no good thing that one can doe but it is expresselie commanded But indeed it is to be granted that the popish works of Supererogation are no-where commanded to wit to eate the bread of yldenesse and liue an impure single lyfe in their monkish Cloisters in respect the one is injust and the other impure and both to bee hated against the fore-named properties 2. Witnessing of Antiquitie FOr the remission of the sinnes of their brethren saith Augustine the blood of no Martyre was ever shed which Christ onelie hath done for vs not that wee should imitate him there-in but congratulate for that which hee hath bestowed on vs. Aug. tract 84. in Iohan. 3. Confession of Partie BEllarmine showeth that not onelie sundrie recent Divines of theirs but also the Divines of Lovane did teach that the sufferings of the Saincts are no satisfactions but that Christ's satisfaction is onlie that vnto vs. Bell. lib. 1. de indulg cap. 4. CHAP. XIII OF GLORIFICATION §. 1. That our good works merit not eternall lyfe or glorie for their owne condignitie and worth as the Papists affirme Bell. l. 5. de justificatione c. 17. 1. Authoritie of Scripture IOB 35.7 If thou be righteous vvhat givest thou him to wit to God or what receiveth hee of thine hand Note then That wee cannot merit at God's hand for to bee righteous is a thing that wee are bound to bee and when wee are so God getteth no profite there-by To this same effect therefore Christ sayeth Luke 17.10 So also yee vvhen yee haue done all those things vvhich are commanded you say vvee are vnprofitable servants vvee haue done but that which was our duetie to doe And holie David confesieth thus of him-selfe saying Psal 16.2 My goodnesse Lord extendeth not to thee Thus wee see then that all our good works is a debt-bound service onlie to God who hath created vs and that when wee haue done them yet hee is not benefited But so it is that a worke that meriteth must not be debt for no man meriteth reward by paying his debt and it must bring some good also or commoditie to the rewarder if it merit at his hand which our works doe no-wise to God Rom. 8.18 For I reckon that the sufferings of this present time are not worthie to bee compared with the glorie which shall be revealed in vs. Note then If the verie sufferings and Martyrdomes of God's Saincts merite not eternall glorie because there is no proportion betweene them as ought to bee betweene a worke and the reward that it meriteth much lesse can the actions of anie servant of God's be meritorious at his hands of eternall life Which there-fore if anie-where it is called a reward it is in respect of the time when it is given to wit at the ende of our service and lyfe-tyme as the pennie wages but not in respect of anie meritorious qualitie Rom. 6.23 For the wages of Sinne is death but the gift of GOD is eternall lyfe through Iesus Christ our Lord. Remarke therefore that eternall lyfe is not called the godlies wages as death is called the wickeds wages but death is called the wages of Sinne because sinners them-selues merit it and eternall lyfe is called the free gift of GOD through CHRIST as the worde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifyeth because withouâ—â—nie meriting there-of by themselues by grace they receiue it as a free gift through the merit of Iesus Christ allanerlie Ephes 2.8 For by grace yee are saved through fayth and that not of your selues but it is the gift of GOD. Rom. 11.6 And if by grace then is it no more of workes otherwyse grace is no more grace Rom. 4.4 For to him that worketh is the reward not reckoned of grace but of debt Remarke then that to obtayne eternall lyfe by grace and to obtayne it by the merit of our works are set as things contrarie even as free gift is contrarie to oblieged debt And yet contrarie to so cleare Scripture such is the pryde of Papall doctrine it peartlie avoweth eternall lyfe to bee a debt and that God is our debter not onelie because of His promise but also because of our works Bellarm. L. 5. de Iustif. Cap. 18. § Sed facilis c. Luke 12.32 Feare not little flocke for it is your Fathers pleasure to giue to you a Kingdome VVee see then that heavenlie Kingdome called heere a gift and that