Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	according_a	church_n	tradition_n	2,646	5	9.0706	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A06697	A profitable dialogue for a peruerted papist. Or a little labour of a lay men tending to the profit of a peruerted Papist: namely, by laying open vnto him his ovvne errour, in beleeuing that the Church of Rome cannot erre. Composed in dialogue maner, as it were betweene a simple lay man, and certayne graue diuines, and published onely for the benefit of the lay Papist. VVritten by R.M. gent. and student in Diuinity.	R. M., student in divinity.	1609 (1609)	STC 17149; ESTC S103258	25,816	46

forme c. Compare the signe with the trueth thou shalt vnderstand the similitude for the figure ought to be like the trueth for truely that body hath the first forme and figure and circumscription and that I may say at once the substance of a body but it was made immortall after the resurrection c. Lay. Most true it is graue Father Christ hath still the true substance of a Body and therefore the signe and the thing signified being alike those Heretickes whosoeuer they be that séeme to proue the forme of Bread in the Sacrament to be there without the substance of Bread do thereby séeme to proue also Christ to a haue a fantasticall Body that is a Body in shew without the substance of a body But thou doost here most playnely confute that palpable absurdity therein thou art agréeable to the true doctrine of the Primitiue Church for what Christian liuing a thousand yeres since or vpwards did euer affirme such a reall presence in the Sacrament that thereby Christ God and man is to be swallowed into the bodyes of many damned creatures We find many proofes from Antiquity to the contrary as partly hath bene noted already and yet for more witnesse thereof we note S. Ambrose also who sayth playnely touching this sacred Bread euen Christ himselfe that it is not bread which goeth into the body h In his ● Booke of Sacraments Chap. 4. but the Bread of eternall life which strengthneth the substance of our soules c. He sayth not as some peruersly misconster him Non transi●e in corpus per nutritionem i Bellarm. vpon the Eucharist the 2. Booke 14. Chap. it passeth not through the body by nourishment but Non vadit in corpus it goeth not into the body c. Who then can mistake him here but he that wilfully makes himselfe ignorant euen he which by such vndirect dealing peruerts thy words also saying k Bellarm. in the same Booke Chap. 27. Where thou doost affirme the Bread and wine to remayne after sanctification both in substance nature figure and forme as they were before thou doost thereby meane onely the sensible accidents and visible formes do so remayne but the substance to be changed But if such weake defending of errours be allowed for good and lawfull in vayne then it is to bring any testimony from antiquity against Heretikes But we hope that such peruerse answeres from the peruerter may proue in good time a good motiue for the peruerted to looke about him betimes and not both to liue and dye a childe in vnderstanding for ignorance cannot excuse those that wilfully refuse to walke by the light of holy Scripture The word of God is a lanterne vnto my feete and a light vnto my paths saith the Prophet Dauid * Psalm 119. It is as a light shining in a dark place sayth S. Peter * 2. Pet. 1. By which we are giuen to vnderstand that as the Sunne giues light to the corporall eye so doth the holy Scripture giue light to the spirituall eye Whereupon it followes that if neyther our aduersaryes nor our selues would wilfully become blind and then trust to the leading of others we should soone all agrée in one outward profession for who is he that can beleeue contrary to that which he séeeth or where is that spirituall man so contentious as not to allow those Traditions and customes of the Church which are not contrary to the expresse word of God We grant from the Sacrament according to that trueth which we finde in holy Scripture * Iohn 6. 63. the true eating drinking of the flesh and blood of Christ spiritually we say word for word as Saint Basil said aboue a thousand yeeres since l In his 141. Epistle We eate his flesh and drinke his blood being made partakers of him by incarnation and sensible life of the word and wisdome for he called all his mysticall conuersation in the flesh flesh and blood and made manifest that doctrine which depends of his life actuall naturall and diuine by which the soule is nourished exercised and trayned vp to the contemplation of heauenly things c. but we deny such a grosse eating and drinking therein that thereby both the righteous and the vnrighteous are made partakers of Christ which doctrine is most manifest against the sacred Scripture m 1. Cor. 10. 