, a good motive for the perverted, to look about him betimes, and not both to live and die a child in understanding; for ignorance cannot excuse those that wilfully refuse to walk by the light of holy Scripture. The word of God is a lantern unto my feet, and a light unto my paths, (saith the Prophet David * Psalm. 119. ) It is as a light shining in a dark place (saith S. Peter. * 2. Pet. 1. ) By which we are given to understand, that as the Sun gives light to the corporal eye, so doth the holy Scripture give light to the spiritual eye. Whereupon it follows, that if neither our adversaries nor ourselves would wilfully become blind, (and then trust to the leading of others) we should soon all agree in one outward profession: for who is he that can believe, contrary to that which he seeth? or where is that spiritual man, so contentious, as not to allow those Traditions and customs of the Church, which are not contrary to the express word of God? We grant from the Sacrament, (according to that truth which we find in holy Scripture * john. 6. 63. ) the true eating & drinking of the flesh and blood of Christ, spiritually; (we say word for word, as Saint Basil said above a thousand years since; l In his 141. Epistle. We eat his flesh, and drink his blood, being made partakers of him by incarnation and sensible life of the word and wisdom: for he called all his mystical conversation in the flesh, flesh and blood, and made manifest that doctrine which depends of his life, actual, natural, and divine, by which the soul is nourished, exercised, and trained up to the contemplation of heavenly things, etc.) but we deny such a gross eating and drinking therein, that thereby both the righteous and the unrighteous are made partakers of Christ; which doctrine is most manifest against the sacred Scripture: m 1. Cor. 10. 21. we deny also such a gross eating & drinking therein, that thereby Lay people must not communicate with the blessed cup of our Lord, fearing lest they should shed his prectous blood upon their garments: or lest by the weakness of their stomachs, they should bring up again their Creator by belchings and vomitings; which absurdity, the Church hath long since confuted, as witnesseth S. Aug. n Against Faustus the 20 Book, and Chap. 13. for indeed, according to the doctrine of her head Christ jesus, so doth the true Church teach always; But never did the true Church teach, that our Saviour Christ hath any real being in the body of a wicked creature; for Christ himself is most plain against that vain doctrine. And briefly to prove that to be true, we will now set aside all other witnesses and proofs whatsoever, and humbly beseech the author of this blessed Sacrament (even jesus Christ himself) to resolve us herein. Speak, holy Lamb of God, thou that art the only Saviour of the world, & speak so, we most humbly beseech thee, that thy words herein may prove a sweet savour of life, to the small remnant of thy holy Church in this corrupt age. Teach us (sweet Lord) whether any can have true life, without eating and drinking that blessed flesh and blood of thine; and also, whether any can miss of that true life, eating and drinking the same blessed food. Christ. (My son) o john. 6. 48. to 36. I am that Bread of life: your fathers did eat Manna in the wilderness, and are dead: This is that bread which came down from heaven, that he which eateth of it, should not die. I am that living bread which came down from heaven: If any man eat of this bread, he shall live for ever: and the bread that I will give, is my flesh, which I will give for the life of the world, etc. Verily verily I say unto you, except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whosoever eateth my flesh, and drinketh my blood, hath eternal life, and I will raise him up at the last day: for my flesh is meat indeed, and my blood is drink indeed. Lay. My Lord and God, these words of thine are profound, and to the spiritual man, spirit and life, although to the carnal man, far otherwise; for notwithstanding thou hast commanded us all, not to add any thing to thy sacred word, p Deut. 〈◊〉 2, and 12. 32. 〈◊〉. 22. 18. yet these carnall-minded men can not understand these thy comfortable speeches, unless they add thereunto some matter of their own devising, as namely, by adding a condition to the holy text, more than thou didst there express * Bellarmine in his 〈…〉. : as though there were a defect in thy word, by which all things are made perfect, and by which, at the last day, they shal● judge both the quick and the dead. But full well do thy faithful people, know by the direction of thy holy spirit, that thou givest not thyself for food to any reprobate and unworthy creature; for thou sayest hear most plainly; that whosoever eateth and drinketh thy flesh and blood, hath eternal life: and therefore, although the Sacrament thereof may be eaten and drunken, both by the worthy and unworthy receiver, (as witnesseth thine Apostle Paul) q 1. Cor. 11. 27. yet that blessed food itself cannot so be eaten and drunken: for the virtue thereof is, to give life to all that eats and drinks it; and this is thy promise which can never be broken. But, most gracious Lord, forasmuch as there be yet many weak people, that cannot well understand thee herein, without adding to these thy words, this word (worthily) resolve them we (humbly beseech thee) whether it be so or not, that some professed Christians may eat and drink this sacred banquet of thine (even thyself) unworthily, and so die in their sins, as the unworthy and faithless jews did, notwithstanding they did eat Manna. Speak so unto them, (good Lord) that they may both hear and understand. Christ. (My son) Let those weak people of little faith, mark well here, what I say unto them: Have not I graciously given you warning by my sacred word, saying,) r Math. 16. ●. and 15. 9 Take heed, and beware of the leaven of the pharisees and Sadduces? in vain they worship me, teaching for doctrines, men's precepts. (Have not I taught you by mine Apostle Paul) faith is by hearing, and hearing by the word of God? * Rom. 10. 