be put in as to cause the wine to loose his colour the consecration wereof none effect Fourthly we are to search the Scriptures Page 386. whether the bread may be consecrated and made a God or no Kellison saith it may For the sacrifice of the Masse saith he is the sacrifice which Christ offered at his last Supper when taking bread and wine into his hands he blessed them and by blessing turning them into his sacred body and bloud he told his Disciples that it was his body and bloud which he gaue for them If Christ consecrated the bread and wine when he blessed it where are the wordes of consecration Seeing there is none named but a testimony that he gaue thankes If not when he blessed the bread It is not like it was done after as they would haue it by vertue of these words Hoc est enim corpus meum namely after his Disciples had receiued it who being alwaies ready to obay the Lords command did take when Christ commanded them to take and did eate when he commanded them to eate which both went before he said this is my body There be words of God nominated in the first of Genesis wherby God made al the world Yet though we haue the words of the Creation a new creature we cannot make much lesse without words of consecration the Creator of all things Who will not giue his glory to a creature that is he will not be made by a creature a worke farre excelling all his workes for a man to make his Creator Isay 43. These things breifly considered how can Kellison proue that Christ consecrated the bread when he changed not the substance but the vse Which created for a temporall life to feed the body is changed by the Omnipotency of the word which is Christ to feed the soule to eternall life 1. Cor. 11.26 Luke 22.18 And that he changed not the substance but the vse it is manifest by the words of the Apostle where it is called bread after the words of consecration and the wine the bloud of grape Both liuely representing the death of our Sauiour as the Annotation vpon the Rhems confesseth The bread the body of Christ with the bloud poured out the wine Luk. 22. annot Iohn 6 annot the bloud powred or shed out of the body Therefore the Masse Priest should alwaies receiue both kinds by their owne confession because he must liuely expresse the passion of Christ and the separation of his bloud from his body Which cannot be done by a round cake or vnbloudy sacrifice For if it could he needed not both to consecrate and receiue boâ—â— kinds as he is commanded But Kellison citing the speech of our Sauiour namely Your fathers did eate Manna and did die further vrgeth If it be true saith he that the blessed Eucharist is onely a signe of Christ and his body and bloud Then I demand of our Aduersary Page 706. with what shew of truth Christ would preferre it before Manna Why should Christs bread giue life rather then Manna seeing that Manna signified Christ who is the bread as well as the Eucharist Our Sauiour spake in that place of such fathers that eate the signe and not the thing signified that is Manna to fill their bellies without looking to Christ the true life of the soule 1. Cor. 10.3 Whereas the Apostle maketh mention of fathers that eate the same spirituall meate that we do that is not onely Manna the signe as they did whom Christ speaketh of but also by faith feed on Christ the spirituall meate as we do Saint Augustine saith Whosoeuer vnderstood Christ in Manna did eate the same spirtuall meat that we do But whosoeuer sought onely to fill their bellies with Manna which were the fathers of the vnfaithfull they haue eaten and are dead So also they did drinke of the same spirituall drinke that we do but spirituall drinke that is which was receiued by faith not which was drunke in with the body Againe you shall not eate the body which you see nor drinke that bloud which shall be shed of them that crucifie me but I haue commended vnto you a certaine Sacrament which being spiritually vnderstood shall giue you life Words which are no other but as witnessing signes do change the sound by times when the selfe same faith abideth to the â—â—ting of the same spirituall meate and to the drinking of the same spirituall drinke But to answere the question wherein it is demanded why should Christs bread giue life rather then Manna We may answere Christs bread as the creature of God can giue no more life then Manna For then Iudas might haue bene saued as well as the rest of the Disciples For he eate the bread of the Lord though not bread the Lord. As S. Augustine cited by M. Caluin saith But if Kellison had asked why Christ the true bread of life should giuâ— life rather then Manna which was but as a witnessing signe It might easily haue bene answered seeing Christs is life yea the fountaine