21. we deny also such a grosse eating drinking therein that thereby Lay people must not communicate with the blessed cup of our Lord fearing lest they should shead his prectous blood vpon their garments or lest by the weakenesse of their stomackes they should bring vp againe their Creator by belchings and vomitings which absurdity the Church hath long since confuted as witnesseth S. Aug. n Against Faustus the 20 Booke and Chap. 13. for indéed according to the doctrine of her head Christ Iesus so doth the true Church teach alwayes But neuer did the true Church teach that our Sauiour Christ hath any reall being in the body of a wicked creature for Christ himselfe is most playne against that vayne doctrine And briefly to proue that to be true we will now set aside all other witnesses and proofes whatsoeuer and humbly beséech the author of this blessed Sacrament euen Iesus Christ himselfe to resolue vs herein Speake holy Lambe of God thou that art the onely Sauiour of the world speake so we most humbly beséech thée that thy words herein may proue a swéete sauour of life to the small remnant of thy holy Church in this corrupt age Teach vs swéete Lord whether any can haue true life without eating and drinking that blessed flesh and blood of thine and also whether any can misse of that true life eating and drinking the same blessed foode Christ My sonne o Iohn 6. 48. to 36. I am that Bread of life your fathers did eate Manna in the wildernesse and are dead This is that bread which came downe from heauen that he which eateth of it should not dye I am that liuing bread which came downe from heauen If any man eate of this bread he shall liue for euer and the bread that I will giue is my flesh which I will giue for the life of the world c. Verily verily I say vnto you except ye eate the flesh of the Sonne of man and drinke his blood ye haue no life in you Whosoeuer eateth my flesh and drinketh my blood hath eternall life and I will rayse him vp at the last day for my flesh is meate indeed and my blood is drinke indeed Lay. My Lord and God these words of thine are profound and to the spirituall man spirit and life although to the carnall man farre otherwise for notwithstanding thou hast commaunded vs all not to adde any thing to thy sacred word p Deut. 〈◊〉 2 and 12. 32. 〈◊〉 22. 18. yet these carnall-minded men can not vnderstand these thy comfortable speeches

A Profitable Dialogue for a peruerted Papist OR A little Labour of a Lay man tending to the profit of a peruerted Papist namely by laying open vnto him his owne errour in beleeuing that the Church of Rome cannot erre Composed in Dialogue maner as it were betweene a simple Lay man and certayne graue Diuines and published onely for the benefit of the Lay Papist Written by R. M. Gent. and Student in Diuinity Brethren be not children in vnderstanding 1. Cor. 14. 20. If God be on our side who can be against vs Rom. 8. 31. Seeke and ye shall finde Math. 7. 7. LONDON Printed by Simon Stafford dwelling in the Cloth-fayre neere the signe of the red Lion 1609. The Contents of this Booke THis small Treatise is diuided into two parts 1 THe first part contaynes certayne proofs frō Antiquity that it is onely the society of the faithfull the holy Catholike Church that can not finally erre and that the visible Church of Rome or where else soeuer may erre And therefore not lawfull for any one Bishop on earth to be admitted vniuersall Bishop or supreme head of the vniuersall Church 2 THe second part confirmes the former proofes by manifest proofes also from Antiquity that the visible Church of Rome doth erre in a principall poynt of Christian doctrine as namely touching the Sacrament of the blessed Body and Blood of our Lord and Sauiour Iesus Christ The Authour to the learned Reader GOod Reader my selfe being a Lay man and altogether vnskilfull in Artes I am therefore to entreat of thee being a scholer that thou wilt not so much regard the maner and forme of this my weake worke as the matter and substance it selfe which is no other thing in effect but certaine manifest proofes from Antiquity that the Church of Rome doth erre proued by such ancient witnesses as the Papists themselues allow for lawfull and so forcible are those witnesses against those Romish aduersaries that if hereafter any of them shall go about to reply against this Treatise ensuing they shall but thereby the more lay open their owne follies and shame in striuing against the inuincible streame for great is the Trueth and it will preuayle yea what can more confound the learned aduersary or as S. Paul sayth * Tit. ● 10. 