it is God's good pleasure onlie which is the cause why wee get the same and no merit of ours Ephes 1.5 Having predestinated vs vnto the adoption of Children by Iesus Christ to him-selfe according to the good pleasure of his will to the prayse of the glorie of his grace Note then attentiuelie That if the fore-sight of our merites was not the cause why God predestinated vs to eternall lyfe but onelie his owne good pleasure to the prayse of the glorie of his owne grace Then it is still the same good pleasure of God that is the onelie cause why hee giveth vs eternall lyfe to the prayse of the same glorie of his grace and not of vs or anie of our merites Other-wyse the cause should not bee one but diverse yea contrarie why GOD bestoweth vpon vs one and the same thing which were absurd to wit Eternall lyfe in our election before time and the possessing vs there-with at our glorification in time Remarke lyke-wyse That it is to an inheritance of adopted sonnes that wee are predestinated For if wee bee Children wee are also Heyres sayeth the Apostle Rom. 8.17 If there-fore eternall lyfe bee an inheritance it is no purchase of workes and who-so-ever by such a title claymeth the same hee renounceth the lawfull succession there-to as a sonne and so falleth from Grace Gal. 5.4 2. Witnessing of Antiquitie ALthough the Lord bestow Heaven vpon the Godlie according to their workes yet it is not for their workes sayeth Gregorie on these wordes of Psal 7. Auditam fac mihi c. And first thou must belieue sayeth Bernard tria Bernardi credenda that thou canst not obtayne remission of sinne but by the meers mercie of God There-after that thou hast no good workes but that which is His free gift And last of all that thou canst not merite Eternall lyfe by no workes of thine but that Hee freelie lyke-wyse bestoweth that on thee Bern. Serm. 1. in Anunc Mariae 3. Confession of Partie NEyther are our workes what-so-ever they bee of that worth sayth Ferus that they deserue duelie and condignlie anie such reward Ferus in Ioh. 3. f. 69. So sayeth Alphonsus de Castro verbo meritum Therefore Bellarmine is forced to conclude That for the vncertaintie of our owne righteousnes sayth hee and the danger of vayne glorie it is moste safe to put our vvhole confidence in the onelie mercie and bountie of God Bellarm. Lib. 5. de Iustif Cap. 7. § sit tertia §. 2. That there are no super-aboundant meritorious workes or sufferinges of Saincts left behinde them to
Bernard purgeth them whom the only sinne of the first defyled and not that anie man 's owne satisfactions can availe for him-selfe for what is our pennance but that if wee suffer not together wee can-not reigne together Bern. de verbis lib. Iob. in sex 3. Confession of Partie THe sufferings of Christ is of an infinite value and therefore to joyne the satisfactions of the sufferings of the godlie there-vnto is al-together superfluous sayth Durandus Mairones cited by Bellarmine l. 1. de indulg c. 4. § tertia As al-so the verie glosse of the canon Law Dist 1. de penitentia verbis Dic quod c. sayeth that it is neither by contrition of heart nor confession of mouth that sinnes are for-given but onelie by the free grace of God but the contrition of the heart is a signe in-deed that our sinnes are for-given as externall pennance is a signe of the contrition of the heart say they which contrition even free grace preceedeth §. 4. That the Soules of the Godlie after Death goe immediatelie to Glorie and to no mid place of torment 1. Authoritie of Scripture ISai. 57.1 The Righteous is taken away from the evill to come hee shall enter into peace Note then That there is no middle estate nor place spoken of but that immediatelie is subjoyned vnto the righteous man's departure out of this life his present entrie in-to peace and therefore in-to no torment Luke 16.25 And Abraham sayde to him Sonne remember that thou didst receiue good things in thy lyfe-tyme and Lazarus lyke-wyse evill but now hee is comforted and thou art tormented Remarke therefore That wee haue onlie two places mentionate in Scripture whither soules goe immediatelie after death to wit a place of Comfort which is Heaven to the godlie and a place of Torment which