Rhemes against Rome: or, The remoouing of the gagg of the new Gospell, and rightly placing it in the mouthes of the Romists, by the Rhemists in their English translation of the Scriptures. Which counter-gagg is heere fitted by the industrious hand of Richard Bernard ...

Confuted by their owne Bible.

1. IN their Bible it is called a commemoration of Christ, 1. Cor. 11. 24. Luk. 22. 19. Now, a remembrance is of that which is absent, and not of a thing present.

Secondly, their Bible teacheth vs, that it is vsual in Scripture, speaking of a Sacrament, and of signes representing, to giue to the signes the very names of the things signified thereby. As Gen. 17. 10. Circumcision is called the Couenant, being onely the signe thereof. So the killing and eating of the Lambe, as

God appointed, is called, the Phase, or passage, or Pasche, is they translate it; or Passeouer, as we translate, Exod. 12. 11, 27. Luke 22. 15. as the festiuall day was so called also, Iohn 6. 4. 1. Cor. 10. 4. The Rocke is said to bee Christ; which was but a type of him, Tit. 3. 5. Baptisme is called the Lauer of Regene∣ration, Reu. 1. 20. the 7. Candlesticks, are the seuen Churches, which did represent the Churches: and the mysterie hereof they call there, in their translation, a Sacrament. So the seuen eares of Corne, are seuen yeeres, Gen. 40. 27. It is vsual to speake in a Sa∣crament, figuratiuely, and not properly. All which places shew the meaning of this sacramentall speech, This is my bodie; that is, the sign of it: the signe being called by the thing signified, as we see in other Sacraments, which must teach vs to expound this: as also the rest of the words; this Chalice is the new Testament, 1. Cor. 11. 25. this is my bloud of the New Testament, Math. 26. 28. this is the Chalice the New Testament, Luk. 22. 20. and, Drinke the Chalice (saith S. Paul) which they yeeld to be figu∣ratiuely spoken; and therefore so must the other.

Thirdly, the name of bread, both before the mentioning of the words of Consecration by Saint Paul, in 1. Cor. 11. 23. and after, is still kept, verse 26, 27, 28. 1. Cor. 10. 16, 17. not be∣cause only shew of Bread was so to the eye, but for that it remai∣ned bread indeed, and is yet so to feeling and taste, as well as to sight.

Fourthly, their Bible telleth vs, that heauen truely hath recei∣ued Christ, vntill the times of the restitution of all things, Acts 3. 21. Till then, hee commeth not bodily out of heauen: ex∣cept the bread be heauen it selfe, into which at his Ascension he was receiued.

Fiftly, their Bible telleth vs, that when Christ commeth, hee shall come from heauen visibly; so come againe, as the Apostles saw him goe vp, Act. 1. 11. But they saw him in his body visibly ascend; so shall he in body come againe, and not in a conceited inuisibilitie into the Sacrament bodily.

Sixtly, their owne Bible teacheth, that a body cannot be in two places at one instant of time, Mat. 28. 26. He is not here, said the Angell: and giueth the reason, For he is risen. Because hee

was in another place being risen and gone out of the Sepulchre, the Angell plainely and truely denied him therefore to be there. Now, wee beleeue him to bee euer bodily in heauen. There∣fore by an heauenly Angels reason wee may truely say, that bodily he is not here in the Sacrament, no more then he was in the Sepulchre, because he was risen.

Seuenthly, their Bible teacheth, that wheresoeuer Christs bodie was at any time, hee was discernable by sense, and there∣fore he willeth his Disciples to vse their sense to discerne him, Luk. 24. 39. So did Thomas, Ioh. 20. 28. But in the Sacrament, is no sensiblenesse at all of his bodily presence.

Eighthly, their Bible doth teach, that whensoeuer God tur∣ned one substance into another, or tooke one away, and put another in stead thereof, that the same was discernable by sense. Moses Staffe was visibly a Serpent; Dust in Egypt, was Lice seene and felt; and so the Water was Bloud sensibly, and the Water good Wine (in Ioh. 2. 9. 10.) to the taste. But in this change at the Sacrament is no such sensible perception, and therefore is there no such thing; for God in his miracles delu∣deth no mans sense.

Notes

• See Augustine in Ioh. tract. 31. shewing that Christ is not in two places at one time.