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
that Nestorius Macedonius arch-hereticks succeeded to S. Andrew the Apostle in the Church of Constantinople called before Byzantium Niceph. lib. 8. chronol cap. 6. 3. Confession of Partie THat almost all Arch-hereticks were eyther Bishops or Priestes sayeth Belarmine Lib. 1. de Pont. Cap. 8. § 4. §. 5. That the Iewish Church pretended nâ—… lesse infallibilitie than the Romane doeth and had farre greater and more particular promises and yeâ—… erred 1. Authoritie of Scripture AS for the pretence wee see it seâ—… downe Ierem. 18.18 in these wordes Come let vs devise devices against Ieremie for the Law shall not perish from the Priest nor Counsell from the Wise nor the â—…ord from the Prophet And thereâ—…re from the lyke words in Malachie 2. 〈…〉 which the Papists would haue thus The Priests lips shall preserue knowledge and they shall seeke the Law â—…t his mouth they gather the High â—…riests infallibilitie vnder the Law ex â—…acto and conclude the Popes infallibiâ—…tie vnder the Gospell ex aequo alleadâ—…ing to the same purpose that of Deuterâ—…omie 7.10 In lyke manner As for Promises it is saide Psal â—…32 14 The Lord hath chosen Sion for an habitation and hath said This is my rest for ever And againe Isai 33.20 Looke vpon Sion the citie of our solemnities â—…hine eyes shall beholde Ierusalem 〈…〉 quyet habitation a Tabernacle that shall not bee taken downe not one of the stakes thereof shall ever be removed neither shall anie of the cords â—…hereof bee broken Note then And aske where ever anie such promises are made vnto Rome but in the contrarie a fearfull destruction foâ—… her grosse idolatrie is clearlie fore-told Revelation 18. And last of all for praises it is said of Ierusalem and Gods Church there Psal 87.3 Glorious things are spoken of thee O Citie of God But of Rome the most glorious thing that is spokeâ—… of her is That shee should bee a gloriouâ—… Harlot Revel 17.4.18 And Thessalonieâ—… equalleth her in that which the Apostle spake of the faythfull onelie of his tymâ—… in her and where-of the Papists so much glorie which by collation inspection of the places is moste cleare and evident Rom. 1.8 2. Thes 1.4 §. 6. That the VVord of GOD purelie preached vnder which the due administration of the Sacraments is comprehended is the onely cleare and truest note of a true Church 1. Authoritie of Scripture DEut. 4.8 And vvhat Nation is there so great that hath statutes and judgements so righteous as all this Law vvhich I set before you this day Psal 147.19 He sheweth His Word to Iacob His statutes and His judgements to Israel Hee hath not dealt so with anie Nation c. Wee see then that Gods people was ever differenced from all other nations and knowne by his word and ordinances to bee his peculiar Church Iohn 10.27 My Sheepe heare my voyce and I know them and they follow Mee Note then Where Christs voyce soundeth and is believed and obeyed there is his Church Iohn 8.31 If yee continue in My Word then are yee My Disciples indeede Act. 2.42 And they continued stedfastlie in the Apostles doctrine and fellowship and in breaking of bread and in prayers Note then That continuance in Christs trueth and apostolicke doctrine with the holie exercise of prayer and participation of Sacraments is a cleare note to know a true Church 1. Tim. 3.15 Which is the Church of the living God the Pillar and ground of trueth The meaning whereof the Apostle giveth Heb. 3.6 saying Whose house are vvee if vvee keepe fast the confidence and the rejoycing of the hope firme to the ende Note therefore That the Church is so called and knowne to be such by keeping fast and firme the trueth of Gods Word in profession and that confidence and hope that it breedeth in our hearts sure to the ende 2. Witnessing of Antiquitie THe Church consisteth not in Walles but in the trueth of doctrine sayth Ierome so that there is the Church where â—…rue fayth is Hierom in Psal 133. and â—…hey are good Catholicks onelie who â—…ollow the right fayth sayth Augustine lib. de vera religione cap. 5. 3. Confession of Partie THe confession lykewyse of our Adversaries is thus The Church consisteth not in men sayth Lyra in respect of their power or dignitie Ecclesiasticke ☜ or Civill because manie Princes and Popes too haue beene found to haue made defection from the faith Therefore the Church consisteth in those in whome is true knowledge and the confession of faith and the trueth of God Lyra in Matth. cap. 16. §. 