and sacramentes And where but a little before you had truely taught that the onely Immolation of Christ by himselfe vpon the alter of the crosse is the very satisfactory sacrifice for our reconciliation to God now in the end like a Cow that casteth downe her milke with her owne feete you ouerthrow all agayne in few wordes saying that priests make dayly the selfe same sacrifice that Christ made which is so foul an errour and blasphemy that as I sayd in mine other book if the priests daily make the selfe same sacrifice that Christ did himselfe and the sacrifice that he made was his death and the effusion of his most precious bloud vpon the crosse then followeth of necessity that euery day the priestes slea Christ and shed his bloud and be worse then the Iewes that did it but once Now followeth in your confutation thus Winchester And where the author would auoyd all the testimony of the fathers by pretence it should be but a manner of speach the Canon of the Councell of Nice before rehersed and the wordes of it where misteries be spoken of in proper termes for doctrine auoydeth all that shift and it hath no absurdity to confesse that Christ in his supper did institute for a remembraunce of the onely sacrifice the presence of the same most precious substaunce to be as the Canon of the Counsell in proper teacheth sacrificed by the Priestes to bée the pure sacrifice of the Church there offered for the effect of increase of life in vs as it was offered on the Crosse to atcheue life vnto vs. And S. Cyril who for his doctrine was in great authority with the counsell Ephesine writeth the very body and bloud of christ to be the liuely and vnbloudy Sacrifice of the church as like wise in the old church other commōly termed the same and among other Chrisostome whom the author would now haue semed to vse it but for a manner of speach which in déed Chrysostome doth not but doth truly open the vnderstāding of that is done in the church wherin by this sacrifice done after the order of Melchisedech Christes death is not iterate but a memory dayly renewed of that death so as Christes offering on the Crosse once done and consummate to fynish all sacrifyces after the order of Aaron is now onely remembred according to Christes institution but in such wise as the same body is offered dayly on the alter that was once offered on the alter of the Cros but the same manner of offering is not dayly that was on the aulter of the Cros for the dayly offering is without bloudshed and is termed so to signify that bloudshedding once done to be sufficient And as Chrisostome openeth it by declaration of what manner our sacrifice is that is to say this dayly offering to be a remembraunce of the other manner of sacrifice once done and therefore sayth rather we make a remembraunce of it This saying of Chrisostome doth not empayre his former wordes where he sayth the host is the same offered on the cros and on the aulter and therefore by him the body of Christ that died but once is dayly present in déed and as the councell of Nice sayth sacrificed not after the manner of other sacrifices and as chrisostome sayth offered but the death of that precious body onely dayly remembred and not agayne iterate Caunterbury FOr aunswere hereto reade the xiij chapter of my fifte booke and that which I haue written here a little before of Nicene councel And where you say that the effect of the sacrifice of Christes body made by the Priestes is to increase life in vs as the effecte of the sacrifice of the same bodye made by himselfe vpon the crosse is to geue life vnto vs this is not onely an absurdity but also an intollerable blasphemy agaynst Christ. For the sacrifice made vpon the crosse doth both geue vs life and also encrease and continue the same and the priestes oblation doth neither of both For our redemption and eternall saluation standeth not onely in geuing vs life but in continuing the same for euer As Christ sayd that he came not onely to geue vs life but also to make vs increase and abound therein And S. Paule sayd The life which I now liue in flesh I liue by the fayth of the sonne of God who loued me and gaue himselfe for me And therefore if we haue the one by the oblation of Christ and the other by the oblation of the priest then deuide we our saluation betwene Christ and the priest And because it is no lesse gift to continue life for euer then to geue it vs by thys your mad and furious blasphemy we haue our saluation and redemption asmuch by the sacrifice made by the priest as wee haue by sacrifice made by Christ himselfe And thus you make Christ to be like an vnkind and vnnatural mother who whē she hath brought forth her child putteth it to an other to nurse and maketh her self but half the mother of it And thus you teach christen people to halte on both sides partly worshipping God and partly Baall partly attributing our saluation to Christ the true perfect eternall priest and partly to Antichrist and his priestes And concerning Cyril he speaketh not of a sacrifice propitiatory in that place as I haue more playnely declared in mine aunswere to Doctour Smithes prologue And whereas you call the dayly sacrifice of the church an vnbloudy sacrifice here it were necessary if you would not deceiue simple people but teach them such doctrine as they may vnderstand that you should in playne termes set forth and declare what the dayly offering of the priest without bloud shedding is in what wordes deedes crosses signes or gestures it standeth and whether it be made before the consecration or after before the distribution of the sacrament or after and wherein chiefly resteth the very pith and substaunce of it And when you haue thus done I will say you meane franckly and walke not colourably in cloaked words not vnderstanded and then also shall you be more fully aunswered when I know better what you meane And to Chrysostome needeth no further aunswere then I haue made already in the xiij chapter of my fifte book But let vs heare the rest of your booke Winchester And where the author sayth the old fathers calling the supper of our Lord a sacrifice ment a Sacrifice of laud and thanksgeuing Hippinus of Hamborugh no Papist in hys booke dedicate to the kinges Maiesty that now is fayth otherwise and noteth how the old fathers called it a Sacrifice propitiatory for the very presence of Christes most precious body there thus sayth he which presence all Christen men must say requireth on our part lauds and thanksgeuing which may be and is called in Scripture by the name of Sacrifice but that Sacrifice of our laudes and thankes cannot be a Sacrifice geuing life as it
an accession after by merite and that he was conceiued onely man pag. 309. lin 12. Christ vseth vs as familiarly as he did his Apostles pag. 83. lin 54. Christ is not to be sayd conuersaunt in earth pag. 101. lin 16. ¶ Concessa ON what part thou Reader seest craft slyght shift obliquitie or in any one poynt an open manifestly there thou mayst consider what soeuer pretence be made of truth yet the victory of truth not to be there intended pag. 12. lin 19. When Christ had taught of the eatyng of him selfe being the bread descended from heauen declaryng that eatyng to signifie beleuyng then hee entred to speake of the geuyng of his flesh to be eaten pag. 27. lin 7. Christ must be spiritually in a man before he receiue the sacrament or he can not receiue the sacrament worthely pag. 48. lin 46. and pag. 140. lin vltima and pag. 172. lin 28. and 181. lin 28. How Christ is present pag. 61. lin 10. and pag. 71. lin 41. and pag. 90. lin 44. pag. 57. lin 17. and pag. 197. lin 30. By fayth we know onely the beyng present of Christes most precious body not the maner therof pag. 61. lin 43. What we speake of Christes body we must vnderstand a true body which hath both forme and quantitie pag. 71. lin 34. Although Christes body haue all those truth of forme and quantitie yet it is not present after the maner of quantitie pag. 71. lin 37. For the worthy receiuing of Christ we must come endued with Christ and clothed with him seemely in that garment pag. 92. lin 31. Really that is to say verely truly and in deede not in phantasie or imagination pag. 140. lin 21. All the old prayers and ceremonies sounde as the people did communicate with the Priest pag. 145. lin 9. Really and sensibly the old Authors in syllables vsed not for somuch as I haue read but corporally naturally they vsed speakyng of this sacrament pag. 155. lin 13. Christ may be called sensibly present pag. 155. lin 26. pag. 159. lin 10. By fayth Christ dwelleth in vs spiritually pag. 158. lin 16. Our perfect vnitie with Christ is to haue his fleshe in vs and to haue Christ bodily and naturally dwellyng in vs by his manhode pag. 166. lin 30. c. and pag. 17. lin 34. Euill men eate the body of Christ but sacramentally and not spiritually pag. 222. lin 47. Christes flesh in the sacrament is geuen vs to eate spiritually and therfore there may be no such imaginations to eate Christes body carnally after the maner hee walked here nor drinke his bloud as it was shed vpon the Crosse but spiritually vnderstanded it giueth lyfe pag. 241. lin 18. To eate onely in faith is specially to remember Christes flesh as it was visibly Crucified pag. 243. lin 28. We eate not Christ as he sitteth in heauen reignyng pag. 243. lin 32. The word Transubstantiation was first spoken of by publique authoritie in a generall Counsell where the Byshop of Rome was present pag. 250. lin 28. The word Nature signifieth both the substaunce and also propertie of the nature pag. 291. lin 27. The sensible thyng after the capacitie of common vnderstandyng is called substaunce but the inward nature in learnyng is properly called substaunce pag. 338. lin 31. In common bread the substaunce is not broken at all pag. 257. lin 32. The Catholicke doctrine teacheth not the dayly sacrifice of Christes most precious body and bloud to be an iteration of the once perfected sacrifice on the crosse but a sacrifice that representeth the sacrifice and sheweth it also before the faythfull eyes pag. 386. lin 20. The effect of the offeryng on the Crosse is geuen and dispensed in the Sacrament of Baptisme pag. 386. lin 30. By vertue of the same offeryng on the Crosse such as fall be releued in the sacrament of penaunce pag. ead lin 16. The dayly sacrifice of the Churche is also propitiatory but not in that degree of propitiation as for redēption regeneration or remission of deadly sinne which was once purchased and by force thereof is in the Sacramentes ministred but for the increase of Gods fauour the mitigation of Gods displeasure prouoked by our infirmities the subduyng of temptations and the perfection of vertue in vs. pag. 387. lin 15. c. All good