The first part, briefly treating of the Church.

DIuine Augustine, forasmuch as thy proper workes 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 auouch, that she can not erre in any substantiall poynt of the Christian faith, and by reason of that vaine and presumptuous opinion, she is fal­len by euill custome, into diuers errours, by which, great controuersies among Christians do arise;) therefore in the behalfe of many simple Lay people, we most earnestly craue of thée (Reuerend Father) to tell vs directly thy true opini­on, touching the vayne opinion of them, which hold that the same Church cannot erre.

We certaynely perswade our selues, that thy direct an­sweres [Page] herein, will greatly preuayle with those our aduersa­ries; for some of them haue written N. D. Author of the Ward­word in his 1. booke of of the [...] con­uersions of England, Chap. 3. as a matter of great moment against Heretiks, that Wheresoeuer 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 generall of all the Church in his dayes; for that otherwise it would most certaynly haue bin noted and impugned by others, &c. Therefore whatsoeuer is spoken by thée (learned Aug.) not yet contradicted, they must thereby graunt it to be the Trueth of the Church in thy flou­rishing dayes.

We confesse, that the true holy Catholike Church cannot finally erre; for hell gates are not able to preuayle against it: Mat. 16. 18. but this holy Catholike Church, we vnderstand to consist onely of the Elect, as our Créede witnesseth, euen the Com­munion of Saynts, which without spot or wrinkle, Christ, by his precious bloud, hath made glorious to himselfe Ephe. [...]. 27.; for against all other, hell gates doe preuayle; and that doeth the Euangelist S. Iohn witnesse, saying, 1. Iohn. [...]. 19. They went out from vs, but they were not of vs: for if they had bene of vs, they would haue continued with vs: But this cōmeth to passe, that it might appeare, that they are not all of vs, &c.

But it is euident, that against whosoeuer hell gates may preuayle, they also may erre: (for it is most true, that none can erre more, then those that take the ready way to hell, sup­posing they goe to heauen.) By which, we may well hold, (against the Church of Rome) that not all which receyue the outward Sacrament of Baptisme, are then made members of that Church which cannot finally erre. And by this wée may well proue also, that the Bishop of Rome may as much erre, as the meanest of vs Laymen.

Saint Ambrose sayth, Vpon S. Luk [...], the 6. Booke, & 9. Chap. that The foundation of the [Page] Church is sayth. If thou wilt be a Rock (sayth he) thou shalt be in the Church, because the Church is vpon a Rock; if thou be in the Church, the gates of hell shall not preuayle 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 euery one of our seuerall sinnes? &c. And more in an other place, Vpon the 40. Psalm. Where Peter the Rock is, (saith he) there is y^e Church, where the Church is, there is no death, but eternal life; and therefore he added, And the gates of hell shall not preuayle against it.

He then that liues and dyes in his sinnes, both liues and dyes out of the vnity of that holy Church, against which, hell gates can not preuayle.

But for these things, speake, diuine Augustine.

My sonne, Against Cresconius the 2, booke Chap. 21, 22. The Apostle Paul doth say, Ephe. [...]. 2. that the Church is made subiect to Christ; The Church therefore ought not to preferre her self before Christ, that she should thinke to be able to baptize those which are iudged or condemned by him; but not possible of her selfe to baptize them, because he al­wayes iudgeth truely, but the Iudges of the Church, as being men, are often deceyued; Therefore foras­much as pertayneth to the visible ministery, both good and euill baptize: But by them he doth inuisibly bap­tize, of whom both the visible baptisme, and the inui­sible grace is. Both good and euill then may sprinkle: but to wash the conscience, not any can do it, but he which is alwayes good None but God alwaies good.. And by this also, by reason of the euill and polluted conscience, the Church is ig­norant of such as are condemned by Christ. They [Page] are not thē in the Body of Christ, which is the Church, because Christ can not haue condēned members, &c. (Who then can poynt to those that can not erre?)

Although both good and euill In his booke of the vnity of the Church, chap. 18. may giue and re­ceyue the Sacrament of Baptisme, yet not any are spi­ritually regenerated & built together in the body and members of Christ, but the good.

Doubtlesse, in the good is that Church, by whom it is sayd, Canti. Cap. [...]. 2. Like a Lilly among the thornes, so is my Loue among the daughters, &c. For it is in those that build vpon the Rocke, that is, those which heare the words of Christ, and doe them: (for it was sayd to Peter, Mat. 16. 18. conf [...]ssing Christ the Sonne of God, And vpon this Rocke I will build my Church.) It is not then in th [...]se which build vpon sand, that is, those which heare the words of Christ, and do them not; for he sayth, Mat. 7. 24. He that heareth my words and doeth the same, I will liken him to a wise man, which builds his hous [...] vpon a rocke. And in the same place, a little a [...]t [...]r, he sayth, He which heareth my words, and do­eth them not, I will liken him to a foolish man, which builds his house vpon sand, &c.