of life it selfe and bestoweth it by the effectuall working of his holy Spirit Rom. 8.10.11 vpon his members in whom he dwelleth And therefore may easily giue it being the Creator when the creature cannot But this as S. Augustine speaketh is a miserable bondage of the soule to take the signes in stead of the things that be signifiâ—â— Contrary to the counsell of S. Chrysostome Let vs not confound saith he the creature and the creator both together lest it be said of vs They haue honoured a creature more then their maker Kellison to proue a reall presence a round cake to be God citeth also this saying of our Sauiour Except you eate the flesh of the Sonne of man and drinke his bloud you haue no life in you Christ who with his sanctified mouth spake these words also said And this is the will of him that sent me that euery man which seeth the Son and beleeueth in him should haue euerlasting life Againe whosoeuer eateth my flesh and drinketh my bloud hath eternall life Al which words being true it must needs follow that to eate is to beleeue in him For if these words might be vnderstanded otherwise Then a man might haue euerlasting life without the eating of Christs flesh and drinking his bloud which is against Christs expresse wordes Ioh. 6.53 who saith Except you eate the flesh of the Son of man and drinke his bloud ye haue no life in you Or else we must needs say that a man eating may be saued not beleeuing in Christ which is contrary also to the written word which saith He that beleeueth not is condemned already Ioh. 3.18 Therefore of necessity to beleeue in Christ and to eate him is al one Crede manducasti saith S. Aug. Beleeue and thou hast eaten If it were literally to be vnderstood of Christs reall presence Then first of all Christ should be in a
and is risen againe for our iustification If one dyed for all saith Saint Bernard in his 190 Epistle to Innocent Bishop of Rome then all were lead that so the satisfaction of one might be imputed to all euen as that one person bare the sinne of all No maâ— saith Kellison citing Saint Iohn hath greater charâ—ty then this to dye for his friend and especially for his enemy And this also extolleth Christs power most highly who by death ouercame death yea sinne also and condemnation Here it plainly appeareth by Kellisons owne words that sinne with the guilt and punishment is taken away by Christ and we deliuered fron all sin both originall and actuall veniall and mortall à culpa poena that is from the fault and punishment due to the same as the Annotations vpon the Rhems acknowledgeth and the very Canon law likewise confesseth 1. Ioh. 1. annot De consec 4 cap. 8. 2. Cor. 5.2 Rhem. pag. 570. in teaching that the Son God tooke vpon him the flesh of sinne that is to say sinfull flesh and the punishment he being without fault that so in the flesh of sin both the fault might be satisfied and the punishment also Nay more that we should be made the righteousnes of God in him For he hath made him to be sinne for vs which knew no sinne saith the Apostle that wee should be made the righteousnesse of God in him Vpon which place Saint Chrysostome cited by Doctor Fulke saith that we should be made the iustice of God in him what speech what mind can set forth these things worthily for him that was iust he made a sinner that he might make sinners iust But rather he said not so but that which was much more for he named not the quality but the essence he said not a sinner but sinne it selfe not onely him which sinned not but him which knew no sinne that we might be made he said not iust but iustice it selfe and the iustice of God For this is the iustice of God when iustification commeth not of workes seeing it is necessary that no spot be found but by grace by this meanes all sinne cleane vanisheth away In the meane time he suffereth them not to be extolled seeing God performeth all and sheweth the greatnesse of the giuer in that the former iustice was of the law and of works but this is the iustice of God Primasius vpon this text saith God the Father made his Sonne sinne for vs that is a sacrifice 〈◊〉 sinne The sacrifice offered for sinne in the law was called sinne although it did not sinne at all as it is written And he shall lay his hand vpon the head of his sinne c. By the bloud of these sacrifices that bloud which was shed for vs was prefigured for Christ being offered for our sinnes was called by the name of sinne that we might be made the iustice of God in him not in vs. Theodoret vpon this text saith That when he was free from sinne he suffered the death of sinners that he might loose theâ— sinne of men and being called that which we were hee made vs that which he was for he gaue vs the riches of his iustice Thus