workes good thoughtes and good meditations may be called sacrifices sacrifices propitiatory also for asmuch as in their degree God accepteth and taketh them through the effect and strength of the very sacrifice of Christes death pag. ead lin 19. c. To call the dayly offeryng a sacrifice satisfactory must haue an vnderstandyng that signifieth not the action of the Priest but the presence of Christs most precious body and bloud the very sacrifice of the world once perfectly offered beyng propitiatory and satisfactory for all the worlde pag. eadem lin 43. c. Or els the word satisfactory must haue a signification and meanyng that declareth the acception of the thyng done and not the propre counteruaile of the action For otherwise the dayly sacrifice in respect of the action of the Priest can not be called satisfactory and it is a worde in deede that soundeth not well so placed although it might be saued by a signification pag. eadem lin 46. c. I thinke this speach to be frequēted that the onely immolatiō of Christ in him selfe vpon the aultar of the Crosse is the very satisfactory sacrifice for the reconciliation of mankynd to the fauour of God pag. ead lin 50. I haue not read the dayly sacrifice of Christes most precious body to be called a sacrifice satisfactory pag eadem lin 52. But this speach hath in deede bene vsed that the Priest should sing satisfactory which they vnderstode of the satisfaction of the Priestes duety to attend the prayer he was required to make Ibid. lin 53. In the sacrifice of the Church Christes death is not iterated but a memory dayly renewed of that death so as Christes offeryng on the Crosse once done and consumate is now onely remembred pag. 391. lin 5. The same body is offered dayly on the aultar that was once offered vpon the Crosse but the same maner of offeryng is not dayly that was on the aultar of the Crosse. For the dayly offeryng is without bloudshedyng and is termed so to signifie that bloudshedyng once done to be sufficient pag. eadem lin 8. c. ¶ Matters wherein the Byshop varyeth from the truth and from the old Authours of the Church IF we eate not the fleshe of the sonne of man we haue not lyfe in vs bycause Christ hath ordered the Sacrament c. pag. 17. lin 12. When Christ sayd Take eate this is my body he fulfilled that which he promised in the vj. of Iohn that he would geue his flesh for the lyfe of the world pag. 27. lin 28. Mar. Ant. fol. 168. When Christ sayd the flesh profiteth nothyng he spake
most certayne truth that Christs body is not made of bread And seeing that you embrace it here in this one place why stand you not constantly therin but goe from it againe in all the rest of your booke defending the Papisticall doctrine cleane contrary to yours in this pointe in that they teach that Christes body is made of bread And you varry so much from your selfe herein that although you deny the Papistes sayinges in wordes that Christes body is made of bread yet in effect you graunt and maintayn the same which you say is intollerable and not to be deuised by a scoffer in a play For you say that Christ calleth bread his body and that his calling is making And then if he make bread his body it must needes follow that he maketh his body of the bread moreouer you say that Christes body is made present by conuersion or turning of the substance of bread into the substance of his precious bodye where of must follow that his body is made of bread For when so euer one substāce is turned into another thē the second is made of the first As because earth was turned into the body of Adam we say that Adam was made of earth and that Eue was made of Adams ribbe And the wine in Galily made of water because the water was turned into wine and the ribbe of Adames side into the body of Eue. If the water had beene put out of the pottes and wine put in for the water we might haue saide that the wine had been made present there where the water was before But then we might not haue said that the wine had been made of the water because the water was emptied out and not turned into wine But when Christ turned the water into the wine then by reason of that turning we say that the wine was made of the water So likewise if the bread be turned into the substance of Christ his body we must not only say that the body of Christ is present where the bread was before but also that it is made of the bread because that the substance of the bread is conuerted and turned into the substaunce of his bodye Which thing the papists saw must needes follow and therfore they plainly confessed that the body of Christ was made of bread which doctrine as you truely say in this place is intollerable and not to be deuised by a scoffer in a play when his fellow had forgotten his parte And yet you so far forget your selfe in this booke that throughout the same what so euer you say here you defend the same intollerable doctrin not to be deuised by a scoffer And where Smith accounteth here my fourth lye that I say that the Papistes say that Christes body is made of bread and wine Here Smith and you agree both together in one lye For it is truth and no lye that the Papistes so say and teach as Smith in other parts of his booke saith that Christes body is made of bread and that priestes doe make Christes body My 12. comparison is this They say that the masse is a Sacrifice satisfactory for sinne by the deuotion of the Priest that offreth and not by the thing that is offered But we say that their saying is a most haynous yea and detestable error against the glory of Christ for the satisfaction for our sinnes is not the deuotion nor offering of the Priest but the only host and satisfactiō for all the sinnes of the world is the death of Christ and the oblation of his body vpon the Crosse that is to say The oblation that Christ him selfe offred once vpon the crosse and neuer but once not neuer any but he And therfore that oblation which the Priestes make dayly in their papisticall masses cannot be a satisfaction for other mennes sinnes by the Priests deuotion but it is a mere illusion and suttle crafte of the Deuil wherby Antichrist hath many yeares blinded and deceiued the world Winchester This comparison is out of the matter of the presence of Christes most precious body in the Sacrament which presence this author in the first part of his comparison semeth by implication to graunt when he findeth fault that the priestes deuotion should be a sacrifice satisfactory and not the thing that is offered which maner of doctrine I neuer read I thinke my selfe it ought to be improued if any such there be to make the deuotion of the Priest a satisfaction For vndoubtedly Christ is our satisfaction wholly and fully who hath payd our wholl debt to God the Father for the appeasing of his iust wrath againste vs and hath cancelled the bill obligatory as S Paul saith that was against vs. For further opening whereof if it be asked how he satisfied we answere as we be taught by the Scriptures By the accomplishment of the will of his Father in his innocent willing obedient suffering the miseries of this world without sinne and the violent persecution of the world euen to the death of the Crosse and sheading of his most precious bloud Wherein was perfited the willing Sacrifice that he made of him selfe to God the Father for vs of whom it was written in the beginning of the booke that he should lie the body and perfectt accomplishment of all Sacrifices as of whom all other sacrifices before were shadowes and figures And here is to be considered how the obedient will in Christes Sacrifice is specially to be noted who suffered because he would Which S. Paul setteth forth in declaration of Christes humility And although that willing obedience was ended and perfected on the crosse to the which it continued from the beginning by reason wherof the oblatiō is in S. Paules spéech attributed thereunto Yet as in the Sacrifice of Abraham when he offered Isaac the earnest will of offering was accounted for the offering in déede whereupon it is said in Scripture that Abraham offered Isaac and the declaration of the will of Abraham is called the offering So the declaration of Christes will in his last Supper was an offering of him to God the Father assuring there his Apostles of his will and determination and by them all the world that his body should be betrayed for them and vs and his precious bloud shed for remission of sinne which his word he confirmed then with the gifte of his precious body to be eaten and his precious bloud to be dronken In which mistery he declared his body and bloud to be the wery Sacrifice of the world by him offered to God the father by the same will that he said hid body should be betrayed for vs. And thereby ascertained vs that to be in him willing that the Iewēs on the crosse séemed to execute by violence and force against his will And therfore as Christ offred himself on the crosse in the execution of the worke of his will so he offered himself in his Supper in
declaration of his will wherby we might be the more assured of the effect of his death which he suffered willingly and determinately for the redemption of the world with a most perfect oblatiō and satisfaction for the sinnes of the world exhibited and offered by him to God the father for the reconciliation of mannes nature to Gods fauor and grace And this I write because this author speaketh so precisely how Christ offred himselfe neuer but once Wherby if he mean by once offering the hole action of our redemption which was consummate and perfected vpon the crosse All must confesse the substaunce of that worke of redemption by the oblation of Christ on the crosse to haue béene absolutely finished and so once offered for all But there is no Scripture whereupon we might conclude that Christ did in this mortall life but in one particular moment of time offer himselfe to his Father For S. Paul describeth it to the Philippians vnder the word of humiliation to haue continued the wholl time of Christes conuersation here euen to the death the death of the crosse And that this obedience to God in humilitie is called offering appeareth by S. Paule when he exhorted vs to offer our bodies which meaneth a continuall obedience in the obseruation of Gods will and he calleth oblationem gentium to bringe them to the faith And Abrahams willing obedience ready at Gods commaundement to offer Isaac is called the offering of Isaac and is in very deede a true offering And euery man offereth himself to God when he yealdeth to Gods calling and presenteth himselfe ready to doe Gods will and commaundement who then may be said to offer his seruice that is to say to place his seruice in sight and before him before whom it should be done