11. condemne him to erre in his owne iudgement then to find himselfe altogether vnable without absurd cauelling and vndirect dealing to resist the weakenesse of a simple Lay man fighting in Trueths behalfe for notwithstanding my Sixe demaunds to the learned Papists be the simplest booke that euer hitherto hath bene brought foorth against them yet are they not able to reply directly against it without absurdity Whereupō I doubt they will seeme to skorne to vouchsafe it an answere But here by the way I acknowledge and that sincerely that it is vnmeete for any Lay man although neuer so great a scholer to take to himselfe the office of ministery in the Church or to clime vp to the Pulpit before he be lawfully called to that holy and reuerend function But for Lay men decently to instruct and admonish one another it is no nouelty but a thing allowable in the Church many yeeres since as witnesseth S. Hierome who sayth playnely * Vpon the Ep●stle to the Colo. Chap. 3. that the Apostle Paul doth teach that Lay men ought to haue the Scriptures abundantly and to instruct and admonish one another c. But if it be tolerable for Lay men to admonish one another it followes then because all are not scholers that some of them may be also tolerated to write simply and playnely and according to that maner of speach which the common vulgar sort do vsually speake who neuer speake more eloquently then when they speake trueth sincerely and playnely and then they thinke they speake very well if they be vnderstood very well But perhaps some learned Aduersary will obiect according to his vsuall maner against these proofes which I haue here cited from some of the ancient Fathers liuing in the Church aboue a thousand yeeres since that they haue bene brought forth already by diuers learned men long since answered by learned men also therfore in vaine for me being a Lay man vnlearned to cite them againe thinking that I haue but gathered them here and there out of other mens workes where they haue bene collected before and for that cause likewise from me the lesse to be regarded These things being obiected I answere True it is that the same proofes haue long since bene brought forth against the Aduersaries by thē also answered but how well or how ill they haue bin answered let that be tryed by those Christians which are of soūd iudgement for this I da●e auouch that a lawfull witnesse being brought against any mā it is no lesse then an absurd answer in that man whosoeuer to reply that the same witnesse in speaking of one thing doth thereby meane another But into the same strayte are all Heretiks brought by resisting the apparāt truth And this is a principall marke to be aymed at in this our corrupt age in which there is so much dissension and controuersie among professed Christians For if our aduersaries might be permitted to answere so absurdly and to passe from one poynt to another before some one poynt onely be throughly decided all the labour wee take to cleanse them from their infectious spots of errour would proue but labour in vayne but God be thanked the faithfull know well how to preuent the silly shiftes of Heretikes and so with little labour eyther to conuert them or confound them for commonly the Heretike may be condemned by his owne mouth his doctrine contradicting some trueth in Scripture which himselfe professeth to beleeue for where traditions and customes of men are regarded before holy Scripture there ignorance doth soone beget errour especially if diuers things called by one name be not so perfectly distinguished but that the one may be taken for the other But let the ignorant learne first touching faith A true faith which worketh by loue is one thing and a verball or vaine faith another Secondly touching iustification A iustification before God is one thing and a iustification before men another for God iustifieth according to the inward heart by the good tree true faith but man iustifieth according to the outward declaration by the fruits proceeding frō that tree * Luke 6. 43. good workes S. Paul treating of the first iustification denyes not the second for he sayth If Abraham were iustified by workes he hath wherein to reioyce but not with God c. γ Rom. 4. S. Iames treating of the second denyes not the first for he graunts Abraham beleeuing God it was imputed vnto him for righteousnesse c γ Iames. 2. Thirdly touching the Church The society of the faithfull which liue by true faith and therefore hell gates not possible to preuayle against them is one thing and a

to him likewise the Body and Blood of Christ Thou séemest thereby to contradict thy former speaches here vttered touching the same thing declare vnto vs therefore the cause why thou diddest write after that maner Aug. My sonne If Sacraments x In his 23. Epistle to Boniface had not some similitude o● likenesse of these things whereof they be Sacraments they should not be Sacraments at all and from this similitude most commonly they receyue the names also of the same things so that after a certayne maner the Sacrament of the Body of Christ is the Body of Christ The Sacrament of the Blood of Christ is the Blood of Christ c. And therefore as I sayd before * Pag● 18. at the letter ●o Our Lord doubted not to say This is my Body when he gaue the signe or Sacrament of his Body c. Lay. Undoubtedly thou hast layd open this matter also very playne for indéed after a certayne maner both Christ carryed himselfe in his owne hands and also Iudas did eate and drinke the Body and Blood of our Lord. But doost thou allow it lawfull for any man to follow the literall sence in a contrary respect that is with a carnall seruitude to take the signes for the things signified by them and so to reuerence the Sacrament as the thing it selfe Aug. My sonne