is Hell to the Wicked Luke 23.43 And Iesus saide vnto him Verelie I say vnto thee this day thou shalt bee vvith mee in Paradise Loe then immediatlie after death the Heavenlie Paradise is promised to the penitent thiefe and so is it al-so given to all other penitent sinners 2. Cor. 5.1 For vve know that if our earthlie house of this tabernacle vvere dissolved vvee haue a building of God an house not made vvith hands eternall in the Heavens Note then That the Apostle showeth that after this mortall lyfe endeth wee get instantlie a better in the Heavens and this Bellarmine him-selfe in those same words collecteth out of this foresaide place Bell. l. 1. de sanct c. 3. § denique and therefore thus concludeth Wherefore sayeth hee it is good for vs to die soone in this World that wee may quicklie begin to liue in Heaven Verse 8. Wee are confident I say and vvilling rather to bee absent from the bodie and to be present vvith the Lord. Note then That there is no mid estate of the godlie soule departing but as soone as it departeth out of the bodie and is absent there-fra instantlie it entereth in Heaven and is present with the Lord. Phil. 1.23 Having a desire to bee dissolved and to bee with Christ vvhich is farre better VVee see then Vpon the dissolution of the soule from the bodie followeth instantlie the conjunction there-of with Christ Revel 14.13 Blessed are the dead vvhich die in the Lord from hence-foorth now sayeth the Spirit that they may rest from their labours and their vvorkes follow them Remarke then That the godlie instantlie after death become blessed and immediatelie rest and are rewarded in glorie 2. Witnessing of Antiquitie AFter the departure of the soule from the bodie instantlie sayth Iustinus the soules of the godlie are carried to Paradise and the wicked to Hell Heerevnto agreeth also Augustine medit 22. showing that the soule being loosed from the bodie instantlie goeth to Heaven And againe hee sayeth For the soules of the godlie after their separation from the bodie are in rest but the soules of the wicked sayeth hee suffer punishment vntill the bodies of the one ryse to eternall lyfe and of the other vnto eternall death which is called the second And that hee knew no third place hee testifyeth in his fyft Booke of the Hypognostickes about the midst See Augustine l. 13. de civit Dei c. 8. 3. Confession of Partie THe Apostle's reason sayth Bellarmine 2. Cor. 5.1 is excellent to wit this If this mortall lyfe perish wee haue instantlie an-other farre better in the Heavens Bell. lib. 1. de sanctis c. 3. § denique CHAP. XV. OF CERTAINTIE OF Salvation §. I. That the Godlie may bee assured of their Salvation heere 1. Authoritie of Scripture IOb 19.25 For I know that my Redeemer liveth and that hee shall stand at the latter Day vp-on the Earth Note then That Iob assureth him-selfe that Christ is his Redeemer and therefore that hee shall bee saved by Him eternallie Psal 17.15 As for mee I will beholde thy face in righteousnesse I shall bee satisfied with thy likenesse when I awake Note then That wee see the lyke assurance in David of full salvation to soule and bodie after his resurrection 2. Tim. 4.7.8 I haue fought a good fight I haue finished my course I haue kept the faith from hence-foorth is laide vp for mee the Crowne of Righteousnesse and lest such a great Apostle onlie might seeme justlie to haue such confidence hee subjoyneth and not onlie for me but for all them that loue his second appearing And therefore againe al-so he sayeth of all the faythfull Rom. 8.37 For I am assured that neither Death nor Life nor Angels nor Principalities or any other creature shall separate vs from the loue of God Iohn 3.16 For God so loved the World that hee gaue his onelie begotten Sonne that everie one that believeth in him perish not but may haue eternall life Note then That everie one that is a true believer may bee assured according to Christ's owne Word of eternall lyfe as if his Name were specified particularlie for as wee apply the precepts of the Law as spoken to everie one of vs particularlie to doe them why shall wee not in lyke manner the promises of the Gospell to belieue them 1. Iohn 5.13 These thinges haue