7. That multitude is no note of a true Church 1. Authoritie of Scripture 1. KIngs 19.10 And Elias saide I haue beene verie zealous for the LORD of Hoasts for the children of Israel haue forsaken thy covenant cast downe thine Altars and slaine thy Prophets and I even I onlie am left and they seeke my life I aske then If a visible multitude was a note here of the true Church in Israel or the two tribes of Iudah being compared with these ten which of them was the greater multitude or the whole twelue compared with the whole worlde beside which of these were maniest and consequentlie by the note of multitude who was the true Church Isai 1.9 Except the Lord of Hoastes had left to vs a verie small remnant wee should haue beene like Sodome and like vnto Gomorrah Note then That the true professours are called a verie small remnant which is farre from being the greatest multitude of men Ier. 3.14 I vvill take one of a Citie and two of a Familie and bring you to Sion Note then That one of a Citie being the fewest that can bee that the greater multitude is left vncalled to the trueth effectualie Mat. 7.13 Enter in at the strait gate for vvide is the gate and broad is the vvay that leadeth to destruction and manie there bee vvho enter in thereat Note then If few enter in at the strait gate that leadeth to salvation and manie at the wide gate that leadeth to damnation then paucitie should bee rather a note of the true Church than anie wise multitude seeing Rev. 13. the whole World is saide to follow the beast Luke 12.32 Feare not little Flocke for it is your Fathers pleasure to giue to you a Kingdome Note then If Christs Flocke bee little then multitude is no good note to know the same thereby Examples of the paucitie of Gods true Church in the house of Abraham compared with the rest of the world and of the true professours at Christs Passion verefie this point 2. Witnessing of Antiquitie THe multitude of Associates shall no wise show thee to bee a Catholicke but an Hareticke sayeth Ierome dialog contra Pelag. lib. 3. Therefore where are they that define the Church by multitudes sayeth Gregorie Nazienzen and contemneth so the little Flocke of Christ Oratione de seipso contra Arrianos 3. Confession of Partie THat time when the Church seemed to lurke sayeth
this is his Name vvhere-by hee shall bee called THE LORD OVR RIGHTEOVSNESSE Philip. 3.9 That I may bee found in him not having mine owne righteousnesse vvhich is of the Law but that vvhich is thorow the faith of Christ even the righteousnesse which is of God by fayth Remarke then That the onelie righteousnesse where-on the Apostle relyeth for acceptation is not his owne or mans but Christs who is also God and therefore whose satisfaction or obedience is of an infinite vertue to appease an infinite wrath and is by faith onelie laide holde on and applyed and so made ours by meere imputation 2. Cor. 5.21 For hee hath made him to bee sinne for vs who knew no sinne that wee might bee made the righteousnesse of God in him Note then That as Christ was made sinne for vs that is a sacrifice for sinne as Ose 4.8 sinne is there taken onlie by having our sinnes imputed to him so are wee also by imputation onlie made the righteousnesse of God in him Rom. 5.19 For as by one man's disobedience manie are made sinners so by the obedience of one shall manie bee made righteous But manie were made sinners being yet in his loynes onlie by imputation as the Apostle sayth verse 12. In whom all sinned therefore also by the obedience of Christ manie are made righteous by imputation onlie in the act of justification before God as saide is 2. Witnessing of Antiquitie CHRIST'S condemnation is our justification sayeth Beda in Psal 87. 3. Confession of Partie CHRIST is called our righteousnesse sayth Bellarmine because hee hath satisfied the father for vs and giveth to vs that satisfaction and communicateth it so vnto vs when hee justifyeth vs that it may bee justlie called our satisfaction and righteousnesse Bell. lib. 2. de justif c. 10. § deinde So also c. 7. § quâ—rto CHAP. XII OF SANCTIFICATION §. 