it doth appeare that Christ hath not onely taken away the paine and punishment of sinne but also merited a sempiternall righteousnes for vs which is as an Ancient saith the very roote of life Otherwise what would become of that faith which the Annotations vpon the Rhems speaketh of that reacheth to the life to come Rom. 10. annot making man assured of such articles as concerne the same As of Christs coming downe to be incarnate of his descending to hell of his resurrection ascension and returne againe to be glorified by which actions we be pardoned iustified and saued as by the law we could neuer be In vaine would our faith be saith the Apostle if Christ was not risen iustified from our sins we in him 1. Cor. 15. â—7 for theÌ„ we were yet in our sins that is guilty before God Therefore because Christ is risen we are no longer in our sinnes that is we are in very deed absolued from them and the punishment due for them Being thus compassed about with a cloud of witnesses concerning the perfect redemption of man who can but behold our King comming out of his sepulcher as out of a palace leading death in chains and the Prince of death fast bound in fetters of iron and with all his elect traine following him saying O death where is thy sting O graue Ibid. 15.55 56. where is thy victory The sting of death is sinne the strength of sinne is the law But thankes be vnto God that hath giuen vs victory in our Lord Iesus Christ by whom we haue redemption through his bloud Eph. 1.7 euen the forgiuenesse of our sinnes according to his rich grace Secondly forasmuch as that it standeth not with Christs Kingly power to begin and not to accomplish his subiects happinesse hee in his all-seeing wisdome hath merited the Spirit of his Father for vs through the effectuall working power whereof as by his diuine finger he writeth his law in our minds and hearts according to his promise So that the elect may say together with their Sauiour Heb. 8. Psal 40.8 I desired to do thy will ô my God I am ready to do it yea thy law is within my heart That is all knowledge to the performaÌ„ce of thy law which the naturall man cannot attaine vnto vnlesse God inlighteneth his vnderstanding to discerne betweene obiects things set before it in the holy Scriptures Againe Christ through the effectuall working of his Spirit prepareth the heart by making it soft and tender to will those things that are pleasing to God yea to do the will of God 1 Thes 4.3 whose will it is that we should be holy and cleane When he hath thus done he sitteth in the heart of man working both the will and the deed according to his good pleasure to the perfecâ— repairing of the Image of God in him God sittetâ— saith an Ancient in the heart of man like a King in 〈◊〉 palace in his word like a King in his Councell in hiâ— Church like a Generall in his army in his throne like a conquerour in his triumph Hee sate in the heart of Matthew whom of a Publican and notable sinner he made an Apostle and Euangelist He stirred such a course in the heart of Paul that of a cruell persecutor he became a faithfull and zealous Preacher Yea though Christ doth repaire that which we haue losâ— by Adams transgression according to the saying oâ— the Councell of Arausicanum chap. 21. Nature by Adam lost by Christ is repaired yet Kellison doth taxe his passion with this false imputation to egge vs forward to all vice to open a wide gappe to all licencious lilibertie and iniquitie But if a Pope with Bonifacâ— the eighth or Clement the sixth
the beginning fearing lest by the growth of grace they should come to perfection Shall not then a faithfull man that aimeth at holinesse that excellent garland of glory resist Satan by prayer seeing necessity requireth it and our Sauiour commands it Mat. 26.41 saying Watch and pray lest you enter into temptation that is lest you be ouercome of temptation the spirit is ready but the flesh is weake the Spirit is ready to worke a new creatioÌ„ in vs that we may be prepared as a Bride to meete our Bridegroome yet the flesh is weake to yeeld but strong to resist These things among many considered who would not weare his hose out in the knees yea and heart in prayer for the more and more assurance of his saluation and to haue the image of God repaired in him though Kell nor his followers will not who will haue heauen for their hire or not pray at all Hath not the Creator in whom we liue moue Act. 17.28 and haue our being deserued a prayer at our hands Or the Antient of yeares that became a child to redeeme vs through the shedding of his pretious bloud not he wearing out of a paire of hose in the knees counteth they this losse labour doth they loose more then they get in praying without wages Then it seemeth that