I written vnto you that belieue in the Name of the Sonne of God that yee may know that yee haue eternall life Remarke then That hee sayeth that all true believers may know and be assured of their salvation and that the Word of God is written and left with vs for this our certification Ephes 1.13 In whom al-so after that yee believed yee were sealed with the holie Spirit of promise which is the earnest of our inheritance Consider therefore That to assure the Godlie of their salvation the Spirit of God is given with the word of promise as a seale to stampe in that perswasion in their soules and as an earnest or arles-pennie to make fast the Bargaine And if anie man haue not the Spirit of GOD the same is not his Rom. 8.9 Rom. 8.16 The Spirit it selfe
the earth nor according to the flesh must wee seeke Thee if wee would finde Thee Ambr. lib. 10. in Luc. c. 24. 3. Confession of Partie HEE expoundeth sayeth Lyra that which Hee sayde before and what it is to eate His Flesh and drinke His Blood that it is to abyde in Christ and Christ in him Now Christ abydeth in our heartes and that by fayth sayeth the Apostle Ephes 3.17 §. 5. That CHRIST IESVS is not received by the VVicked 1. Authoritie of Scripture IOhn 6.51 I am that Bread of Lyfe which came downe from Heaven if anie man eate of this Bread he shall liue for ever Note therefore That in respect the Wicked get not Eternall lyfe that therefore they no-wise participate of Christ Verse 56. Hee that eateth my flesh and drinketh my blood abydeth in mee and I in him But the Wicked neyther are in Christ as Members nor is Christ in them by his Spirit but the spirite of Satan onelie whose members they are and therefore they no-wise are partakers of CHRIST IESVS 2. Witnessing of Antiquitie HEe who disagreeth from Christ hee neyther eateth his bodie nor drinketh his blood sayeth Augustine altho hee daylie receiue the Sacrament of so great a thing to his condemnation August 3. Tom. Sent. 339. Et Lib. 21. de Civit Dei Cap. 25. And hee that remayneth not in Mee and I in him let him not say or thinke sayeth Bernard in the person of Christ that hee eateth my bodie or drinketh my blood Bern. Epist ad Fratres de monte 3. Confession of Partie HEe that abydeth not in Christ sayth Lyra and Christ in him hee eateth not Christ spirituallie altho hee participate of the Sacrament corporallie And a little after For the Sacrament it selfe is taken by some vnto lyfe and by some vnto death but the matter of this Sacrament is by all vnto lyfe and by none taken vnto death Lyra in Ioan. 6. §. 6. That Christian People for whom Christ shed His Blood should not be defrauded of the Cup which is called The Communion there-of 1. Authoritie of Scripture MAtth. 26.27 And taking the Cup he gaue thanks and gaue it to them saying Drinke ye all of this Note That where-as Hee sayeth onlie of the Bread Eate yee Hee speaketh more expresselie of the Cuppe saying Drinke yee all that none should bee excepted 1. Cor. 10.16 The Cuppe of Blessing which wee blesse is it not the communion of the Bloode of Christ I aske then Where-fore hinder the Popish Clergie their People from so comfortable a Communion seeing the Precept of Drinking must belong to them to whom the reason of the Precept most belongeth which is the comfort of remission of sinnes and the remembrance of Christ Iesus passion 1. Cor. 11.25 If therefore people should apply the one and remember the other then surelie they should participate of the Cup. 1. Cor. 11.28 But let a man examine him-selfe and so let him eate of that Bread and drinke of that Cap. Noâ— then That as all faythfull Christiaâ—s are bound to prooue and examine tâ—eir owne conscience before communicating so are they ordayned to drinke of the Cup. Therefore yee see that in the two preceeding verses and in the subsequent both Eating and Drinking are ever joyned together and injoyned to all 2. Witnessing of Antiquitie ONe Cuppe is distributed amongst vs all sayeth Ignatius Epist 6. ad Philadelph And to everie one of those that are present the Deacons distribute Wine and Water sayeth Iustin Martyr Apol. 2. And vnto all men what-so-ever is one Bodie and one Cuppe presented sayeth Chrysostome Hom. 18. in 2. Cor. Cap. 8. 