And because our Sauiour Christ by the decrée of the wholl Trinity tooke mannes nature vpon him to suffer death for our redemption which death in his last Supper he declared plainly he would suffer We reade in S. Ciprian how Christ offered himselfe in his supper fulfilling the figure of Melchisedech who by the offring of bread wine signified that high mistery of Christs Supper in which Christ vnder the forme of bread and wine gaue his very body bloud to be eaten and dronken and in the geuing therof declared the determination of his glorious passion and the fruit and effect therof Which doing was a swéete and pleasant oblation to God the Father conteyning a most perfect obedience to Gods will and pleasure And in the mistery of this Supper was written made and sealed a most perfect testimony for an effectuall memory of Christes offering of him selfe to his Father of his death and passion with the fruite therof And therfore Christ ordayned this Supper to be obserued and continued for a memory of his comming So as we that saw not with our bodely eyes Christes death and passion may in the celebration of the Supper be most surely ascertayned of the truth out of Christes own mouth who still speaketh in the person of the minister of the church This is my body that is betrayed for you This is my bloud that is shead for you in remission of sinne and therewith maketh his very body and his precious bloud truely present to be taken of vs eaten and dronken Whereby we be assured that Christ is the same to vs that he was to them and vseth vs as familiarly as he did them offereth himselfe to his Father for vs as well as for them declareth his will in the fruite of his death to pertayne as well to vs as to them Of which death we be assured by his own mouth that he suffred the same to the effect he spake of and the continuall feding in this high mistery of the same very body that suffred and féeding of it without consumption being continually exhibited vnto vs a liuing body and a liuely bloud not onely our soule is specially and spiritually cōforted our body therby reduced to more cōformable obedience to the soule but also we by the participation of this most precious body bloud be ascertained of the resurrection and regeneration of our bodies and flesh to be by Gods power made incorruptible and immortall to liue and haue fruition in God with our soules for euer Wherefore hauing this mistery of Christes Supper so many truthes in it the Church hath celebrate thē all and knowledged them all of one certainty in truth not as figures but really and in déede that is to say as our bodies shal be in the generall resurrection regenerate in déede so we beléeue we feede here of Christes body in deede And as it is true that Christes body in déede is betrayed for vs so it is true that he geueth vs to eate his very body in déede And as it is true that Christ was in earth did celebrate this Supper so it is true that he commaunded it to be celebrated by vs till he come And as it is true that Christ was very God omnipotent and very man so it is true that he could doe that he affirmed by his word him selfe to doe And as he is most sincéere truth so may we be truly assured that he would and did as he said And as it is true that he is most iust so it is true that he assisteth the doing of his commaundement in the celebration of the holy Supper And therfore as he is author of this most holy Sacrament of his precious body and bloud so is he the maker of it and is the inuisible priest who as Emissene saith by his secret power with his word changeth the visible creatures into the substance of his body bloud Wherin man the visible priest and minister by order of the church is onely a dispencer of the mistery doing and saying as the holy ghost hath taught the church to doe and say Finally as we be taught by faith all these to be true so when wanton reason faith being aslepe goeth about by curiositie to empaire any one of these truthes the chain is broaken the linkes sparckle abroad and all is brought in danger to be scattered and scambled at Truthes haue béene abused but yet they be true as they were before for no man can make that is true false and abuse is mannes fault not the thinges Scripture in spéeche geueth to man as Gods minister the name of that action which God specially worketh in that mistery So it pleaseth God to honor the ministery of man in his Church by whom it also pleaseth him to worke effectually And Christ said they that beleue in me shall doe the workes that I doe and greater When all this honor is geuen to man as spiritually to regenerate when the minister saith I baptise thée and to remitte sinne to such as fall after to be also a minister in consecration of Christes most precious body with the ministration of other Sacramentes benediction
and prayer If man should then waxe proud and glory as of him selfe and extoll his own deuotiō in these ministeries such men should bewray their own naughty hipocrisie yet therby empayr not the very dignity of the ministery ne the very true fruit and effect therof And therfore when the Church by the minister and with the minister prayeth that the creatures of bread and wine set on the aultar as the booke of common prayer in this Realme hath ordred may be vnto vs the body and bloud of our sauiour Christ we require then the celebration of the same Supper which Christ made to his Apostles for to be the continuall memory of his death with all fruite and effect such as the same had in the first institution Wherfore when the minister pronounceth Christes wordes as spoaken of his mouth it is to be beléeued that Christ doth now as he did then And it is to be noted that although in the Sacrament of Baptisme the minister saith I baptise thée yet in the celebration of his Supper the wordes be spoaken in Christes person as saying him selfe this is my body that is broaken for you which is to vs not onely a memory but an effectuall memory with the very presence of Christes body and bloud our very Sacrifice Who doing now as he did then offreth him selfe to his Father as he did then not to renue that offering as though it were imperfecte but continually to refresh vs that daily fall and decay And as S. Iohn saith Christ is our aduocate and intreateth for vs or pleadeth for vs not to supply any want on Gods behalfe but to relieue our wantes in edification wherein the ministery of the Church trauaileth to bring man to perfection in Christ which Christ himselfe doth assist and absolutely performe in his Church his misticall body Now whē we haue Christes body thus present in the celebration of the holy Supper and by Christes mouth present vnto vs saying this is my body which is betraied for you Then haue we Christes body recommended vnto vs as our Sacrifice and a Sacrifice propitiatory for all the sinnes of the world being the onely Sacrifice of Christes Church the pure and cleane Sacrifice wherof the Prophet Malachie spake and wherof the Fathers in Christs church haue since the beginning continually written the very true presence whereof most constantly beléeued hath encreased from time to time such ceremonies as haue béene vsed in the celebration of that Supper in which by Christes own mouth we be ascertained of his most glorious death and passion and the selfe same body that suffred deliuered vnto vs in mistery to be eaten of vs and therefore so to be worshipped and acknowledged of vs as our very onely Sacrifice in whom by whom and for whom our other priuate giftes and Sacrifices be acceptable and no otherwise And therfore as Christ declareth in the Supper himselfe an offering and Sacrifice for our sinne offering himselfe to his Father as our Mediator and so therewith recommendeth to his Father the Church his body for which he suffreth so the Church at the same Supper in their offering of laudes and thankes with such other giftes as they haue receaued from God ioyne them selues with their head Christ presenting and offering him as one by whom for whom and in whom all that by Gods grace man can doe well is auailable and acceptable and without whom nothing by vs done can be pleasaunt in the sight of God Wherupon this perswasion hath béen truely conceiued which is also in the booke of common prayer in the celebration of the holy supper retained that it is very profitable at that time when the memory of Christes death is solemnized to remember with prayer all estates of the Church and to recommend them to God which S. Paule to Timothy séemeth to require At which time as Christ signifieth vnto vs the certainty of his death and geueth vs to be eaten as it were in pledge the same his precious body that suffered So we for declaration of our confidence in the death and Sacrifice doe kindely remember with thankes his speciall giftes and charitably remember the rest of the mēbers of Christes church with praier and as we are able should with our bodely goodes remember at that time specyally to reléeue such as haue néede by pouerty And againe as Christ putteth vs in remembraunce of his great benefite so we should throughly remember him for our parte with the true confession of this mistery wherin is recapitulate a memoriall of all giftes and misteries that God in Christ hath wrought for vs. In the consideration and estimation wherof as there hath been a fault in the securitie of such as so their names were remembred in this holy time of memory they cared not how much they forgat themselues So there may be a fault in such as neglecting it care not whether they be remembred there at all therfore would haue it nothing but a plain eating and drinking How much the remembrance in prayer may auaile no man can prescribe but that it auaileth euery christen man must confesse Man may nothing arrogate to his deuotion But S. Iames said truely Multum valet oratio iusti assidua It is to be abhorred to haue hipocrites that counterfaite deuotion but true deuotion is to be wished of God and prayed for which is Gods gifte not to obscure his glory but to set it forth not that we should then trust in mennes merites and prayers but laude and glorifie God in them Qui talem potestatem dedit hominibus one to be iudged able to reléeue another with his prayer referring all to procéede from God by the mediation of our Sauiour and redéemer Iesus Christ. I haue taryed long in this matter to declare that for the effect of all celestiall or worldly giftes to be obteyned of God in the celebration of Christes holy Supper when we call it the communion is now prayed for to be present and is present and with Gods fauoure shalbée obtayned if we deuoutly reuerently charitably and quietly vse and frequents the same without other innouations then the order of the booke prescribeth Now to the last difference Caunterbury HOw is this comparison out of the matter of the presence of Christes most precious body in the Sacrament when the Papistes say that the masse is not a sacrifice propiciatory but because the presence of Christes most precious body beyng presently there And yet if this comparison be out of the matter as you say it is why doe you then wrastle and wrangle with it so much And doe I seeme to graunt the peesence of Christs body in the first part of my comparison when I do nothing there but rehearce what the Papists do say But because all this proceeds which you bring in here out of tune and time belōgeth to the last booke I wil passe it ouer vnto the propper place onely by the way touching shortly some
