Selected quad for the lemma: scripture_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
scripture_n	believe_v	church_n	tradition_n	10,027	5	9.5895	5	true

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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

and in his 96 Treatis By this occasion of the Euangelicall sentence where our Lord sayth I haue yet many things to say to you c. all the most foolish heretickes that would be called Christians go about to colour the boldnesse of their owne inuentions c. But who dares to auouch that such and such are those things which Christ had to say to his Disciples and if they do auouch it how do they proue it c Lay. To this thou hast answered very playne for by this thy playne speach we well perceyue thy meaning in an other place u Against the Epistle of Fundament Chap. 5. where thou sayest that Thou shouldest not haue beleeued the Gospell vnlesse the Authority of the Church had moued thee thereunto c. Wée also in these our dayes may iustly auouch the same thing because first the authority of the Church is the meanes for the most part to moue the outward man both to know and beléeue and also to reuerence the holy Scriptures But tell vs yet reuerend Father is that authority still absolutely to be obeyed albeit it teach vncertayne things which the Scripture doth not allow or may we then lawfully forsake it although by the same meanes we first beléeued Aug. My sonne x Against the same Epistle Chap 14. What haue we to do but to forsake them that inuite vs to know things certayne and afterwards commaund vs to beleeue things vncertayne and to follow them which inuite vs first to beleeue that which we are not yet able to behold that being made stronger by faith it selfe we may attayne to vnderstand that which we beleeue now not men but GOD himselfe confirming and lightening our mindes inwardly c. None can be ignorant y In his ● Booke of Baptisme against the ●onatis●s Chap. ● that the holy Canonicall Scripture as well of the old as of the new Testament is contayned within her certayne limits and that it is so preferred before all later writings of Bishops that whatsoeuer is certaine 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 haue By this distinction betweene the certayney of holy Scripture and the vncertaynty of all other writings he proues by good consequence that the visible Church may erre bene written or which are now written after the Canon is confirmed may be lawfully reprehended both by a more wise speach of some man which perhaps is more skilfull in that matter and also by a more graue authority and more learned prudence of other Bishops and by Councels if perhaps any thing in them haue strayed from the trueth And euen Councels themselues which are gathered in any Region or Prouince must without all doubt giue place to the authority of generall Councels which are gathered out of the vniuersall Christian world And oftentimes the former generall Councels themselues may be corrected by the later when in any try all of matters that is opened which was shut and that knowne which was hidden z Nothing is hid from the holy Ghost therfore the holy Ghost is not assistant to those general Councels which may be corrected without any swelling of sacrilegious pride without any stiffe-necke of puffing arrogancy without any contention of cankred enuy with holy humility with Catholike peace with Christian charity c. But for this matter I haue written at large in my booke of the vnity of the Church Lay. Vndoubtedly these things from thée are most effectuall to proue the Church of Rome to erre in affirming that she cannot erre But yet for more confirmation thereof we pray thée to deliuer vnto vs thy iudgement also touching a principall matter of the Christian faith now in controuersy betwéene vs to wit concerning the presence of Christ in the blessed Sacrament of his Body and Blood But before we procéede in that matter we will craue a few words from Gregory the great sometime Bishop of Rome touching the vniuersall supremacy of the Pope of Rome for we take his vniuersall authority to be the onely cause that Romes errours haue bene so much scattered and dispersed abroad into euery Christian nation And because they hold now in Rome that the Bishop of Rome cannot erre we thinke the best proofe against them therein is to bring the Bishop of Rome against the Bishop of Rome Speake diuine Gregory what sayest thou to him that is called by the name of Vniuersall Bishop Gregory My sonne If any one in the Church snatch to himselfe that name a In his Register the 4. Booke Epistle 32. then by the iudgement of all good men when he falls which is called Vniuersall the vniuersall Church falleth frō her state which God forbid But farre be that name of Blasphemy from Christian hearts by which the honour of al Priests is taken away while it is foolishly arrogated by one to himselfe c. b In his 6. Booke and 〈◊〉 Epistle I speake it boldly whosoeuer cals himselfe vniuersall Priest or desires to be so called by the same pride of his he forerunneth Antichrist for by pride hee preferreth himselfe before others and by the same pride he is led into errour c. Lay. Verily hadst not thou thy selfe bene Bishop of Rome the Church of Rome could hardly brooke these words of thine for here thou doest not onely call this name A name of Blasphemy but contrary to their opinion touching the immutable doctrine of the visible Church thou doest also affirme that by the iudgement of all good men when he which is called Vniuersall falls into errour then the vniuersall Church falls from her state also But yet thou séemest here to speake somewhat doubtfull in discommending him onely that doeth arrogate to himselfe this vniuersall authority It may be that thou doost allow the Bishop of Rome to consent vnto it and so to take it being offered by others Gregory My sonne c In his 4. Booke and 36. Epistle This name of Vniuersal was by the Calcedon Councell offered to one Bishop of the Apostolike seat in which I serue God disposing but none of my predecessours consented at any time to vse this so prophane a name Lay. Why would they not consent to it Greg. Truely because if one be called d In his 39. Epistle the vniuersal Patriark the name of Patriarks is taken frō the rest But away with that c. To consent to that wicked name is nothing else but to destroy faith c. e In his ● Booke and 69. Epistle One to be Vniuersal Bishop is to the iniury renting of the whole Church and as we haue sayd to the contempt of all Bishops for if one be vniuersal as he thinketh it remayneth that the rest are not Bishops c. Lay. But if the Church of Rome permit this matter to be lawfull which thou doost so much gainesay doth any euill then come thereby Our Lord