3. Confession of Partie OF olde that the Eucharist was given vnto Laicks vnder both kynds for manie ages sayeth Alphonsus wee are instructed by the Writs of manie holie Fathers Alphon. de Castro contra heres verbo Eucharistia And more particularlie sayeth Cassander thus It is evident that the Vniversall Church to this day sayeth hee and the Occidentall or Romane a thousand yeares and moe after Christ in the solemne and ordinarie administration of this Sacrament did exhibite to all the members of Christes Church both the sortes of Bread and Wine Cass consult art 22. CHAP. XIX OF THE MASSE §. I. That the Popish Priests haue no calling to sacrifice Christ's Bodie in the Masse 1. Authoritie of Scripture HEb 5.4 No man taketh this honour to himselfe but he that is called of God as vvas Aaron Now let vs see then where Christ anie-where called or ordained anie to sacrifice his bodie againe which himselfe did once for ever vp-on the Crosse Luke 22.19 Doe this in remembrance of mee 1. Cor. 11.26 Yee shall declare the Lord's death till hee come Note then That the Lord's Supper was ordained that all Christians should remember his suffering and sacrifice on the crosse and should declare his death till him-selfe come to judgement againe but not that anie should sacrifice Him vp againe daylie as tho hee were alreadie come and were bodilie present amongst the Priests fingers daylie to offer vp Heb. 7.23 And they truelie vvere manie Priests because they vvere not suffered to continue by reason of death but this man because hee continueth for ever hath an vnchangeable Priesthood Note then It being vnchangeable or perpetuall that it admitteth no succession of a subordinate Priest-hood Verse 25. Wherefore hee is able also to saue them to the vttermost that come to GOD by him seeing hee ever liveth to make intercession for them Note then That the Priesthood of Christ consisteth not onlie in that oblation of him-selfe once vp-on Earth but in his continuall intercession for vs ever in Heaven which seeing hee performeth that by him-selfe and therefore admitteth no sort of successour there-in so lyke-wyse by that once oblation of himselfe and the perpetuall recent vertue there-of hee saveth all them to the vtter-most that come to God by him and therefore neither in that part of his Priesthood which hee will haue intire admitteth hee anie suffragan or successour what-so-ever Verse 17. For hee testifieth Thou art a Priest for ever after the order of Melchisedek Note then That as there was no Priesthood secundarie or successiue vnto Melchisedek's which was typicall so there is none secundarie or successiue vnto Christ's which is true and eternall else they could not bee saide through their difference to bee of one order Verse 26. For such an High-Priest became vs vvho is holie harmlesse vndefiled separate from sinners and made higher than the Heavens who needed not daylie as those High-priests to offer vp sacrifice first for his owne sinnes and then for the peoples Note then That if the popish sacrificers succeede to Christ it must bee in his high-priesthood for such a one onlie the Gospell acknowledgeth and to doe that which hee did is an act of the high-priest of the Gospell onelie Now the Gospell requireth the high-priest there-of to haue such qualities as are heere set downe which if the Popish sacrificers dare
that anie man is to be blamed Aug. â—…ib 16. de civit Dei c. 37. 3. Confession of Partie TO prescrybe anie choyse of meat sayth Cardinall Cajetan forbidding another it disagreeth altogether from the whole doctrine of the Gospell Cajet comment p. 252. As hee is cited by Eckius in indice errorum Cajetani CHAP. VII OF THE MARRIAGE of the Clergie That the same is lawfull 1. Authoritie of Scripture HEb 13.4 Marriage is honourable in all Therefore in the clergie 1. Cor. 7.2 To avoyde Fornication leâ—… everie man haue his owne Wyfe and let everie woman haue her owne Husband If everie man then bee permitted to haue the remedie of Marriage then Clergie-men are not debarred Verse 9. But if they to wit the vnmarried cannot containe let them marrie for it is better to marrie than burne But the Romane Doctors will say That it is better to burne in lust yea to commit adultery for the quenching there-of than that a Clergie-man marrie Bellarm. lib. de monachis c. 34. § est autem and their canon law causa 27. q. 1. c. 21. sayeth even the lyke 1. Timoth. 