notable wordes Although you neuer red that the oblation of the priest is satisfactory by deuotion of the priest yet neuerthelesse the papistes doe so teach and you may finde it in their S. Thomas both in his Summe and vpon the 4. of the sentences whose wordes haue been red in the Uninersities almost these 300. yeares and neuer vntill this day reproued by any of the papists in this point He saith Quod Sacrificium Sacerdotis habet vim satisfactiuam sed in satisfactione magis attenditur affectus offerentis quam quantitas oblationis I de satisfactoria est illis pro quibus offertur vel etiam offerentibus secundum quantitatem suae deuotionis non pro tota paena But here the Reader may see in you that the aduersaries of the truth sometime be inforced to say the truth although sometime they doe it vnwares as Caiphas prophesied the truth and as you doe here confes that Christ is our satisfaction wholly and fully And yet the Reader may note your inconstancy For afterward in the last booke you geue Christ such a nippe that of that whole satisfactioÌ„ you pinch halfe away from him and ascribe it to the sacrifice of the Priest as I shall more fully declare in my answere to the last book For you say there that the sacrifice of Christ geueth vs life and that the sacrifice of the priest continueth our life And here good Reader thou art to be warned that this wryter in this place goeth about craftely to draw thee from the very worke of our full redemptioÌ„ wrought by our Sauiour Christ vpon the crosse vnto a Sacrifice as they say made by him the night before at his last supper And forasmuch as euery priest as the papists say maketh the same sacrifice in his masse therfore consequently it followeth by this writer that we must seeke our redemptioÌ„ at the priests sacrifice And so Christes blessed passion which he most obediently and willingly suffered for our saluation vpon the crosse was not the onely and sufficient sacrifice for remission of our sinnes The onely will I graunt both in good thinges and euill is accepted or reiected before God and sometime hath the name of the facte as the will of Abraham to offer his sonne is called the oblation of his sonne and Christ called him an adulterer in his hart that desireth another mannes wife although there be no fact committed in deede And yet Abrahams will alone was not called the oblation of his snoÌ„e but his will declared by many factes and circumstaÌ„ces For he carryed his sonne three dayes iorney to the place where God had appointed him to slea and offer his sonne Isaac whom he most intirely loued He cutte wood to make the fire for that purpose he layd the wood vpon his sonnes backe and made him to cary the same wood wherwith he should be brent And Abraham himselfe commanding hys seruauntes to tary at the foot of the hill caryed the fire and sword wherwith he entended as God had commaunded to kill his own sonne whom he so deerely loued And by the way as they went his sonne sayd vnto his father Father see here is fire and wood but where is the sacrifice that must be killed How these wordes of the sonne pearced the fathers hart euery louinge father may iudge by the affection which he beareth to his own children For what man would not haue been abashed and stayed at these wordes thinking thus within him selfe Alas sweete sonne thou doest aske me where the sacrifice is thy self art the same sacrifice that must be slayn thou poore innocent caryest thine own death vpon thy backe and the wood wherewith thy self must be brent Thou art he whom I must slea which art most innocent and neuer offended Such thoughtes you may bee sure pearced thorow Abrahams hart no les then the very death of his sonne should haue done As Dauid lamentably bewayled his sonne lying in the panges of death but after he was dead he tooke his death quietly coÌ„fortably enough But nothing could altar Abrahams hart or moue him to disobey God but forth on he goeth with his sonne to the place which God had appointed and there he made an altar and layd the wood vpon it and bound his sonne layd him vpon the heape of the woode in the altar and tooke the sword in his hand and lifted vp his arme to strike and kill his sonne and would haue done so in deede if the angell of God had not letted him commaunding him in the stede of his sonne to take a ram that was fast by the hornes in the bryars This obedience of Abraham vnto Gods commaundement in offering of his sonne declared by so many actes and circumstances is called in the Scripture the offering of his sonne and not the will onely Nor the scripture calleth not the declaration of Christes will in his last supper to suffer death by the name of a sacrifice satisfactory for sinne nor saith not that he was there offered in deede For the will of a thing is not in deede the thing And if the declaration of his wil to dy had been an oblation and sacrifice propitiatory for sinne Then had Christ been offered not only in his supper but as often as he declared his wil to dye As wheÌ„ he said long before his Supper many times that he should be betrayed scourged spitte vpon and crucified and that the third day he should rise againe And when he had them destroy the temple of his body he would builde it vp agayn within three dayes And when he said that he would geue his flesh for the life of the world and his life for his sheepe And if these were sacrifices propitiatory or satisfactory for remission of sinne what needed he then after to dye if he had made the propitiatory sacrifice for sinne already For either the other was not vailable thereto or els his death was in vaine as S. Paule reasoneth of the priestes of the old law and of Christ. And it is not red in any scripture that Christs will declared at his supper was effectuous and sufficient for our redemtion but that his most willing death and passion was the oblation sufficient to endure for euer and euer world without end But what sleights shifts this writer doth vse to winde the Reader into his error it is woÌ„der to see by deuising to make two sacrifices of one will the one by declaratioÌ„ the other by execution a deuise such as was neuer imagined before of no man meete to come out of a phaâ—tast â—â—all head But I say precisely that Christ offered himself neuer but once because the scripture so precisely so many times saith so hauing the same for my warraÌ„t it maketh me the bolder to staÌ„d against you that deny the thing which is so often times repeated in scripture And where you say that there is no scripture
wherupoÌ„ we might coÌ„clude that Christ did in this mortal life but in one particular momeÌ„t of time offer him self to the father to what purpose you bring forth this momeÌ„t of time I caÌ„not tell for I made no meÌ„tâ—on therof but of the day of his death the scripture saith plainly that as it is ordained for euerye man to dye but once so Christe was offered but once And saith further that sinne is not forgeueÌ„ but by effusioÌ„ of bloud therefore if Christ had ben offered many times he should haue dyed many times And of any other offering of Christes body for sin the scripture speaketh not For although S. Paul to the PhillippiaÌ„s speaketh of the humiliatioÌ„ of Christ by his incarnatioÌ„ so to worldly miseries afflictioÌ„s eueÌ„ vnto death vpoÌ„ the crosse yet he calleth not euery humiliatioÌ„ of Christ a sacrifice oblatioÌ„ for remissioÌ„ of sin but onely his oblatioÌ„ vpoÌ„ good Fryday which as it was our perfect redeÌ„ptioÌ„ so was it our perfect recoÌ„ciliatioÌ„ propitiatioÌ„ satisfactioÌ„ for sinne And to what purpose you make here a long processe of our sacrifices of obedience vnto Gods coÌ„mauÌ„demeÌ„ts I caÌ„not deuise For I declare in my last booke that all our whole obedience vnto Gods will a commauÌ„demeÌ„ts is a sacrifice acceptable to God but not a sacrifice propitiatory for the sacrifice Christ onely made and by that his sacrifice all our Sacrifices be acceptable to God without that none is acceptable to him And by those sacrifices al christeÌ„ people offer theÌ„selues to God but they offer not Christ again for sin for that did neuer creature but Christ him self alone nor he neuer but vpoÌ„ good Fryday For although he did institute the night before a remeÌ„brance of his death vnder the SacrameÌ„ts of bread wine yet he made not at that time the sacrifice of our redeÌ„ptioÌ„ satisfaction for our sinnes but the next day following And the declaration of Christ at his last supper that he would suffer death was not the cause wherfore Ciprian sayd that Christ offered himselfe in his supper For I reade not in any place of Ciprian to my remeÌ„brance any such wordes that Christ offered himselfe in his supper but he saith that Christ offered the fame thing whiche Melchisedech offered And if Ciprian say in any place that Christ offered himself in his supper yet he sayd not that Christ did so for this cause that in his supper he declared his death And therfore here you make a deceitful fallax in sophistry pretending to shew that thing to be a cause which is not the true cause in deede For the cause why Ciprian and other olde authors say that Christ made an oblation and offering of him selfe in his last supper was not that he declared there that he would suffer death for that he had declared many times before but the cause was that there he ordained a perpetuall memory of his death which he would all faithfull christeÌ„ people to obserue froÌ„ time to time remembring his death with thankes for his benefites vntill his comming again And therfore the memoriall of the true sacrifice made vpon the crosse as S. Augustine saith is called by the name of a sacrifice as a thing that signifyeth an other thing is called by the name of the thing which it signifyeth although in very deede it be not the same And the long discourse that you make of Christes true presence and of the true eating of him and of his true assisting vs in our doing of his commaundement all these be true For Christes flesh bloud be in the sacrament truely present but