Those then that are incorporated by the ioyning of charity, dwelling vpon the Rocke, and standing toge­ther bright as a Lilly among thornes, they shall verily poss [...]sse the kingdome of God. But those which buyld vpon [...]and, or are accounted as thornes, who can doubt that they shall not possesse the Kingdome of GOD? Truely, the Sacrament of Bapti [...]me profits not such, &c. They shal not possesse the kingdome of God: and therefore they are no [...] on the Rocke: and because they are not on the Rock, without all doubt, they are not to bee accounted in the Church, because vpon [Page] this Rocke, sayth he, I will build my Church, &c.

To those that are not wilfully obstinate in erro­nious opinions, thou hast sayd inough for this matter (most reuerend Father:) for here thou dost most plainly declare vnto vs, who they are, of whome the true Church (the Spouse of Christ) cōsisteth; euen those that heare the words of Christ, and do them: they onely build vpō the Rock, against which, hel gates cannot preuavl [...]; for (as thou dost most truely affirme) whosoeuer builds not vpon that Rock, without al doubt they are not to be accounted in the true Church, because vpon the same Rocke, that Church is built.

But what is thy opinion, touching Peter, and Pe­ters successours in Peters chayre, which in the new Law (as some say) is answerable to the chayre of Moses? If they heare the words of Christ, and do them not, shall they yet notwithstanding be obeyed, as men that cannot erre?

My sonne, In his [...] Sermon vp­on S. Mat. This name that he should be called Peter, was giuen him of our Lord, because by that figure, he might signifie the Church: for Christ is the Rocke, Peter the Christian people; for that Rocke is a principall name: Therefore he is Peter from the Rocke, not the Rocke from Peter, euen as Christ is not called from a Christian, but a Christian from Christ. Thou art therefore Peter, (sayth he) and vpon this Rocke which thou hast confessed, vpon this Rocke which thou hast acknowledged, (saying, Thou art Christ the Sonne of the liuing God) I will build my Church, that is, vpon my selfe the Sonne of the liuing God, I will buyld my Church: vpon mee, I will [Page] buyld thee, not mee, vpon thee: for men (willing to be built vpon men) say, I verily am of Paul, but I be­long to Apollos, but I am of Cephas, which is Peter; But others (which would not build vpon Peter, but vp­on the Rocke) say, But I am of Christ, &c. 1 Cor. 1. 12.

Many in the Church follow after earthly businesses, In his 46. Treatis vpon S. Iohn. yet they preach Christ, and by them the voice of Christ is heard; but the sheep follow not the hirelings, but the voyce of the Shepherd by meanes of the hire­lings.

Note, the Lord himselfe doth declare vnto you, what hirelings are: Mat. 23. 2, 3. The Scribes and the Pharises (sayth he) sit in the chayre of Moses, what they say, do, but what they do, that do not. What other thing sayd he, but, By hirelings, heare the voice of the Shepherd? for fitting in Moses chayre, they teach the Law of God: therefore God teacheth by them: But if they teach their owne, neyther heare nor do, (what they say:) for truely, such seeke their owne, not those things which are of Iesus Christ, &c.

It séemes then, by thy iudgement, that we must not build vpon men, of what calling or place soeuer, vn­lesse what they teach, be agréeable to the Law of God; and herein indéed thou doost follow the good counsell and aduice of blessed Paul, who sayth plainely, touching the visible Church, Gala. 1. 8. Though that we, or an Angell frō heauen preach vnto you otherwise, then that which we haue preached vnto you, let him be accursed, &c. And thereby proues inuincibly, that no doctrine is to be receyued in the Church, (although constituted by the Church) contrary and besides that pure doctrine, taught from the beginning. And the same thing doth S. Iohn [Page] proue also, 1. Iohn. [...]. 24. & [...]. 1. and therefore our aduersaries of Rome would gladly proue some of their owne doctrines, to be the traditions of the Church, receyued first from the A­postles themselues: and vainely they boast, as a great matter against vs, that we are not able directly to shew the time when the Church of Rome fell into any Error, nor by whom shée was first brought into errour. But all this is but vaine cauelling; for the deuill hath not so little craft in him, as to change good to euill, suddenly; for then the euil could hardly take place; but by little and little, (which craft by a great nūber, is little or nothing perceyued at the first,) he brings much euill into the Church. By continuance of time, the often droppes of water haue made a hole in the hardest stone: but none could tell the time directly when that hole was made. It is sufficient, to proue the Church of Rome to teach now, contrary to the doctrine taught in the same Church a­boue a thousand yeres since: which thing is easie to be proued by the helpe of thée and other ancient witnesses.