they haue gotten nothing by his death and passion or it is so little that iâ— is worthy thankes But leauing them to the preseruation of their hose in the knees I will conclude with Sant Iohn Blessed are they that haue washed their roabes not in their owne merits but in the bloud of the Lambe Here gentle Reader we may behold the faithfull man praying for an increase of faith to the perfect application of the forgiunesse of sinnes praieth not vainly whereas they pray vainly that thinke by their prophane praiers to merit their owne freedome yea heauen it selfe as the annotations vpon the Rhems speaketh is our right bargained for 2. Tim. 4. annot and wrought for and accordingly payed to vs as our hire at the day of iudgement OPPOS 10. The Protestants take from the Saints the mother and friends of Christ all secondary mediation and intercessions and will seeme to be zealous of Christs honour that they will haue none honoured but him And yet indeed vnder this faire shew they carry false hearts and euen then when they call him and adore him as a redeemer they rob him and dispoile him of that honourable title Suruey â—f the new â—eligion â—ag 265. KEllison here cited that in all his positions hath dealt with our Sauiour as many Popes haue done with the Emperous namely giuen him a bare title without the thing it selfe here to the manifestation of his loue toward him the sufficiency of whose sacrifice hee hath often denyed would make Christs Saints mother and friends secondary mediators and intercessors And least any man should suppose that thereby hee intended to lessen the prerogatiue of so great a maiesty he hath set downe what honour belongeth to his soueraignty namely supreme honour called Latria Pag. 350. to Saints and holy things inferiour honour called Dulia And to the blessed virgin that excelleth other Saints honour inferiour to Latria but superiour to Dulia called Hiperdulia Latria saith the Glosse includeth three things Loue multitude of sacrifices veneration and that belongeth to God Dulia one thing that is veneration wiâ—hout loue See then how well they loue the Saints â—nd friends of God that worship him without loue Christ also with no lesse in sending the people to other Sauiours and other intercessors First to other Sauiours Hiponianus saith Behold how mighty is the mother of God Apol. Bish Iewel pag. 682. and how no man can be saued but by her Others of their owne writers haue likewise taught that S. Francis could likewise saue all them that liued after him to the end of the world through his merits from euerlasting death That S. Clare came at that same time that S. Francis did to saue all those that should call vpon her to the end of the world Againe there is saluation attributed also to their Saint Thomas while they pray in this sort For the bloud of S. Thomas which he for thee did spend Grant vs ô Christ to clime where Thomas did ascend As they haue thus placed other Sauiours in Christs stead so they either pray vnto them or to God in their names as if they were Sauiours To the blessed virgin they pray in this sort Holy mother of God which worthily hast deserued to conceiue him whom the world could not comprehend by thy godly interuention wash away our sinnes that we being redâ—emed by thee we may be able to clime to the seate of eternal glory where thou remainest with thy Sonne without end of time To God in S. Adelmes name in this sort O God which hast this day lifted vp thy holy Bishop Adelme to eternall ioyes we beseech thee let thy mercy bring vs thither by his merit As they do thus call to them as Sauiours and pray vnto them as Sauiours so likewise they do confesse theÌ„selues vnto them as if they were gods by ioynning them in the Consiteor wherein they confesse themselues to God to the blessed Mother to S. Peter S. Paul some to S. Michael and to S. Iohn Baptist some to S. Dominicke S. Francis some to S. Augustine and S. Bennet according to the diuersity of Fryers none to Christ being God and man Secondly they haue found other intercessors to whom the Pope prayeth who praieth not onely most humbly to Christ 2. Thes 2. annot as the Annotation vpon the Rhems saith but also to his blessed mother and to all his Saints and to whom all his fauourits prayeth Behold saith S. Augustine vpon the first Epistle of S. Iohn chap. 2. Iohn himselfe keeping humility certainly he was a iust man and a great person which dranke the secrets of mysteries of our Lords breast Hee euen hee which by drinking of our Lords breast vttered his diuinity saying In the begining was the word that word was with God Euen he being such a man said not you haue an aduocate with the Father but if any man shall sinne saith he we haue an aduocate hee said not you haue nor you haue me neither saith hee you haue Christ himselfe but he set Christ not himselfe to bee an aduocate And said we haue not you haue he had rather place himselfe in the number of sinners that hee might haue Christ his aduocate then that he should place himselfe to be an aduocate instead of Christ and to be found among the proud that are damned Brethren wee haue Iesus Christ the iust himselfe to be our aduocate and he is the propitiation for our sins he that hath held this hath made no heresie S. Aug. â—â—n Pa. lib. 2. cap. 8. Againe if the Apostle had said so These things haue I written vnto you that you should