spiritually and sacramentally not carnally and corporally And as he is truely present so is he truely eaten and dronken and assisteth vs. And he is the same to vs that he was to them that saw him with their bodely eyes But where you say that he is as familiare with vs as he was with theÌ„ here I may say the French terme which they vse for reuerence sake Saue vostre grace And he offered not him selfe then for them vpon the crosse and now offereth himself for vs daily in the Masse but vpon the crosse he offered him selfe both for vs and for them For that his one sacrifice of his body than onely offered is now vnto vs by fayth as auailable as it was then for them For with one sacrifice as S. Paul saith he hath made perfect for euer them that be sanctifyed And where you speake of the participation of Christes flesh and bloud if you meane of the sacramentall participatioÌ„ onely that therby we be ascertayned of the regeneration of our bodies that they shall liue and haue the fruition of God with our soules for euer you be in an horrible errour And if you meane a spirituall participation of Christes body and bloud then all this your processe is in vaine and serueth nothing for your purpose to proue that Christes flesh and bloud be corporally in the sacrament vnder the formes of bread and wine and participated of them that be euill as you teach which be no whit therby the more certain of their saluation but of their damnation as S. Paul saith And although the holy supper of the Lord be not a vain or phantasticall supper wherein thinges should be promised which be not performed to them that worthely come thereunto but Christes flesh and bloud be there truely eaten and dronken in deede yet that misticall supper can not be without misteries and figures And although wee feede in deede of Christes body and drinke in deed his bloud yet not corporally quantitatiuely and palpably as we shal be regenerated at the resurrection and as he was betrayed walked here in earth and was very man And therfore although the thinges by you rehearsed be all truely done yet all be not done after one sort and fashion but some corporally and visibly some spiritually and inuisibly And therfore to al your comparisons or similitudes here by you rehearsed if there be geuen to euery one his true vnderstanding they may be so graunted all to be true But if you will linke all these together in one sort and fashioÌ„ and make a chaine thereof you shall farre passe the bondes of wanton reason making a chaine of golde and copper together confounding and mixing together corporall and spiritual heauenly and earthly thinges and bring all to very madnes and impiety or plaine and manifest heresy And because one single error pleaseth you not shortly after you linke a number of errors almost together in one senteÌ„ce as it were to make an whole chaine of errors saying not onely that Christes body is verely present in the celebratioÌ„ of the holy supper meaning of corporal presence but that it is also our very sacrifice and sacrifice propitiatory for all the sinnes of the world and that it is the onely sacrifice of the church and that it is the pure aud cleane
accepted and pleasaunt in the sight of God And this maner of shewyng Christes death and kèepyng the memorie of it is grounded vpon the Scriptures written by the Euangelistes and S. Paule and accordyng thereunto Preached beleued vsed and frequented in the Church of Christ vniuersally and from the beginnyng This authour vtteryng many wordes at large besides Scripture and agaynst Scripture to depraue the Catholike doctrine doth in a few wordes which be in déede good wordes and true confounde and ouerthrow all his enterprise and that issue will I ioyne with him which shall suffise for the confutation of this booke The fewe good wordes of the authour which wordes I say confounde the rest consist in these two pointes One in that the authour alloweth the Iudgement of Petrus Lombardus touchyng the oblation and sacrifice of the Church An other in that the authour confesseth the Councell of Nice to be holy Councell as it hath bene in déede confessed of all good Christen men Upon these two confessions I will declare the whole enterprise of this fift booke to be ouerthrowen Caunterbury MY fift booke hath so fully so playnly set out this matter of the sacrifice that for aūswere to all that you haue here brought to the cōfutation therof the reader neede to do no more but to looke ouer my booke agayne and he shall see you fully aunswered before hand Yet wyll I here and there adde some notes that your ignoraūce and craft may the better appeare This farre you agree to the truth that the sacrifice of Christ was a ful and a perfect sacrifice which needed not to be done no more but once and yet it is remembred and shewed forth dayly And this is the true doctrine accordyng to Gods word But as concernyng the reall presence in the accidents of bread and wine is an vntrue doctrine fayned onely by the Papistes as I haue most playnly declared and this is one of your errours here vttered An other is that you cast the most precious body and bloud of Christ the sacrifice Propitiatorie for all the sinnes of the world which of it selfe was not the sacrifice but the thyng whereof the sacrifice was made and the death of him vpon the Crosse was the true sacrifice propiciatorie that purchased the remission of sinne which sacrifice continued not long nor was made neuer but once where as his flesh and bloud continued euer in substaunce from his incarnation as well before the sayd sacrifice as euer sithens And that sacrifice propitiatorie made by him onely vpon the Crosse is of that effect to reconcile vs to Gods fauour that by it be accepted all our sacrifices of landes and thankes geuyng Now before I ioyne with you in your issue I shall rehearse the wordes of my booke which when the indifferent Reader seeth he shal be the more able to iudge truely betwene vs. My booke conteineth thus The fift Booke THe greatest blasphemy and iniurie that can be agaynst Christ and yet vniuersally vsed through the Popishe kyngdome is thys that the Priestes make their Masse a sacrifice propitiatorie to remit the sinnes as well of them selues as of other both quicke and dead to whom they list to apply the same Thus vnder pretence of holynes the Papistical priests haue taken vpon them to be Christes successours and to make such an oblation and sacrifice as neuer creature made but Christ alone neither he made the same any more tymes then once and that was by his death vpon the Crosse. For as S. Paule in his Epistle to the Hebrues witnesseth Although the high priestes of the old law offered many tymes at the least euery yeare once yet Christ offered not him selfe many tymes for then he should many tymes haue dyed But now he offered him selfe but once to take away sinne by that offering of him selfe And as men must dye once so was Christ offered once to take away the sinnes of many And furthermore S. Paul sayth That the sacrifices of the old law although they were continually offered from yeare to yeare yet could they not take away sinne nor make men perfect For if they could once haue quieted mens consciēces by taking away sinne they should haue ceassed and no more haue bene offered But Christ with once offering hath made perfect for euer them that be sanctified puttyng their sinnes cleane out of Gods remembraūce And where remission of sinnes is there is no more offering for sinne And yet further he sayth concernyng the old Testament that it was disanulled and taken away bicause of the feeblenesse and vnprofitablenesse therof for it brought nothyng to perfection And the priestes of that law were many bycause they liued not long and so the priesthode went from one to an other but Christ liueth euer and hath an euerlastyng priesthode that passeth not from him to any man els Wherfore he is able perfectly to saue them that come to God by him for asmuch as he liueth euer to make intercession for vs. For it was meete for vs to haue such an high priest that is holy innocent with out spot separated from sinners and exalted vp aboue heauen who needeth not dayly to offer vp sacrifice as Aarons priestes did first for his owne sinnes and then for the people For that he did once when he offered vp him selfe Here in his Epistle to the Hebrues S. Paule hath playnly and fully described vnto vs the difference betwene the priesthode and sacrifices of the old Testament and the most high and worthy priesthode of Christ his most perfect and necessary sacrifice and the benefite that commeth to vs thereby For Christ offered not the bloud of calues sheepe and goates as the priests of the old law haue vsed to do but he offered his own bloud vpon the Crosse. And he went not into an holy place made by mans hand as Aaron did but he ascended vp into heauen where his eternall Father dwelleth and before him he maketh continuall supplication for the sinnes of the whole world presentyng his owne body which was torne for vs and his precious bloud which of his most gracious and liberall charitie he shed for vs vpon the Crosse. And that sacrifice was of such force that it was no neede to renew it euery yeare as the Byshops did of the old Testament whose sacrifices were many tymes offered and yet were of no great effect or profite bycause they were sinners them selues that offered them and offered not their owne bloud but the bloud of brute beastes but Christes sacrifice ones offered was sufficient for euermore And that all men may the better vnderstand this sacrifice of Christ which he made for the great benefite of all men it is necessary to know the distinctiō and diuersitie of sacrifices One kynde of sacrifice there is which is called a Propitiatory or mercyfull sacrifice that is to say such a sacrifice as pacifieth Gods wrath and indignatiō and obteineth mercy and forgiuenes