They séeme also to make good and lawfull their owne Doctrines and Traditions besides the Scriptures, by that place in the Gospell, where our Sauiour sayth to his Disciples, Iohn. 16. 12, 13. I haue yet many things to say to you, but ye can not beare them now, howbeit, when he is come, which is the Spirit of Truth, he shall lead you into all trueth, &c. But what sayest thou (ancient Augustine) to this delusion of theirs?

My sonne, In his 97. Treatis vp­on S. Iohn, 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. [Page] 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?

To this thou hast answered very playne: for by this thy playne speach, we well perceyue thy meaning in an other place, 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?

My sonne, 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 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 [Page] 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, 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.)

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 [Page] 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?

(My sonne,) If any one in the Church snatch to himselfe that name, 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. 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.

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, [Page] 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.

(My sonne) 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.

Why would they not consent to it?

Truely, because if one be called 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. 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.

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 prayed for the faith of S. Peter, (and so consequently for the faith of all his sucessours, according to the opinion of the aduersary In their Rhe­mish notes vpon the 28 of S. Luke, verse, 31.) that it should neuer fayle. But if any Bi­shop of Rome may proue a false Christian, and liue so lewdly, that he may dye a Reprobate, then vndoubted­ly, euery Bishop of Rome is not the true successour of S. Peter, vnlesse a true faith may contradict in maners the things which it professeth in words: for it was a true [Page] faith in S. Peter, which our Lord prayed for, to conti­nue in his Church, and not a vaine fayth. And if it be true, that the Bishop of Rome may erre, as he is man, but not possible, as he is Pope, that is to say, although in person he may erre in his priuate doctrine and ma­ners, yet not possible to erre iudicially or definitiuely, then could it not be preiudiciall to the Church, although Antichrist himselfe were Bishop of Rome,See S. Chri­sost. vpon the [...] to the Th [...]ssa. and S. Barna [...]d in h [...]s 123. Epistle.and Vni­uersall Bishop. But according to diuine reason, this séemes not agréeable to trueth.

My sonne, If this be permitted to be law­fully spoken, In his 4. Booke, and 36. Epistle. the honor of all Patriarchies is deni­ed; and perhaps when he pe [...]isheth in errour, which is called vniuers [...]ll, then no Bishop is found to haue re­mayned in the state of trueth, &c. I say therefore, the vniuersall Church In his 6. Booke, and Epi [...]tle 24. falleth to ruine, if one Vniuer­sall fall; But farre be this vanity and foolishness [...] from my eares, &c. *A true faith doth not contradict in ma­ners, y^e things which it professeth in words *: for which Hom. 29 in Eu [...]ng. Tit. 1. cause it was sayd of certayn false Christiās, by S. Paul *, that they confessed God in words, but denied him in deeds: & by S. Iohn *, that whosoeuer (sayth he) know­eth [...]. Iohn. 2. God, and keepeth not his cōmaundements, is a Ly­ar. Which being so, we must examine the trueth of our faith, by consideration of our life: for then, & not otherwise, are we true Christians, if we fulfill in works, that whereof we haue made promise in words, &c.

Would to God, thy successours had bene of the same mind herein, as thou and thy predecessours were; for then the Church vniuersally could neuer haue bene so much diuided as it hath bene; for most true it is (ac­cording [Page] to thy speach) that within lesse time then this 200. yéeres past, hardly was there a Bishop to be foūd remayning in that sincere and pure doctrine, taught in the Primitiue Church, but being reuolted and depar­ted from that sound doctrine, they all from the highest to the lowest, taught lyes in hypocrisie, (euen as Saint Paul prophested of them) forbidding to marry, 1. Tim. 4, 1, 2, 3. and commaunding to abstayne from meates lawfully to be eaten, with other such like errours, and deceyueable doctrines. But the principall cause of such vniuersall euils, thou hast playnely declared to procéede from the pride of him called vniuersall Bishop: which man wée take to be no better then Antichrist himselfe: for (accor­ding to S. Paul) 2. Thesse. 2. 4. he sits hypocritically in the Tem­ple of God, in word, The seruant of seruants, but in déede, extolling himselfe aboue all power on earth: for by vsurped authority he séekes not onely to be supreme head ouer all Bishops, but ouer all Chr [...]stian Kings al­so; which loftynesse was ney [...]her in thée, nor in thy pre­decessours, and that y^u doost make most manifest, not one­ly by these playne speaches here vttered, but elsewhere also, 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 frō our late Minister (but now an Apos [...]a­ta) Theophilus Higgons Written since hi [...] re­ [...]o [...]t, in his first Motiue, Page 64.; because they cōtaine a truth (touching this poynt) contrary to himself; as thus:

It was a tyranny in Mezentius (sayth he) to bynd li­uing men vnto dead carkeyses. But the wisdome of God doth assure me, (and me also) that he will not tye the ly­uing body of his Church, vnto the dead and putrified mem­bers thereof.