3.2 A Bishop then must bee blamelesse the husband of one wife But the Pope will crosse Paul and say That hee must bee the husband of no wife So well doeth Trueth and Errour agree 1. Cor. 9.5 Haue wee not power to leade about a Sister a Wyfe as well as other Apostles and as the brethren of the Lord and Cephas Remarke then That the verie Apostles and Peter were married men and forsooke not their wiues companie even in the time of their Apostleship 1. Tim. 4.1.3 And the Spirit speaketh manifestlie that in the latter tymes some shall depart from the fayth giving heed to seducing spirits and doctrines of devils c. forbidding to marrie Note then That forbidding anie sort of persons or calling to marrie is a cleare note of an Apostaticke Church seduced by errour and venting the doctrine of Satan 2. Witnessing of Antiquitie NOw the Apostle admitteth that he shall bee the husband of one wyfe sayeth Clemens whether hee bee Presbyter or Deacon or laicke vsing marriage without reproofe Clemens Alex. lib. 3. stroÌ„ And hee preasseth to stop the mouthes of Hereticks sayeth Chrysostome that condemneth marriage showing that it is so voyde of anie fault yea it is so precious that a man may there-with be advanced to the holy order of a Bishop Chrys in 1. ad Tit. hom 2. 3. Confession of Partie BY the decreet of the Councell of Gangra sayth Alphonsus it is most clearlie evident that by the Law of God single lyfe is no-wise needfull to the receiving of holie orders nor yet is marriage sayth hee prejudiciall to Priesthood Alphon. de castro verbo sacerdotium CHAP. VIII OF SINNE §. I. That Concupiscence which remaineth in the regenerate is Sinne properlie against that decreet of Trent sess 5. 1. Authoritie of Scripture ROm 7.7 Nay I had not knowne sinne but by the Law for I had not knowne concupiscence except the Law had sayde Thou shalt not covet Verse 23. But I see another law in my members warring against the law of my mynd c. Note then That Concupiscence is sinne properlie because it is forbidden by the Law And secondlie because it rebelleth against the Law and therefore the Apostle calleth concupiscence sinne properlie when hee expresselie sayeth Verse 17. Now then it is no more I that doe it but sinne that dwelleth in mee Againe 1. Iohn 1.8 If we say that wee haue no sinne wee deceiue our selues and the trueth is not in vs. But remarke that if concupiscence were not sinne in the godlie they might at some tyme say having their actuall sinnes purged That there were not sinne anie more in them 2. Witnessing of Antiquitie COncupiscence of the flesh sayeth Augustine against which the good spirit desyreth is sinne because it rebelleth against the dominion of the mynde Aug. contra Iulian. Pelag. lib. 5. c. 5. 3. Confession of Partie COncupiscence is formallie sin sayth Cajetan in so farre as it is a part of originall sinne Cajet in Rom. 7. §. 2. That all Sinne is mortall by nature and none are veniall but onlie by Grace to those that are penitent 1. Authoritie of Scripture ROm. 6.20 For the vvages of sinne is death Note heere That there is not an exception of anie sort of sinne from deserving death therefore all sinne is pronounced mortall 1. Iohn 3.4 Who-so-ever committeth sinne transgresseth the Law for sinne is the transgression of the Law Gal. 3.10 But cursed is everie one that continueth not in all things vvhich are vvritten in the booke of the Law to doe them Note therefore That wee see if it deserue once to bee called sinne properlie it deserveth also the curse of the Law which is death eternall and consequentlie is mortall 1. Ioh. 1.7 And the Blood of Iesus Christ His Sonne cleanseth vs from all Sinne. Remarke then If all sinne requireth Christs Blood shed and death to purge it then all sinne deserveth death and therefore is mortall Mat. 12.36 But I say to you That everie ydle vvord that men shall speake they shall giue account there-of at the day of judgement Note then That at the day of judgement those sinnes which Papists call Veniall will prooue then Mortall because they will bee punished with eternall death seeing no temporall or lighter punishment is to bee then inflicted or there-after sustained 2. Witnessing of Antiquiâ—ie THose which wee thinke to be small sinnes sayeth Ierome exclude vs from the Kingdome of God Hieron in 5. c. ad Galat. 