be Baptised for an other and if he be it auayleth nothyng so ought not one to receiue the holy Communion for an other For if a man be dry or hungry he is neuer a whit eased if an other man drinke or eate for him or if a man be all befiled it helpeth him nothing an other man to bewashed for him So auayleth it nothyng to a man if an other man be Baptised for him or be refreshed for him with the meate and drinke at the Lordes Table And therfore sayd S. Peter Let euery man be Baptised in the name of Iesu Christ. And our Sauiour Christ sayd to the multitude Take and care And further he sayd Drinke you all of this Whosoeuer therfore will be spiritually regenerated in Christ he must be Baptised him selfe And he that will liue him selfe by Christ must by him selfe eate Christes flesh and drinke his bloud And briefly to conclude He that thinketh to come to the kyngdome of Christ him selfe must also come to his Sacramentes him selfe and keepe his Commaundements him selfe and do all thynges that pertayne to a Christian man and to his vocation him selfe least if he referre these thynges to an other man to do them for him the other may with as good right clayme the kyngdome of heauen for him Therfore Christ made no such difference betwene the priest and the lay mā that the priest should make oblation and sacrifice of Christ for the lay man and eate the Lordes Supper from him all alone and distribute and apply it as him liketh Christ made no such difference but the difference that is betwene the priest and the lay man in this matter is onely in the ministration that the priest as a common minister of the Church doth minister and distribute the Lords Supper vnto other and other receaue it at his handes But the very Supper it selfe was by Christ instituted and geuen to the whole Church not to be offered and eaten of the priest for other men but by him to be deliuered to all that would duely aske it As in a princes house the officers and ministers prepare the Table and yet other aswel as they eate the meate and drinke the drinke so do the priests and ministers prepare the Lordes Supper read the Gospell and rehearse Christes wordes but all the people say therto Amen All remember Christes death all geue thankes to God all repent and offer them selues an oblation to Christ all take him for their Lord and Sauiour and spiritually feede vpon him and in token therof they eate the bread and drinke the wine in his mysticall Supper And this nothyng diminisheth the estimation and dignitie of priesthode and other ministers of the Church but aduaunceth and highly commendeth their ministration For if they are much to be loued honored and esteemed that be the kynges Chauncelours Iudges officers and ministers in temporall matters how much than are they to be estemed that be ministers of Christes wordes and Sacramentes and haue to them committed the keyes of heauen to let in and shut out by the ministration of his word and Gospell Now for asmuch as I trust that I haue playnly inough set forth the propitiatory sacrifice of our Sauiour Iesu Christ to the capacitie and comfort of all men that haue any vnderstandyng of Christ and haue declared also the haynous abhomination and Idolatry of the Popishe Masse wherein the priestes haue taken vpon them the office of Christ to make a propitiatory sacrifice for the sinnes of the people and I haue also told what maner of sacrifice Christen people ought to make it is now necessary to make aunswere to the subtle persuasions and Sophisticall cauillations of the Papistes whereby they haue deceaued many a simple man both learned and vnlearned The place of S. Paule vnto the Hebrues which they doe cite for their purpose maketh quite and cleane agaynst them For where S. Paule sayth that euery high priest is ordayned to offer giftes and sacrifices for sinnes he spake not that of the priestes of the new Testamēt but of the old which as he sayth offered Calues and Goates And yet they were not such priestes that by their offerynges and sacrifices they could take away the peoples sinnes but they were shadowes and figures of Christ our euerlastyng priest which onely by one oblation of him selfe taketh away the sinnes of the world Wherfore the Popish priestes that apply this text vnto thēselues do directly contrary to the meanyng of S. Paule to the great iniury and preiudice of Christ by whom onely S. Paule sayth that the sacrifice and oblation for the sinne of the whole world was accomplished and fulfilled And as litle serueth for the Papistes purpose the text of the Prophet Malachie that euery where should be offered vnto God a pure sacrifice and oblation For the Prophet in that place spake no word of the Masse nor of any oblation propitiatory to be made by the priestes but he spake of the oblation of all faythfull people in what place so euer they be which offer vnto God with pure hartes and myndes sacrifices of laude and prayse prophecying of the vocation of the Gentiles that God would extende his mercy vnto them and not be the God onely of the Iewes but of all nations from East to West that with pure fayth call vpon him and glorifie his name But the aduersaries of Christ gather together a great heape of Authours whiche as they say call the Masse or holy Communion a Sacrifice But all those Authours be aunswered vnto in this one sentence that they called it not a sacrifice for sinne bycause that it taketh away our sinne which is takē away onely by the death of Christ but bicause the holy Cōmunion was ordeined of Christ to put vs in remēbraūce of the sacrifice made by him vpō the crosse for that cause it beareth the name of that sacrifice as S. Augustin declareth plainly in his Epistle ad Bonifacium before rehearsed in this booke pag. 141. And in his booke De fide ad Petrum Diaconū And in his booke De Ciuitate Dei he sayth That which men call a sacrifice is a signe or representation of the true sacrifice And the Maister of the Sentence of whom all the Schoole Authours take their occasion to write iudged truely in this poynt saying That whiche is offered and consecrated of the priest Is called a sacrifice and oblation because it is a memory and representation of the true Sacrifice and holy oblation made in the aultar of the Crosse. And S. Iohn Chrisostome after he hath sayd that Christ is our Byshop which offered that Sacrifice that made vs cleane and that we offer the same now least any man might be deceiued by his maner of speakyng he openeth his meanyng more playnly saying That which we doe is done for a remembraunce of that whiche was done by Christ For Christ sayth Doe this in remembraunce of me Also
could deuise to deliuer some from Purgatory and some from hell if they were not there finally by God determined to abyde as they termed the matter to make rayne or faire wether to put away the plague and other sicknesses both from man and beast to halow and preserue them that went to Ierusalem to Rome to S. Iames in Compostella and other places in pilgrimage for a preseruatiue agaynst tempest and thunder agaynst perils and daungers of the Sea for a remedy agaynst moraine of cattell agaynst pensiuenesse of the hart agaynst all maner affliction and tribulations And finally they extoll their Masses far aboue Christes passion promising many thynges thereby which were neuer promised vs by Christes passion As that if a man heare Masse hee shall lacke no bodily sustenaunce that day nor nothyng necessary for him nor shal be letted in his iourney he shall not lose his sight that day nor dye no sodaine death he shall not waxe old in that time that he heareth Masse nor no wicked spirites shall haue power of him be he neuer so wicked a man so long as he looketh vpon the Sacrament All these foolish and deuilish superstitions the Papistes of their owne idle brayne haue deuised of late yeares which deuises were neuer knowen in the old Church And yet they cry out agaynst them that professe the Gospell and say that they dissent from the Church and would haue them to folow the example of their Church And so would they gladly do if the Papistes would folow the first Church of the Apostles which was most pure and incorrupt but the Papistes haue clearely varied frō the vsage and exāples of that Church and haue inuented new deuises of their own braynes and will in no wise cōsent to folow the primitiue Church and yet they would haue other to folow their Church vtterly variyng and dissentyng from the first most godly Church But thankes be to the eternall God the maner of the holy Communion which is now set forth within this Realme is agreable with the institution of Christ with Saint Paule and the old primitiue and Apostolicke Church with the right fayth of the Sacrifice of Christ vpon the Crosse for our redemption and with the true doctrine of our saluation iustification and remission of all our sinnes by that onely sacrifice Now resteth nothyng but that all faithfull subiectes will gladly receiue and embrace the same beyng sory for their former ignoraunce and euery man repentyng him selfe of his offences agaynst God and amendyng the same may yeld him selfe wholly to God to serue and obey him all the dayes of his lyfe and often to come to the holy Supper whiche our Lord and Sauiour Christ hath prepared And as he there corporally eateth the very bread and drinketh the very wine so spiritually he may feede of the very fleshe and bloud of Iesu Christ his Sauiour and redeemer remembryng his death thankyng him for his benefites and lookyng for none other sacrifice at no priestes handes for remission of his sinnes but onely trustyng to his sacrifice which beyng both the high priest and also the Lambe of God prepared from the begynnyng to take away the sinnes of the world offered vp him selfe once for euer in a sacrifice of sweete smell vnto his Father and by the same payd the raunsome for the sinnes of the whole worlde Who is before vs entred into heauen and sitteth at the right hand of his Father as a patron mediatour and intercessour for vs. And there hath prepared places for all them that be lyuely members of his body to reigne with him for euer in the glory of his father to whom with him and the holy Ghost be glory honour and prayse for euer and euer Amen Thus hauing rehearsed the whole wordes of my last booke I shall returne to your issue and make a ioynder or demurre with you therein And if you can not proue your propitiatory Sacrifice of the Priestes by Petrus Lombardus and Nicene Councell then must you confesse by your owne Issue that the Uerdite must iustly passe agaynst you and that you haue a fall in your own suite As for the sacrifice of laudes and thakesgeuyng I haue set it forth playnly in my booke but the sacrifice propitiatory deuised to be made by the priest in the Masse onely is a great abhominatiō before God how glorious soeuer it appeare befor◠men And it is set vp onely by Antichrist and therefore worthy to be abhorred of all that truely professe Christ. And first as concerning Nicene counsell because you begin with that first I will rehearse your wordes Winchester Fyrst to begin with the counsell of Nice the same hath opened the mistery of the sacrament of the body and bloud of Christ in this wise that christen men beleue the Lamb that taketh away the sinnes of the world to be situate vpon Gods woorde and to be sacrificed of the priestes not after the manner of other sacrifices This is the doctrine of the counsell of Nice and must then be called an holy doctrine and thereby a true doctrine consonant to the scriptures the foundation of all trueth If the author will deny this to haue bene the teaching of the