The Lord himselfe y In his ● Booke of Christian doctrine Chap. 9. and the Apostolical discipline hath deliuered some few signes for many and the same most easie to be done and most reuerend to be vnderstood and most pure in obseruation as is the Sacrament of Baptisme and the Celebration of the Body Blood of our Lord which things euery one being instructed when he receyueth acknowledgeth to what they are referred that he reuerence them not with a carnall seruitude but rather with a spirituall liberty c. But as to follow the letter and to take the signes for the things which are signified by them comes of seruile infirmity so likewise to interpret the signes vnprofitable proceedes from the euill of wandring errour c. Lay. These last words of thine most reuerend Father are inuincible against the doctrine herein of our Romish aduersaryes for if hereafter they shall boast that thou doost agrée with their Transsubstantiation carnall aderation in the Masse we will then demaund of them what other thing it is to follow the letter to take the signes for the things signified and so to reuerence them with a carnall seruitude but the selfe-same carnall doctrine of Transsubstantiation And therefore we will now rest fully satisfied with these thy former speaches as being from thee a sufficient witnesse herein against them And the better to approue this thy doctrine to be the doctrine of the Church aboue a thousand yeeres since we will ioyne here with thee a witnesse or two more from Antiquity that by the mouth of two or three witnesses z 2. Cor. 13. 1. the Trueth may be confirmed Speake diuine Hierome what is thy true opinion touching this matter now in controuersie about the mystery or Sacrament of the Body and Blood of our Lord. Speake briefly learned Father yet let it be so effectuall that thy words may playnely declare thy meaning Hierome My sonne a Vpon the 147. Psalm I thinke the Gospell the Body of Iesus c. And where he sayth He which shall not eate my flesh and drinke my blood c. b Iohn 6. 5● although it may be vnderstood in the mystery yet more truely the word of the Scripture is the Body and Blood of Christ The doctrine is diuine c Looke 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 faithfull vnderstandeth it If he fall into a spot he is in danger If at any time we heare the word of GOD both the word of God and the flesh of Christ and his blood is powred into our eares and we think an other thing to what great danger we runne into c. Lay. Verily thou hast here according to our desire briefly spoken to the purpose indéed and it may well suffice for a testimony from thée against that strange doctrine of Transsubstantiation for according thereunto we know not how the holy Scripture can be so truely the Body and Blood of Christ as the holy mystery and therefore because yea or nay is a sufficient answere we will content our selues onely with this thy briefe affirmation herein and so procéede to the third witnesse Speake diuine Theodoret what sayest thou touching the Sacrament of the Body and Blood of our Lord Theodoret. My sonne d All this from Theo. is to be found in his 1. and 2. Dialogue Thou knowest that God called his Body Bread e Iohn 6. 51. Lay. I know it Theodoret. Moreouer in another place he named wheate 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 powred and commixed in the cup Blood Lay. So he did call these things indéed but did he rightly call them so as being his naturall Body and Blood or did he but change the names Theo. My sonne That which is a body according to nature shall rightly be called a body and likewise blood c. But our Sauiour changed the names verily and imposed to the body that name which rightly belonged to the signe and Symbole but to the signe he imposed that name which belonged to the body so when he had named himselfe a Vyne he called that Blood which was the signe Lay. But the nature of the Bread and wine still remayning what is the cause of the alteration of the names Theo. To those that are admitted to the diuine mysteryes the institution is manifest for he would not haue them which are partakers of the diuine mysteries to regard the nature of those things which are seene but by the changing of the names to beleeue the alteration which is made by grace for he which named that Wheat and Bread which by nature is a body and againe named himselfe a Vine he hath honored the Symboles and signes which are seene with the name of the Body and Blood not verily changing nature but adding grace to nature c. Lay. What sayst thou then to those Heretiks which hold that as those signes of the Body and Blood of our Lord were one kind of things before the inuecation of the Priest or minister and after are changed and made other things euen so the Body of our Lord also after the resurrection is changed into the diuine substance Theo. My sonne g In his ●… Dialoges They are taken in their owne snares for neyther do the misticall signes depart from their owne nature after sanctificatiō but they remayne in the former substance and figure and