The second part, treating of the Sacrament of the Blessed Body and Blood of our LORD and Sauiour Iesus Christ.

NOw, diuine Augustine, let vs go for­ward in that principall poynt, touch­ing the holy Sacrament: let vs cer­taynely know thy mind, whether Christ be there, after a spirituall ma­ner, onely for the faithfull to eate, and drinke, or after a corporal and carnall maner, as foode both for the worthy and vnworthy re­ceyuer.

We find in holy Scripture, that our Sauiour called Iohn. 6. 35. and 10. 7. and 15. 1. himselfe Bread, called himselfe a Doore, called him­selfe a Vine: These things in a spiritual sence, we know to be truely and properly spoken: yet according to the letter, we take them figuratiuely to be spoken. But wée would gladly vnderstand from thée, what our Sa­uiour meant, when he called Bread his body, Mat. 26. 26. and also what he meant, when he sayd, Exceptye eate Iohn. [...]. [Page] the flesh of the Sonne of man, and drinke his blood, ye haue no life in you, &c. Whether these speaches (according to the letter) were figuratiue or proper?

(My sonne) Our Lord doubted not to say, This is my body, Against Adamantus, Chap. 12 when he gaue the signe of his Body, &c. Vpon the 3. Psal. Christ admitted Iudas to that Banket, in which he did deliuer to his disciples, the figure of his Body, &c. (Note this also) If it be a speach of com­maundement, eyther forbidding a mischieuous deed, or a hainous fact, In his [...]. Booke of Christian doctrine, Chap. 16. or commaunding a profitable thing, or a good deed, it is not figuratiue: But if it seeme to cōmaund a wicked deed, and a naughty fact, or to forbid a profitable thing or a good deed, it is fi­guratiue. Vnlesse ye shall eate (sayth he) the flesh of the Sonne of man, and drinke his blood, ye shall not haue life in you, &c. He doth seeme to commaund a hainous or wicked deed. It is a figure therefore, com­maunding vs to communicate with the passion of our Lord, and sweetely and profitably to lay vp in memo­ry, that his flesh was crucifyed and wounded for vs, &c. Vpon the 98. Psalm. The words which I haue spoken vnto you, (sayth Christ) is spirit and life. Iohn. 6. 63. Vnderstand spiritu­ally, that which I haue spoken vnto you: Ye shall not eate this Body which ye see, neyther shall ye drinke that blood which they shall sheade that crucify me: I haue commended vnto you a certayne Sacrament, which being spiritually vnderstood, shall giue you life, &c. [...]n his 2 [...], [...]reati [...] vpon S. Iohn. He himselfe doth expound, how that may be done, which he spake of, & what it is to eate his Body, and drinke his blood. He which eateth my flesh and drinketh my blood, (sayth he) dwelleth in me, Iohn. 6. 56. & I [...]n him: This it is then to eate that meate, and drinke [Page] that blood, to dwell in Christ, and to haue Christ dwel­ling in him. And by this, he that dwelleth not in Christ, and in whom Christ doth not dwell, without doubt, hee neither eates his flesh, nor drinkes his blood, spiri­tually, although carnally and visibly, hee presse with his teeth, the Sacrament of his body and blood; but rather hee doth eate and drinke the Sacrament of so great a thing to his owne Iudgement, because hee pre­sumes to come vncleane to the Sacraments of Christ, which no man receyues worthily, but hee which is cleane, of whom it is sayd, Mat. [...]. 8. Blessed are the pure in heart, for they shall see God, &c.

Then it séemes by thée, (contrary to the doc­trine of the Church of Rome) that the presence of Christ in the Sacrament, is in such a spirituall maner, that although the wicked may eate and drinke the same Sa­crament vnworthily, (according to S. Paul) 1. Cor. 11. 27. yet they cannot by any meanes eate and drinke Christ him­selfe, the matter and substance thereof. Whereby thou doost declare this thing to be an vnspeakeable mystery, onely for the faithfull to vnderstand; for it séemes here also by thée, that none can receiue the Body of Christ, but onely the liuely members of Christ, that dwell in him; so that as they dwell in Christ, Christ dwelleth in them: but this is not according to Transsubstantiation. Therefore, to satisfie our weake brethren, speake yet more playne, if thou canst (reuerend Father) and tell vs by some familiar example, whether any can haue true life, not eating and drinking that holy substance, and also whether there bée any cause or spiritual sicknesse in man, (eating and drinking the Body and Blood of Christ) to exclude him from that eternall life.