counsell of Nice I shal alleadge therefore the allegation of the same by Decolampadius who being an aduersary to the truth was yet by Gods prouidence ordered to beare testimony to the truth in this poynt and by his meane is published to the world in greeke as followeth which neuerthelesse may otherwise appeare to be true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Iterum etiam hic in diuina mensa ne humiliter intenti simus ad propositum pannem poculum sed mente exaltata fide intilligamus situm esse in sacra illa mensa illum Dei agnum qui tollit peccata mundi sacrificatum à sacerdotibus non victimarum more mos preciosum illius corpus sanguinem verè sumentes credere haec esse resurrectionis nostrae Symbola Ideo enim non multum accipimus sed parum vt cognoscamus quoniam non in satietatem sed sanctificationem These wordes may be englished thus Agayne in this godly table we should not in base and low consideration direct our vnderstanding to the bread and cup set forth but hauing our mind exalted we should vnderstand by fayth to be situate in that table the Lamb of God which taketh away the sinnes of the world sacrificed of the priestes not after the maner of other Sacrifices and we receiuing truely the precious body and bloud of the same Lamb to beleue these to be the tokens of our resurrection And for that we receiue not much but a litle because we should know that not for saturity and filling but for sanctification This holy counsel of Niece hath bene beleued vniuersally in declaration of the mistery of the Trinity and the Sacramentes also And to them that confesse that counsell to be holy as the author here doth and
to such as profes to beleue the determination of that counsell in the opening of the mistery of the Trinity with other words then Scripture vseth although they expres such sence as in the scriptures is contained Why should not all such like wise beleue the same counsel in explication of the Sacraments which to do the author hath bound himselfe graunting that counsell holy And then we must bebeleue the very presence of Christes body and bloud on gods bord and that Priestes doe there sacrifice and be therefore called and named sacrificers So as those names terms be to be honoured and religiously spoken of being in an holy counsell vttered and confessed because it was so séene to them and the holy ghost without whose present asistance and suggestion beleued to be there the counsell could not or ought not to be called holy Now if we conferre with that counsell of Nice the testimony of the Church beginning at S. Dionyse who was in the time of the Apostles and after him comming to Irene who was nere the apostles and then Tertullian and so S. Cyprian S. Chrisostome S. Cyrill S. Hierome S. Augustine and from that age to the tyme of Petrus Lombardus all spake of the sacrament to the same effect and termed it for the word sacrifice and oblation to be frequented in the church of the body and bloud of Christ as may be in particularity shewed whereof I make also an issue with the author Caunterbury FOr aunswere to Nicene councell it speaketh of a sacrifice of laudes and thankes giuing which is made by the Priest in the name of the whole church and is the sacrifice as well of the people as of the priest this sacrifice I say the counsell of Nice speaketh of but it speaketh not one word of the sacrifice propitiatory which neuer none made but onely Christ nor he neuer made it any more then once which was by his death And where so euer Christ shal be herafter in heauē or in earth he shal neuer be sacrificed agayne but the church continually in remembraunce of that sacrifice maketh a sacrifice of laud and prayse geuing euermore thanks vnto him for that propitiatory sacrifice And in the third chapter of my booke here recited the difference of these ii sacrifices is playnely set out And although Nicene counsell call Christ the lambe that taketh away the sins of the world yet doth it not mean that by the sacrifice of the priest in the Masse but by the sacrifice of himselfe vpon the crosse But here according to your accustomed maner you alter some wordes of the counsell and adde also some of your owne For the councell sayd not that the Lamb of God is sacrificed of the priests not after the manner of other sacrifices but that he is sacrificed not after the manner of a sacrifice And in saying that Christ is sacrificed of the priest not like a sacrifice or after the maner of a sacrifice the counsell in these wordes signified a difference betweene the sacrifice of the priest and the sacrifice of Christ which vpon the Crosse offered himselfe to be sacrificed after the manner of a very sacrifice that is to say vnto death for the sinnes of the world Christ made the bloudy sacrifice which tooke away sinne the priest with the church make a commemoration thereof with laudes and thanksgeuing offering also themselues obedient to God vnto death And yet this our sacrifice taketh not away our sinnes nor is not accepted but by his sacrifice The bleeding of him took away our sinnes not the eating of him And although that Counsell say that Christ is situate in that table yet it sayth not that he is really and corporally in the bread and wine For thē that counsell would not haue forbid vs to direct our mindes to the breade and cup if they had beleued that Christ had bene really there But forasmuch as the counsell commaundeth that we shall not direct our mindes downeward to the bread and cup but lift them vp to Christ by fayth they geue vs to vnderstand by those wordes that Christ is really and corporally ascended vp into heauen vnto which place we must lift vp our mindes and reach him there by our fayth and not looke downe to find him in the bread And yet he is in the bread sacramentally as the same counsel sayth that the holy ghost is in the water of baptisme And as Christ is in his supper present to feed vs so is he in baptisme present to clothe and apparell vs with his owne selfe as the same counsell declareth whose words be these He that is baptised goeth downe into the water being subiect to sinne and held in the bands of corruption but he riseth vp free from bōdage and sinne being made by the grace of God his sonne and heir and coinheritor with Christ and apparelled with Christ himself as it is written As many of you as be baptised vnto Christ you haue put Christ vpon you These wordes of the counsell I reherse onely in english because I wil not let nor encōber the reader with the greeke or latine as you do which is nothing els but to reherse one thing thrise without need or profit If I had list I could haue rehersed all the greek authors in greek and the latine writers in latine but vnto english men vnto whom onely I write it were a vain labour or glory without fruit or profyte or any other cause except I entended to make my booke long for gayne of the printer rather then for profit to the reader But to returne to the matter Christ is present in his holy supper as that holy Councell sayth euen as he is present in Baptisme but not really carnally corporally and naturally as you without ground imagine And if he were to present yet is he not there sacrificed agayne for sinne For then were his first sacrifice vpon the Crosse in vayne if it sufficed not therefore And as for Dionyse Irenee Tertullian with all your other authors I haue aunswered them in the thirtenth chapiter of this my laste booke And what need you make an issue in this thing which is not in controuersy and which I affirme in my whole last booke The matter in question is of the sacrifice propitiatory and you make your issue of the sacrifyce generally Now let vs see how you intreat Petrus Lombardus Winchester For the other poynt in that the author approueth the iudgemēt of Petrus Lombardus in the matter what should I more doe but write in the wordes of Petrus Lombardus as he hath them which he these in the fourth booke the xii chapter alleadged by the author Post haec quaeritur si quod gerit sacerdos proprie dicatur sacrisiciū vel immolatio si Christus quotidie vel immoletur semel tantum immolatus sit Ad hoc breuiter dici potest illud quod offertur consecratur a sacerdote vocari
sacrificium oblationem quia memoria est representatio veri sacrificy sanctae immolationis factae in ara crucis semel Christus mortuus in cruce est ibique immolatus est in semetipso quotidie auteÌ„ immolatur in sacrameÌ„to quia in sacramento recordatio fit illius quod factum est semel vnde Augustin Certum habemus quia Christus resurgens ex mortus iam non moritur c. tamen ne obliniscamur quod semel factum est in memoria nostra omn 〈◊〉 fit sclicet quaÌ„do pascha celebratur Nunquid totiens Christus occiditur sed tantuÌ„ aniu◠〈◊〉 â—ecordatio representat quod olim factuÌ„ est sic nos facit moueri taÌ„quaÌ„ videamus Domin◠〈◊〉 â—uce IteÌ„ semel immolatus est Christus in semetipso tameÌ„ quotidie immolatur in sacramâ—â—â—â— Quod sic intilligenduÌ„ est quia in manifestatione corporis distinctione membroruÌ„ semel tanti in cruce pependit offereÌ„s se Deo patri hostiaÌ„ redeÌ„ptionis efficacem eoruÌ„ scilicet quos praedestinauit Item Ambrosius In Christo semel oblata est hostia ad saluteÌ„ potes quid ergo nos Nonne per singulos dies offerimus Fae si quotidie offeramus ad recordationem eius mortis fit vna est hostia non multae quomodo vna noÌ„ multae quia semel immolatus est Christus Hoc auteÌ„ sacrificium exemplum est illius idipsum semper idipsum offertur proinde hoc idem est sacrificium alioquin dicetur quoniam in multis locis offertur multi sunt Christi non sed vnus vbique est Christus hic plenus existens illic plenus sicut quod vbique offertur vnum est corpus ita vnum sacrificium Christus hostiam obtulit ipsam offerimus nuÌ„c sed quod nos agimus recordatio est sacrificij Nec causa suae infirmitatis reperitur quia per ficit hominem sed nostrae quia quotidie peccamus Ex his colligitur esse sacrificium dici quod agitur in altari Christum semel oblatuÌ„ quotidie offerri sed aliter tunc aliter muncâ—et etiam quae sit virtus huius sacramenti ostenditur remissio scilicet peccatorum venalium perfectio virtutis The English hereof is this After this it is asked whether that the Priest doth may be sayd properly a sacrifice or immolation and whether Christ be dayly immolate or onely once Whereunto it may be shortlye aunswered that which is offered and consecrate of the priest is called a sacrifice and oblation because it is a memory and representation of the true sacrifice and holye immolation done in the aultar of the crosse And Christ was once dead on the crosse and there was offered in himselfe but he is dayly immolate in the sacrament because in the sacrament there is made a memory of that is once done Whereupon S. Augustine We are assured