thousand places at once yea in as many Hosts as pleaseth the Priests Secondly the wicked should receiue life as well as the godly Now that Christ is not present euery where their Annotation vpon the Rhems testifieth which thus saith Christ Reuel 6. annot nor his Saints be personally present euery where nor can be at once in euery place alike aâ— God is But their motion speed and agility to be where they list is incomperable and that their power and operation is according Here it plainely appeareth that Christ is not personally present according to his humanity euery where for that is proper to the God-head of Christ For if the flesh of Christ should be euery where Then the flesh of Christ is euerlasting which thing to hold 1. Ioh. 4.3 is to deny that Christ came in the fulnesse of time which is an especiall marke of Antichrist Secondly if Christ were really present in the Sacrament yea in the perfection and sweetnesse of glory as our Aduersary holdeth then it must of necessity follow that whosoeuer receiueth him receiueth life Whosoeuer saith Christ eateth my flesh and drinketh my hloud hath eternall life Col. 3.3.4 For what is death but the absence of God and his graces And what is life but the presence of God in whom our life is hid Aug. in trac Iohn 26. He that receiueth not this meate hath no life saith Saint Augustine and he that receiueth the same hath life and that euerlasting For as S. Gregory Missene cited vpon the Annotation of the Rhems saith That liuely body entring into our body changeth it and maketh it life and immortality Againe S. Cyrel there cited Ioh. 6. ann also thus speaketh Though by nature of our flesh we be corruptible yet by the participation of life we are reformed to the property of life Otherwise that comfortable doctrine of Saint Ambrose could not be true namely Thou shalt not feare death if thou beare Christ Nor that sweet sentence of S. Augustine cited in the Rhems namely Thou art life euerlasting and thou giuest not in thy flesh and bloud but that which thy selfe art Yet it is said in the Masse booke That the good folke receiue him and so do the ill though not all alike Mors est malis Vita est bonis It is death to the wicked but life to the godly But contrariwise Origen saith That Christ is the true food that no euill man can eate For if the euil maÌ„ could eate of the body of the Lord it should neuer be written Hee that eateth this bread shall liue for euer For the condemnation of the vnworthy receiuer lyeth not in eating the body of Christ 1. Cor. 11. but in not deseruing it as the Apostle testifieth in comming without faith the eye of the soule and therefore without Christ Whereas the worthy receiuer hauing faith Eph. 3 17. 1. Ioh. 3.24 hath Christ For by the spirit and faith Christ dwelleth in him Hauing Christ hee hath righteousnesse and so worthily presenteth himselfe to receiue the seale of a further confirmation and assurance by a visible signe of the inuisible righteousnesse which he bringeth with him by bringing Christ who is his righteousnesse Otherwise how can he looke for a confirmation at Gods hand of that by any seale or receiued signe which he hath not Abraham was iustified by an imputatiue righteousnesse hauing Christ dwelling in him by faith and afterward receiued circumcision as a token of the iustice of faith The Eunuch of Candace Queene of the Aethyopians first beleeued and after receiued baptisme as a witnessing signe that his sinnes were washed away by the bloud of the Lambe Christ Iesus Aug 〈◊〉 Ioh. Tâ—â—ct 26. This is to eate that meate saith S. Augustine and to drinke that drinke to dwell in Christ and Christ in vs Againe hee that dwelleth not in Christ and in whom Christ dwelleth not doth not eate spiritually his flesh But the annotation vpon the Rhems obiecteth That ill men receiue the body and bloud of Christ 1. Cor. 11. annâ—â— bee they ill lâ—â—ers or infidels for in this case they could not be guilty in that they receiue not How then were the Iewes guilty it doth appeare by two most excellent testimonies Not in receiuing Christ but in betraying and murthering the iust saith