My sonne, In his [...]6. Treatis vp­on S. Iohn. He hath not that life, which doth not eate that Bread, and drinke that Blood. In­deed, men may haue a temporall life without that, but not at all the eternall. He therefore which doth not eate his flesh, nor drinke his blood, hath not life in himselfe, and he which eateth his flesh, and drinketh his blood, hath life. He answereth to both, because he sayd eternall.

It is not so in that meate which we receyue for the sustayning of this temporall life; for he which shal not receyue it, shall not liue: yet for all that, he shall not liue alwayes, which doth receyue it: for it may come to passe, that many which haue taken that meate, may dye by old age, or by a disease, or by some other cause. But in this meate and drinke, (that is to say, the Body and Blood of our Lord) it is not so: for both he which doth not receiue it, hath not life, and he which doth re­ceyue it, hath life, and this likewise eternall. Therefore he would haue this bread and drinke, to be vnderstood the society of the body, and his members, Iohn. 14. 20. and 17. 21, 22, 23. which is the holy Church, his Saints and faythfull, &c. The Sacrament of this thing (that is to say, of the vnity of the Body & Blood of Christ) is prepared on the Lords Table, in some place dayly, in some place at certayne times, and is receyued from the Lords Table, vnto some to life, vnto some to destruction. But the thing it selfe (to which the Sacrament doth belong) is to e­uery man to life, to no man to destruction, whosoeuer shall be partaker of it, &c.

Here thou art most playne indéed, that the wic­ked cannot eate and drinke Christ Iesus, the Bread of life. And by this also, we finde, that thou doost acknow­ledge, [Page] according to S. Paul 1. Cor. 10. 3, 4 that the faithful Iewes did eate and drinke the same spirituall substance which we do, (but in their Sacramēts, Christ to come; in ours, Christ is come, the same spirituall vertue in both;) o­therwise (as thou doost affirme) they could not haue entred into eternall life.

(True, my sonne,) In his Booke of the profit of re­pentance, Chap. 1. Whosoeuer in Man­na vnderstood Christ, did eate the same spirituall food which we do, &c. To the beleeuer it was neyther this nor that meate and drinke, which belongs to the hun­gry and thirsty, but to the beleeuer, the same which is now: for then, Christ to come, now, Christ is come: to come, and is come, are diuers words, yet the same Christ, &c.

What other difference is there betwéene their Sacramen [...]s and ours, besides Christ to come, and Christ is come?

In his 26. T [...]eatis vp­on S. Iohn. In signes they are diuers, but in the thing signifyed, they are alike, &c. They did all drinke the same spirituall drinke, but in the visible appearance, they one thing, we another, but the same in spirituall vertue, which that signifyed, &c.

Hold firmely (my sonne) and make no doubt there­of, In his Booke to Peter the Deacon, Chap. 18. 19. the same onely begotten Sonne, the word made flesh, to haue offered himselfe for vs, a sweete smelling sauour to God, Ephe. 5. 2 A sacrifice and Hoste, to whom, with the Father and the holy Ghost, beasts were sacrificed in the time of the old Testament, by the Patriarks, Prophets, & Priests: and to whom now (that is, in the time of the new Testament) with the [Page] Father and the holy Ghost, (with whom he is equall in diuinity) the holy Catholike Church through the vni­uersall world, ceaseth not in fayth and loue, to offer the sacrifice of Bread and wyne; for in those carnall obla­tions, there was a figuration of the flesh of Christ, which for our sinnes, he without sinne was to offer, and of the Blood, which he was to sheade for the re­mission of our sinnes. But in this sacrifice, there is a thankes-giuing, and also a remembrance of the flesh of Christ, which he did offer for vs, and of the blood which the same God did shead for vs, &c. In his 20 Booke a­gainst [...], Chap. 2 [...]. Be­fore the comming of Christ, the flesh and blood of this Sacrifice, was promised by oblations of similitudes: in the Passion of Christ, it was deliuered in the trueth it selfe: After the Ascension of Christ, it is celebrated by a Sacrament of remembrance, &c.

We note here from thée, one thing well worth the nothing, against our aduersaries, that is, if Christ be really contayned in the Sacrifice of their Masse, then Christ, the second person in Trinity, is offered to him­selfe the second person in Trinity. But we assure our selues, that it cannot stand with thy grauity, to allow of such absurdity. Thou doost here call this [...], The sacrifice of Bread & Wine, as it is indéed; for we find in holy Scripture, that the heauen must receyue or contayne Christ, vntill his second comming: Acts. [...] 21. and therefore we hold him not to be in diuers places at one time, as in heauen aboue, and in the bread and wine be­neath: but as thou hast fully resolued vs, that the re­probate can neyther eate nor drinke Christ; and also, that the faithfull Iewes did both eate and drinke the same spirituall foode which we do, euen Christ himselfe, [Page] the spirituall Rocke that followed them; 1. Cor. 10. 4. so we pray thée to resolue vs also, if Christ (as he is man) may be in diuers places at once; if not, then how we may hold him here on earth, he being onely in heauen.