3. Confession of Partie SInnes which are called Veniall sayth Vega de justif lib. 14. c. 13. § decet they are properlie and simplie sinnes therefore wee see that they are aeque peccata altho not aequaliter peccata and consequentlie mortall So also sayth Cajetan on Matth. 5.19 By the least are vnderstood sayeth hee even those whose transgression is mortall Cajet comment p. 294. as he is cited by Eckius in indice errorum Cajetani CHAP. IX OF PREDESTINATION That wee were not predestinated vnto lyfe for our fore-seene good workeâ— as the cause but vnto good workes as the fruits and that of meere grace 1. Authoritie of Scripture EPhes 2.8 For by Grace ye are saved through Faith that not of your selues it is the gift of God Not of vvorks lest anie man should boast for vvee are his vvorkmanship created in Christ Iesus vnto good vvorks which God hath before ordained that vvee should vvalke in them Note then That good works as Bernard sayeth are the way where-in wee must walke to the kingdome but not the cause why either in election or glorificatâ—on it is bestowed vpon vs. Eph. 1.4 According as hee hath chosen vs in Him before the foundation of the World that vvee should bee holie and vvithout blame before Him in loue Having predestinated vs vnto the adoption of children by Iesus Christ to Himselfe according to the good pleasure of
in all things it behoved him to bee like vnto his brethren Note then If it behoved him to bee lyke to vs in all things then his bodie must be visible and palpable and contained in one place even as other glorified bodies are Matth. 28.6 Hee is not heere for hee is risen as hee saide Remarke then That according to the Romish doctrine if Christ's bodie may be in manie places invisiblie at once the Angel's reason heere should bee of no force for it might haue beene replyed That altho hee bee risen yet hee might at the same instant haue beene invisibile in the Sepulchre Luke 24.39 Beholde mine hands and feet that it is I my selfe handle mee and see for a spirit hath not flesh and bones as yee see mee haue Note then That after his Resurrection our Saviour's Bodie was visible and palpable his Resurrection adding glorie to his Nature but no-wayes quite abolâ—shing his Nature as the Papists doe who change not onelie Bread in-to his Flesh but his Flesh in-to a Spirit which hath neither flesh nor bones as the Disciples saw Christ's bodie haue Acts 1.11 This same Iesus vvhich is taken vp from you in-to Heaven shall so come in like manner as yee haue seene him goe in-to Heaven Note then That the Angels testifie that as his going vp from men to Heaven was sensible and visible so should his bodilie comming from Heaven backe againe bee sensible and visible which seeing no such comming hath beene hither-to or can bee seene it is evident that his comming downe invisiblie to bee amongst the Priests fingers when he consecrateth the host is a ridiculous phantasie 2. Witnessing of Antiquitie THe Bodie of Christ sayth Theodoret hath its former shape and figure circumscription and as I may briefly say the same essence of a bodie altho after the resurrection it was made immortall mortall and free from corruption Theod. Dialog 2. And in the same Dialogue from the circumsâ—ription there-of hee proveth the visibilitie there-of and by the visibilitie there-of where it is that it is circumscrybed saying that that onlie is invisible which can-not bee circumscrybed In lyke manner Augustine sayeth that it is prophane not to belieue and professe sayth he the sonne of God according to his humanitie to bee corporeall and locall after his resurrection Aug. 4. tom de essentia divinitatis 3. Confession of Partie HAndle mee and see by this sayeth Lyra on Luke 24. hee shew that he had a true bodie and not an imaginarie And on Acts 1.11 hee shall come sayth hee in the same forme and substance of flesh to judge as hee came to be judged for altho he hath received immortalitie hee hath not lost the true nature of humanitie §. 