S. Stephen And in crucifying the Lord of glory 〈◊〉 â— 3â— Aâ—â— 2. â—6 saith S. Peter So the wicked are guilty not in receiuing Christ but in not receiuing him and in crucifying to themselues againe by sinne Hâ—b 6.6 Prou â— 4 the Sonne of God approuing therein by forsaking the law the horrible impiety of the Iewes S. Augustine saith They are guilty not because they receiue but because they receiued not the body of Christ For as S. Hierome teaâ—heth Heretickes do not eate the body of the Lord nor drinke his bloud Thus in conclusion wee may see that the Scriptures will not allow their cake to be a God Gabriel Biel saith Sâ—â—eâ— Canâ—s â—â—cl 40. That all their transubstantiatioÌ„ is not found expressed in the Canon of the Bible Scotus saith That neither by Scriptures nor by reason it can bee proued And the Iesuites themselues hold Annâ—t Popâ—sâ— tyr l. 1. Proâ— 4. That it is not once named of the ancient Fathers and the Apostles knew not of it before the death of Christ For saith saith the Annotation vpon the Rhemes Heb. 10. annot It is by his death and resurrectioÌ„ to life againe that his body is become apt and fit in such diuine sort to bee sacrificed perpetually Neither was it heard of after the death of Christ vntill the Councell of Lateran holden in Rome vnder Pope Innocentius the third in the yeare of our Lord 1215. In the reigne of King Iohn This verity saith Scotus about Transubstantiation was declared first in the Councell of Lateran Hauing thus farre taken a view of their sacrifice without bloud being vnfit to wash away sinnes and no better then bread prophaned to an idolatrous vse and therefore altogether vnable to vphold religion and the worship of God We may boldly conclude that the Protestants relying vpon Christ haue both a sacrifice and religion whereas they relying vpon a peece of bread haue no sacrifice nor religion Neither do they altogether relye vpon their god of bread For with him as with a God not all sufficient they haue ioyned many commissioners to the remission of sinnes their Holy water Ashes Palmes Candles and such like Hallowed with this clause as it appeareth in their Pontifical that they may be to vs the saluation of body and soule Christ his sacrifice taketh away originall sinne Theirs actually therefore of greater efficacy Concerning their reall presence or god of bread Thomas Aquinus thus teacheth As the body of our Lord was once offered vpon the crosse for the debt of Originall sin so it is daily offered vpon the Altar for the debt of daily sins Concerning holy water Augustine Steuâ—ns thus speaketh We hallow water with salt and praiers that by the sprinckling thereof our sins may be forgiuen By this we may see that their God of bread marcheth not alone in forgiuenesse of sinnes therefore not the onely sacrifice but a sacrifice accompanied with many companions to the vpholding of religion and the worship of God which Christs sacrifice as they say is not able to do Notes of Antichrist in the Rhems Reuel 12. 2. Thes 2. annot Heb. 9.14 Thus Gentlemen you may behold Antichrist sitting in the Church of Rome attempting to draw from the true faith abrogating the dayly sacrifice and openly atchieuing desolation Attempting to draw from the true faith in denying that Christ hath taken away our sinnes in drawing vs from beleeuing the remission of sinnes confirmed vnto vs by the Oath of God and sealed with his bloud By teaching that faith in Christ is an idle apprehension of Christs iustice and a lying faith that inherent euill is inherent righteousnesse wherewith we are saued Abrogating the daily sacrifice in denying the sufficiency of Christs sacrifice in vndertaking to offer Christ in the Masse to the Father not to vs but for vs which cannot be done but by his eternall Spirit nor without his death who dyed but once for all Openly atchieuing desolation in seeking by treason to ruinate States inciting men to rebell against their Soueraigne and by plotting the ruine of Gods Church by spirituall desolation as well as temporall Therefore Gentlemen seeing by diuers markes and tokens set downe in the Rhems the Church of Rome the fulnesse of the Gentiles accomplished is become the seate of Antichrist I will say with the kingly Prophet Dauid Kisse the Sonne lest he be angry and so yee perish in the way Psalm 1. And conclude with the Councell of Ambrosius Ausbertus one of your owne Doctors The Prophet Ieremy saith O my people go forth from the middest of them and saue euery man his soule from the rage of the Lords fury For none of the elect of God can in this life go forth from the middest of that wicked citty that is from the middest of euill which that Babylon signâ—fieth but by defying that they doe and by doing that they defie