My sonne, In his 30 Treatis vp on S Iohn. Christ being absent, is also present; vnlesse he were present, we could not hold him; but because it is true which he sayd, 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 vs.

But how did he both go away, and also re­mayne? Is he present here both according to his Ma­iesty, as he is God, and also according to that substance which he tooke of the blessed Virgin his mother? did not he carry his Body into heauen, and there sits at the right hand of God?

He carried his Body into heauen, but he took not his Maiesty away from the world, &c. The poore ye shall alwayes haue with you, (sayth he) Iohn 1 [...]. 8. but me ye shall not haue alwayes, &c. He spake of the pre­sence of his Body: for according to his Maiesty, accor­ding to his prouidence, according to his infallible and inuisible grace, it is fulfilled which he sayd, (Behold, I am with you to the worlds 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 Iewes, which was nay­led vpon the Tree, and taken downe from the Crosse, lapped in linnen clothes, and put in the Sepulchre, which was manifested in the resurrection; Ye shall [Page] not haue me alwayes with you. Why? because, accor­ding to the presence of his Body, being cōuersant with his Disciples fourty dayes, in their sight he ascended into heauen, and is not here; for there he sits at the right hand of his Father; and is here: for the presence of his Maiesty did not depart. After another sort, ac­cording to the presence of his Maiesty, we haue Christ alwayes; according to the presence of his flesh, it is truely sayd to his Disciples, But me ye shall not haue alwayes: for according to the presence of the flesh, the Church had him but a few dayes; but now she holds him by fayth, &c.

Notwithstanding all this playne speach of thine, yet some do absurdly affirme, that thou doost here but deny a Visible presence onely; and that thou doost great (according to Transsubstantion) a corporall presence of Christ in the Sacrament, after an inuisible maner: how shall we (from thée) answere to that absurd cauelling?

(My sonne) His diuinity truely is alwayes with vs, In his 60 Sermon vp­on S. Iohn. but vnlesse he were absent corporally, we should alwayes carnally see his body, &c. In his 2. Sermon vp­on the birth of our [...]ord. The Word being made flesh, it is euident, God and man, two, to be in one flesh; sometime man speaketh to the Father, sometime God; sometime visible from his mother, sometime inuisible from his Father, &c.

But God is omnipotent, and therefore by his omnipotent power, he may, (as some thinke) be both in heauen, and also corporally inuisible in the Sacrament, and occupy no place; for he may (say they) take away spaces of places from Bodyes, and yet the Bodyes may [Page] remayne still: and so he himselfe both God and man, to be both here and there at one time.

(My sonne,) God is in such wise omnipotent, In his 284. s [...]n­tence. that he neuer pulls in sunder the institutions of his owne order, &c. In his [...]. Booke against Fau­stus. Chap. 1 [...]. According to a corporall pre­sence, Christ could not be at one time, both in the Sunne and Moone, and vpon the Crosse, &c. In his 57. [...] to Da [...]danus. We must take heede, that we do not so build vp the diui­nity of the man, that we take away the trueth of the Body, &c. Take away the spaces of places from Bo­dyes, and they are no where, and because they be no where, they are not at all. Take away Bodyes from the qualities of Bodyes, and there shall not be any place where they may be: and therefore of necessity it must be, that they haue no being, &c. If the sub­stance of a body (how little or great soeuer it be) be vtterly taken away, there shalbe no place where his qualityes may be, &c.

Thou hast now fully resolued vs in this last poynt, touching Christ to be onely in heauen; and it doth euidently appeare also by these few wordes from thée, that the formes and accidents of Bread and wine, can­not remayne without their substances (as some do vain­ly imagine) but that it is truely Bread which we sée in the blessed Sacrament, euen as our eyes do declare vn­to vs.

(Verily, my sonne) In his Ser­mon to the children, ci­ted by Bede vpon the 1. and 10. to the Cor. That which ye see, is Bread and the cup, which also the eyes do declare vn­to vs: But as touching that which your fayth requireth to be instructed in, the bread is the Body of Christ, and [Page] the Cup is the blood.

But Christ being now in heauen onely, (as thou doost affirme) how is that Bread his Body, or the cup, or that which is in the cup, how is it his blood?

These things (my sonne) are therefore cal­led Sacraments, because in them, one thing is seene, another thing is vnderstood; That which is seene, hath a corporall forme; That which is vnderstood, hath a spirituall profit: Therefore if thou wilt vnder­stand the Body of Christ, heare the Apostle, saying, 1. Cor. 1 [...]. 27. Ye are the body of Christ, &c.