3. That after consecration the Bread and VVine remaineth in substance in the Sacrament of the Eucharist 1. Authoritie of Scripture MAtth. 26.29 But I say vnto you I vvill not drinke hencefoorth of this fruit of the Vine Note then That Christ calleth it expresselie the fruit of the Vine which hee had drunken with his Disciples at his last Supper Verse 26. And as they vvere eating Iesus tooke Bread and blessed it and brake it and gaue it to the Disciples Note then That it was still Bread after distribution for the word it is still relatiue to the bread which Christ tooke and hee sayde This is not this shall bee by transsubstantiation my bodie which is given for you sayeth Luke 22.19 Now all men know that it is not the host of bread that was crucifyed for vs doe this in remembrance of mee Note then That a remembrance is not of a thing present so neither is Christ's Bodie after the Popish manner 1. Cor. 10.16 The cup of Blessing vvhich vvee blesse is it not the communioÌ„ of the blood of Christ The bread vvhich vvee breake is it not the communion of the bodie of Christ Remarke then How the Apostle expoundâ—th Christ's words calling that the communion of Christ's bodie which him-selfe called his bodie Now the communion of a thing is not the thing it selfe for these two are divers 1. Cor. 11. For as oft as yee eate this bread and drinke this cup yee doe shew the Lord's death till hee come Note then That the Apostle calleth that bread which wee eate in the Sacrament and not humane flesh Next that wee show or represent Christ's death in the Sacrament therefore Christ beeing onelie represented there is not there bodilie And thirdlie it is sayde till hee come therefore it clearlie againe followeth that hee is not alreadie there 2. Witnessing of Antiquitie NEither doth the mysticall signes after sanctification depart from their owne nature sayth Theodoret for they remaine still in their owne substance and figure and shape and may be handled and touched as they were before Theod. 2. Dialog Where-vnto consenteth Ambrose in 1. Cor. 11. saying That it is bread where-of all participate to wit according to its naturall substance As also Gelasius in his booke of two natures saying After consecration that yet the substance and nature of bread and wine doe still remaine 3. Confession of Partie POpe Innocent 3. in his fourth booke of the mysteries of the Masse cap. 27. testifyeth that Christ after consecration calleth that which was in the Cup the fruit of the Vine And Bellarmine granteth that it is probable that there is no expresse place of Scripture that evidentlie can inforce transsubstantiation to bee admitted for that it is by these words which they commonlie adduce he sayth the most learned and sharpest witted amongst them as Scotus was hath thought the cleane contrarie Bell. lib. 3. de Euchar. c. 23. § secundo §. 4. That Christ Iesus is not received by the bodilie mouth 1. Authoritie of Scripture IOhn 6.35 I am that bread of life hee that commeth to mee shall never hunger and hee that believeth in mee shall never thirst Note therefore That the way how to eate and drinke of Iesus Christ is to belieue in him Verse 53. Verelie verilie I say vnto you except yee eate the flesh of the Sonne of Man and drink his blood yee haue no life in you But remarke that manie haue gotten lyfe eternall who never did eate Christ with the bodilie mouth by the Papists owne confession as the Thiefe on the Crosse and manie moe others which die after Baptisme Ephes 3.17 Christ dwelleth in your hearts by faith Note then That as his dwelling in vs is such is our receiving of him and that the one and the other both are spirituall by fayth 2. Witnessing of Antiquitie WHerefore preparest thou thy teeth and thy wombe sayth Augustine belieue and thou hast eaten Tract 25. in Iohn And even hither-to hee may be touched but by affection not by the hand by desire not by the eye and by fayth and not by the senses sayeth Bernard serm 28. in Cant. So sayeth Ambrose lyke-wise lib. 6. in Luc. c. 8. And therefore concludeth there-after saying Not vpon the earth then nor in