1●. john. 8. 4●. Mark. 1●. 24. He that is of God, heareth Gods words, etc. * john. 5. 39 Are ye not therefore deceived, because ye know not the Scriptures, neither the power of God? * Search the Scriptures My sheep hear my voice, and I know them, john 10. 27. and 12. 48. and 14. 6. Luke. ●1. 23. and they follow me. He that refuseth me, and receiveth not my words, hath one that judgeth him: the word that I have spoken, it shall judge him in the last day. I am the Way, the Truth, & the Life. No man cometh unto the Father, but by me. * john. 6. 〈…〉. He that is not with me, is against me: and he that gathereth not with me, scattereth. (but) * He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As that living Father hath sent me, so live I by the Father, and he that eateth me, even he shall live by me. (Note well here what I say, I speak not one thing and mean an other; I make not my promise so absolutely, and mean it but conditionally; I say not, he that eateth me worthily, because no unworthy creature that shall die in his sin, can eat me; And to make that most plain unto you, I say again as I have said already) This is that bread which came down from heaven, not as your fathers have eaten Manna, and are dead, he that eateth of this bread, shall live for ever, etc. Lay. For this thy plain declaration, all praise be given unto thee, O Lord: for hereby, all may discern most clearly, that thou dost not commit thyself to unfaithful creatures, and to be food for the reprobate, as judas, and such like: We therefore most humbly pray thee to open the eyes of these blind weaklings, which (by too much establishing the doctrines of men) go about to contradict thee herein, and so inspire their hearts with the grace of thy holy spirit, that they may thereby discern the only cause of their great blindness; (But the same cause being by thy gracious help taken away, they shall then clearly see to seek and find, even according to thy divine direction. s Math. ●. 7. Let them see (O Lord) that their Church of Rome doth yet err, and will err still, until she acknowledge her own weakness that she may err. But so abundant is thy goodness & mercy towards repentant sinners, that if she would in due time repent her former errors, with that vain and presumptuous opinion touching her supposed purity, in her own doctrine generally; no doubt, thou wouldst not only pardon all her erroneous doctrines, and superstitious ceremonies; but also restore her to her first dignity and commendation, and cause all her good and laudable Traditions and Customs, (which now, in respect of her wilful blindness in some points, are little or nothing regarded by a great number) to be as highly esteemed, and as duly observed, as ever heretofore they have been: for thy eternal wisdom doth more respect the good and faithful intent of the doer, than the deed done, whatsoever it be; because whatsoever is not of true faith, (seem it never so holy in the sight of man) is no better than sin, in thy infallible judgement * Rom. 14. 23. . In consideration whereof, we most humbly beseech thee also to increase in us (Protestants) true and lively faith, which always worketh by love, that we may be all in general more zealous in thy service, than hither to we have been; for we here acknowledge before thee that knowest the secrets of all hearts, who also hereafter shalt be our judge, the knowledge without true zeal, is more unprofitable in thy sight, than zeal without knowledge: t Math. 21. 28. to 32. Luke. 12. 47, 48. john 9 41. Acts. 10. 1. 10 5. Rom. ●. 〈◊〉. 5. 6. therefore as we profess thee in words, so (good Lord) let us express thee in works, that we may not be reckoned in the number of those foolish men, that build upon sand, that is, those that hear thy words, and do them not. u Math. ●. 26. 27. We profess before thy divine Majesty, that none can be saved, but those that have a faith working by love, x Gala. ●. 6. 1. Tim. 1. ●. Tit. 3. 8. james. 2. 20. other faiths we hold as dead, and vain, in respect of justification, but that faith only which worketh by love, we hold to justify without the works of the law, even as thine holy Apostle hath taught us. y Rom. 3 ●8. Therefore, for the great love in thee declared unto us, when thou didst suffer torments & death for our sins, we beseech thee (sweet jesus) so to bless the hearts of all true Christians, that they may all from henceforth both live and die in peace and unity. Behold, (saith thy Prophet David * Psalm. 1●. ) how good & how comely a thing it is, brethren to dwell even together. It is like the precious ointment upon the head, that runneth down upon the beard, even unto Aaron's beard, which went down on the border of his garments: and as the dew of Hermon, which falleth upon the Mountains of Zion: for there the Lord appointed the blessing and life for ever. Let thine heavenly blessing therefore so bless the Universal Church here on earth, that it may even now (without any more controversies) conclude a spiritual marriage as it were between faith and works, that so we may all both truly glorify thee in this world, & also be made partakers with thee of that everlasting felicity in the next world, even in that holy place of endless joy, which from the foundations of the world hath been prepared for thine elect, z Mar●, ●●. 24, by thine heavenly Father, our only God and Creator, to whom with thee our sweet Redeemer, and the holy Ghost our sanctifier, (three persons, and one everliving God) be ascribed all praise, power, honour, dominion and glory, both now and for evermore. Amen. FINIS. Let no man deceive himself: If any man among you seem to be wise in this world, let him be a fool, that he may be wise: for the wisdom of this world is foolishness with God, etc. 1. Cor. 3. 18, 19 Laus Deo, et pax Christianis. Glory be to God, and peace among Christians. Faults escaped. In Page 5. line 23. for a principal, Read the principal. Page 12. line 24. for, (saith he) knoweth God, Read, saith, he knoweth God, Page 24. line 5. in the mergent, for Page 18. Read, Page 15.