We do so, diuine Augustine: for this matter, we both heare him and note him, not in that place onely, but in diuers other places also; Rom. 1 [...]. 5. 1. Cor. 6, 15. & 10. 16, 17. Ephe. 1. 22, 23, [...]nd [...]. 4. &c. to 17. & 5. 2 [...]. &c. to the end. and therefore the faithfull cannot mistake thée herein, thou agréeing so well with holy Scripture. But wherefore doost thou write in some place, that Christ did carry himselfe in his owne hands, when he did deliuer to his disciples, the Sacrament of his Body and Blood? And againe, though Iudas receyued it vnworthily, yet thou sayest al­so, that the same Sacrament was 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.

(My sonne) If Sacraments 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 [Page] 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.

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?

(My sonne) The Lord himselfe, 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.

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, 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.

(My sonne,) 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. 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. 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; [Page] 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.

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?

(My sonne) All this from Theo. is to be found in his 1. and 2. Dialogue. Thou knowest that God called his Body, Bread. Iohn. 6. 51.

I know it.

Moreouer, in another place, he named wheate, flesh. Math. [...].

I know this to be true also.

In the tradition of mysteries, he called bread his Body, and that which powred and commixed in the cup, Blood.

So he did call these things indéed; but did he rightly call them so, as being his naturall Body and [Page] Blood? or did he but change the names?

(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.

But the nature of the Bread and wine still re­mayning, what is y^e cause of the alteration of the names?

To those that are admitted to y^e 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.

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?

(My sonne) In his [...]. Dialoges They are taken in their [Page] 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 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.

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, 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: Bellarm. vpon the Eucharist, the 2. Booke & 14. Chap. it passeth not through [Page] 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, 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 y^e Prophet DauidPsalm. 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 [Page] & drinking of the flesh and blood of Christ, spiritu­ally; (we say word for word, as Saint Basil said aboue a thousand yeeres since; 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: 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. 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 y^e 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 [Page] 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.

(My sonne) 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.

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, Deut. [...] 2, and 12. 32. [...]. 22. 18. yet these carnall-minded men can not vnderstand these thy comfortable speeches, vnlesse they adde thereunto some matter of their owne deuising, as namely, by adding a condition to the ho­ly text, more then thou didst there expresseBellarmine in his [...].: as though there were a defect in thy word, by which all things are made perfit, and by which, at the last day, they shal [...] iudge both the quicke and the dead.

[Page] But full well do thy faithfull people, know by the di­rection of thy holy spirit, that thou giuest not thy selfe for foode to any reprobate and vnworthy creature; for thou sayst here most playnely; that whosoeuer eateth and drinketh thy flesh and blood, hath eternall life: and there­fore, although the Sacrament thereof may be eaten and drunken, both by the worthy and vnworthy receiuer, (as witnesseth thine Apostle Paul) 1. Cor. 11. 27. yet that bles­sed foode it selfe cannot so be eaten and drunken: for the vertue thereof is, to giue life to all that eates and drinks it; and this is thy promise which can neuer be broken.

But, most gracious Lord, forasmuch as there be yet many weake people, that cannot well vnderstand thée herein, without adding to these thy words, this word (worthyly) resolue them we (humbly beséech thée) whe­ther it be so or not, that some professed Christians may eate and drinke this sacred banket of thine (euen thy selfe) vnworthily, and so dye in their sinnes, as the vn­worthy and faithlesse Iewes did, notwithstanding they did eate Manna. Speake so vnto them, (good Lord) that they may both heare and vnderstand.

(My sonne) Let those weake people of little faith, marke well here, what I say vnto them:

Haue not I graciously giuen you warning by my sa­cred word, saying,) Math. 16. [...]. and 15. 9. Take heede, and beware of the leauen of the Pharises and Sadduces? in vaine they worship me, teaching for doctrines, mens precepts. (Haue not I taught you by mine Apostle Paul) faith is by hearing, and hearing by the word of God? Rom. 10. 1 [...]. Iohn. 8. 4 [...]. Mark. 1 [...]. 24.He that is of God, heareth Gods wordes, &c. Iohn. 5. 39. Are ye not therfore deceiued, because ye know not the Scrip­tures, neyther the power of God? *Search the Scrip­tures [Page] My sheepe heare my voyce, and I know them, Iohn 10. 27. and 12. 48. and 14. 6. Luke. [...]1. 23. and they follow me. He that refuseth me, and recey­ueth not my words, hath one that iudgeth him: the word that I haue spoken, it shall iudge him in the last day. I am the Way, the Trueth, & the Life. No man commeth vnto the Father, but by me. Iohn. 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 liuing Father hath sent me, so liue I by the Father, and he that eateth me, euen he shall liue by me.