1. That there is no man perfectlie sanctified in this lyfe or in-abled so to liue heere vvith-out transgressing God's Commandements 1. Authoritie of Scripture 1. KIngs 8.46 If they sinne against thee for there is no man that sinneth not Note then That Salomon denyeth that anie man in the world is so perfectlie sanctifyed but hee sinneth Prov. 20.9 Who can say I haue made mine heart cleane I am pure from sinne A Papist will say that sundrie can say this Prov. 24.16 For a just man falleth seaven tymes and ryseth againe but the Wicked shall fall into mischiefe Note then That hee showeth that the most godlie sinneth oft-tymes and that this is the difference betweene them and the wicked not but that both doe sinne but the godlie ryseth againe by repentance and the other lye still in sinne continuallie while punishment or mischiefe light vpon him Iob 9.20 If I justifie my selfe mine owne mouth shall condemne mee if I say I am perfect it shall also proue mee perverse Remarke then If such a commended man as Iob was was not perfect who other may say that hee is so Rom. 7.23 But I see another Law in my Members vvarring against the law of my minde and bringing mee into captivitie to the law of sinne which is in my members Philip. 3.12 Not as tho I had alreadie attained either were alreadie perfect Note then If such a rare Sainct as Paul denyed that hee was perfect and complained of his oft sinning who is he now that of him-selfe without blasphemie dare affirme the contrarie 1. Iohn 1.8 If wee say then that wee haue no sinne wee deceiue our selues and the trueth is not in vs. Iam. 3.2 For in manie things wee offend all Remarke How the Apostles exclude not them-selues and who then can except him-selfe Luke 11.4 And forgiue vs our sinnes Note then That Christ hath taught all God's Children who call him their Father to beg daylie forgiuenesse as well as daylie bread And therefore none can exeeme him-selfe from daylie sinning els it were needlesse to beg daylie pardon And this Christ hath taught vs to say sayth Ierome non humilitatis mendacio not thorow humilitie to lie as the Pelagians expounded it but thorow the feare of humane frailty dreading our own conscience Hieron lib. 3. advers Pelagianos 2. Witnessing of Antiquitie ALl these examples I runne over saith Ierome to show that the Law was never yet fulfilled by anie man lib. 2. contra Pelagianos For this is the priviledge of Christ and if hee bee without sinne sayeth hee and I also without sinne what is the difference betweene mee and God Hieron lib. 3. adv Pelagianos Heere-vnto accordeth like-wise Bernard serm 50. in Cantica 3. Confession of Partie IT is impossible sayeth Aquinas to fulfill the whole Law c. and never any could keepe yet the Law as it is commanded Aquin. in 3. Galat. Lect. 4. §. 2. That no man can doe works of greater perfection or more than God hath commanded which the Papists call workes of supererogation Bellar. l. 2. de Monachis c. 13. 1. Authoritie of Scripture TO convince this prowde errour it might suffice what is formerlie proven to wit if no man can obey the verie Law perfectlie how much lesse is hee able to obey it and more yet let the Canon of Scripture batter this prowde Towre of ambitious Babell Iohn 6.38 For I came downe from Heaven not to doe mine owne vvill but the vvill of him that sent mee Note then If the full perfection of Christ consisted in doing of God's will onlie what blasphemous pryde is it to say That they doe more than God's will for if it bee his will then he hath commanded it and if they doe their owne will how dare they say That their will is perfecter than the will of God Psal 103.20 Blesse yee the Lord his Angels that excell in strength that doe his commandement hearkening to the voyce of his Word Remarke againe That the perfection of Angels is placed heere-in that they doe what by his word the Lord commandeth them Therefore what Luciferian pryde is it in man to stretch his perfection further than the Angels Psal 19.7 The Law of the Lord is perfect But if there bee rules of perfection aboue the Law then it will follow that the Law is an imperfect rule of holinesse Matth. 22.37 Thou shalt loue the Lord thy God vvith all thine heart and vvith all thy soule and vvith all thy mynde Now what perfection can possiblie bee beyond that which is commanded seeing all the heart all the soule and all the mynde is required and the Law it selfe is made heere the modell of all perfection inward and outward Philip. 4.8 Finallie Brethren vvhat-so-ever thinges are true vvhat-so-ever thinges are honest vvhat-so-ever things are just what-so-ever things are pure vvhat-so-ever things are loue-worthie vvhat-so-ever things are of good report if there bee anie vertue and if there bee anie praise thinke on those things Remarke then That there is nothing that one can doe which is good but may bee redacted to one of the fore-named properties and therefore there is
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
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