(Note well here what I say, I speake not one thing and meane an other; I make not my promise so abso­lutely, and meane it but conditionally; I say not, he that eateth me worthily, because no vnworthy creature that shall dye in his sinne, can eate me; And to make that most playne vnto you, I say againe as I haue sayd al­ready) This is that bread which came downe from heauen, not as your fathers haue eaten Manna, and are dead, he that eateth of this bread, shall liue for e­uer, &c.

For this thy playne declaration, all prayse be giuen vnto thée, O Lord: for hereby, all may discerne most clearely, that thou doost not commit thy selfe to vnfaithfull creatures, and to be foode for the reprobate, as Iudas, and such like: We therefore most humbly pray thée to open the eyes of these blinde weakelings, which (by too much establishing the doctrines of men) go about to contradict thée herein, and so inspire their heartes with the grace of thy holy spirit, that they may thereby discerne the onely cause of their great blind­nesse; (But the same cause being by thy gracious help [Page] taken away, they shall then clearely sée to séeke and find, euen according to thy diuine direction. Math. [...]. 7. Let them sée (O Lord) that their Church of Rome doth yet erre, and will erre still, vntill shée acknowledge her owne weakenesse that she may erre.

But so aboundant is thy goodnesse & mercy towards repentant sinners, that if she would in due time repent her former errours, with that vayne and presumptuous opinion touching her supposed purity, in her owne doctrine generally; no doubt, thou wouldst not onely pardon all her erronious doctrines, and superstitious cerimonies; but also restore her to her first dignity and commendation, and cause all her good and laudable Traditions and Customes, (which now, in respect of her wilfull blindnesse in some poynts, are little or no­thing regarded by a great number) to be as highly estée­med, and as duely obserued, as euer heretofore they haue bene: for thy eternall wisedome doth more respect the good and faithfull intent of the dooer, then the déed done, whatsoeuer it be; because whatsoeuer is not of true faith, (séeme it neuer so holy in the sight of man) is no better then sinne, in thy infallible IudgementRom. 14. 23..

In consideration whereof, we most humbly beséech thée also to encrease in vs (Protestants) true and liuely faith, which alwayes worketh by loue, that we may be all in generall more zealous in thy seruice, then hither to we haue bene; for we here acknowledge before thée that knowest the secrets of all hearts, who also hereafter shalt be our Iudge, y^e knowledge without true zeale, is more vnprofitable in thy sight, then zeale without know­ledge: Math. 21. 28. to 32. Luke. 12. 47, 48. Iohn 9. 41. Actes. 10. 1. 10 5. Rom. [...]. [...]. 5. 6. therefore as we professe thée in words, so (good Lord) let vs expresse thée in workes, that we may not be reckoned in the number of those foolish men, that [Page] build vpon sand, that is, those that heare thy words, and do them not. Math. [...]. 26. 27.

We professe before thy diuine Maiesty, that none can be saued, but those that haue a faith working by loue, Gala. [...]. 6. 1. Tim. 1. [...]. Tit. 3. 8. Iames. 2. 20. other faiths we hold as dead, and vayne, in respect of Iustification, but that faith onely which worketh by loue, we hold to iustifie without the workes of the law, euen as thine holy Apostle hath taught vs. Rom. 3 [...]8.

Therefore, for the great loue in thée declared vnto vs, when thou didst suffer torments & death for our sinnes, we beséech thée (swéete Iesus) so to blesse the hearts of all true Christians, that they may all from hencefoorth both liue and dye in peace and vnity.

Behold, (sayth thy Prophet Dauid Psalm. 1 [...].) how good & how comely a thing it is, brethrē to dwell euen together. It is like the precious oyntment vpon the head, that runneth downe vpon the beard, e­uen vnto Aarons beard, which went downe on the border of his garments: and as the dew of Hermon, which falleth vpon the Mountaynes of Zion: for there the Lord appoynted the blessing and life for euer.

Let thine heauenly blessing therefore so blesse the V­niuersall Church here on earth, that it may euen now (without any more controuersies) conclude a spirituall marriage as it were betwéene faith and workes, that so wée may all both truely glorifie thée in this world, & also be made partakers with thée of that euerlasting felicity in the next world, euen in that holy place of en [...]lesse ioy, which from the foundations of the world hath bene pre­pared for thine elect, Mar [...], [...]. 24, by thine heauenly Father, our [Page] onely God and Creator, to whom with thée our swéete Redéemer, and the holy Ghost our sanctifier, (thrée persons, and one euerliuing God) be ascribed all prayse, power, honor, dominion and glory, both now and for euer­more. Amen.