that christ rising from death dieth not now c. Yet least we should forget that is once done in our memory euery yere is done videl as often as the pascha is celebrate is Christ as often killed onely a yerely remembraunce representeth that was once done and so causeth vs to be moued as though we saw our Lord on the crosse Also Christ was once offered in himselfe and is offered dayly in the sacrament which is thus to be vnderstaÌ„ded that in open shewyng of his body and distinction of his meÌ„bers he did hang onely once vpon the crosse offering himselfe to God the father an host of redemption effectuall for them whome he hath predestinate Also S. Ambrose In Christ the host was once offred being of power to helth what do we then doe we not offer euery day and if we offer euery day it is done to the remembraunce of the death of him and the host is one not many How one and not many because Christ is once offered this sacrifice is the example of that the same and alwayes the same is offered therfore this is the same sacrifice Or els it may be sayd because offering is in many places there be many Christes which is not so but one Christ is ech where and here ful and there full so as that which is offered euery where is one body and so also one sacrifice Christ hath offered the host we do offer the same also now But what we do is a remembraunce of the sacrifice Nor there is no cause found of the owne inualidity because it perfiteth the man but of vs because we dayly sinne Hereof it is gathered that to be a sacrifice and to be so called that is done in the alter and Christ to be once offered and dayly offered but otherwise then and otherwise now and also it is shewed what is the vertue of this Sacrament that is to say remission of veniall sinne and perfection of vertue Thus writeth Petrus Lombardus whose iudgement because this author alloweth he must graunt that the visible church hath Priestes in ministery that offer dayly Christes most precious body and bloud in mistery and then must it be graunted that Christ so offered himselfe in his supper For otherwise then he did cannot now be done And by the iudgement of Petrus Lombardus the same most precious body and bloud is offered dayly that once suffered and was once shed And also by the same Petrus iudgement which he confirmeth with the saying of other this dayly offering by the priest is daylye offered for sin not for any imperfection in the first offering but because wee daylye fall And by Petrus iudgement appeareth also how the priest hath a speciall functioÌ„ to make this offering by whose mouth god is prayed vnto as Hesychius sayth to make this sacrifice which Emissene noteth to be wrought by the great power of the inuisible priest By Petrus Lombardus also if his iudgement be true as it is in deed and the author coÌ„fesseth it so to be that is done in the aultar is not onely called a sacrifice but also is so the same that is offered once and dayly to be the same but otherwise then and otherwise now But to the purpose if the author will stand to the iudgement of Petrus Lombardus all his fift booke of this treaty is clerely defaced And if he will now call backe that agayne he might more compendeously do the same in the whole treatise being so far ouerseene as he is therein Caunterbury HOw is it possible to set out more playnely the diuersity of the true sacrifice of Christ made vpon the aulter of the crosse which was the propitiation of sinne from the sacrifice made in the sacrament then Lombardus hath done in this place For the one he calleth the true sacrifice the other he calleth but a memoriall or representation thereof likening the sacrifice made in the lordes supper to a yeares mind or anniuersary wherat is made a memoriall of the death of a person and yet it is not
his death indeed So in the Lords supper according to his commaundement we remember his death preaching and commending the same vntill his return agayne at the last day And although it be one Christ that died for vs and whose death we remember yet it is not one sacrifice that he made of himselfe vpon the crosse and that we make of him vpon the alter or table For his sacrifice was the redemption of the world ours is not so his was death ours is but a remēbraunce thereof Hys was the taking away the shines of the world ours is a praising and thanking for the same and therefore his was satisfactory ours is gratulatory It is but one christ that was offred thē that is offred now yet the offeringes be diuers his was the thing and ours is the figure His was the originall and ours is as it were a patterne Therefore concludeth Lombardus that Christ was otherwise offered then and otherwise now And seing then that the offeringes and sacrifices be diuers if the first was propitiatory and satisfactory ours cannot be so except we shall make many sacrifices propitiatory And then as S. Paule reasoneth either the first must be insufficient or the other in vayne And as Christ onely made thys propitiatory sacrifice so he made but one and but once For the making of any other or of the same agayne should haue beene as S. Paule reasoneth a reprouing of the first as vnperfect and insufficient And therefore at his last supper although Christ made vnto his father sacrifices of lauds and thankesgeuing as these wordes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 do declare yet he made there no sacrifice propitiatory for then either the sacrifice vpon the crosse had bene voyd or the sacrifice at the supper vnperfect and vnsufficient And although he had at his supper made sacrifices propitiatory yet the priests do not so who do not the same that Christ did at his supper For he ministred not the sacrament in remembrannce of his death which was not then brought to passe but he ordained it to be ministred of vs in remembraunce thereof And therfore our offering after Lombardus iudgement is but remembraunce of that true offering wherein Christ offered himselfe vpon the crosse And so did Christ institute it to be And Lombardus sayth not that Christ is dayly offered for proportion of our sinnes but because we dayly sinne wee dayly bee put in the remembraunce of Christes death which is the perfect proportion for sinne And the priest as Lombardus sayth maketh a memoriall of that oblation of Christ and as Hesechius sayth he doth in the name of the people so that the sacrifice is no more the priestes then the peoples For the priestes speak the wordes and the people should aunswere amen as Iustinus sayth The priest should declare the death and passion of Christ and all the people should looke vpon the crosse in the mount of Caluary see Christ there hanging and the bloud flowing out of his side into theyr wounds to heale all their sores and the priest and people altogether should laud and thanke instantly the Chyrurgion and Phiscycion of their soules And this is the priestes and peoples sacrifice not to be propitiators for sinne but as Emissene sayth to worship continually in mistery that was but once offered for the price of sinne and this shortly is the mind of Lombardus that the thing which is done at gods boord is a sacrifice so is that also which was made vpon the crosse but not after one manner of vnderstanding For this was the thing in deed and that is the anniuersary or commemoration of the thing And now haue I made it euident that Petrus Lombardus defaceth in no poynt my saying of the sacrifice but confirmeth fully my doctrine aswell of the sacrifice propitiatory made by Christ himselfe onely as of the sacrifice cōmemoratiue and gratulatory made by the preists and people So that in your issue taken vpon Lombard the verdit cannot but passe wyth me by the testimony of Lombard himselfe And yet I do not fully allow Lombardes iudgement in all matters who with Gratian his brother as it is sayd were ij chiefe champiōs of the Romish sea to spread abroad their errours and vsurped authority but I speake of Lombard onely to declare that yet in his tyme they had not cited so farre to make of theyr was a sacrifice propitiatory But in the end of this processe Lōbard speaketh with out the booke when he concludeth this matter thus that the virtue of this sacrament is the remission of veniall sin and perfection of vertue which if Lombard vnderstand of the sacrifice of Christ it is to little to make hys sacrifice the remission but of veniall sin And if he vnderstand it of the sacrifice of the priest it is to much to make the priests sacrifice either the perfection of vertue or the remission of veniall sinne which be the effects onely of the sacrifice of Christ. Now let vs consider the rest of your confutation Winchester The catholicke doctrine teacheth not the daily sacrifice of Christes most precious body and bloud to be an iteration of the once perfited sacrifice on the crosse but a sacrifice that representeth that sacrifice and sheweth it also before the faythfull eyes and refresheth the effectuall memory of it so as in the dayly sacrifice without shedding of bloud we may sée with the eye of fayth the very body and bloud of Christ by Gods mighty power without diuision distinctly exhibits the same body and bloud that suffered and was shed for vs which is a timely memoriall to stir vp our fayth and to consider therin briefly the great charity of God towardes vs declared in Christ. The catholick doctrine teacheth the dayly sacrifice to be in the same in essence that was offered on the crosse once assured therof by Christs wordes when he sayd This is my body that shal be betrayed for you The offering on the crosse was and is propitiatory and satisfactory for our redemption and remission of sin whereby to destroy the tyranny of sinne the effect whereof is geuen and dispensed in the sacrament of baptisme once likewise ministred and neuer to be iterate no more then Christ can be crucified agayne and yet by vertue of the same offering such as fall be releued in the sacrament of penaunce Caunterbury After you wilfull wrangling without any cause at the last of your own swing you come to the truth purely and sincerely professing and setting forth the same except in few wordes here and there cast in as it were cockle among cleane corne The offering on the crosse say you was and is propitiatory and satisfactory for our redemption and remission of sin the effect whereof is geuen and dispensed in the sacrament of baptisme once likewise ministred and neuer to be iterate but the catholick doctrine teacheth not that the dayly sacrifice is an
but to be often remeÌ„bred The body and bloud of Christ is the onely sacrifice propritiatory for all the sinnes of the world Christes body is the christen mans sacrifice An issue De sacrificio lege Roffen Oecol lib. 3. cap. 2. 3. The sacrifice propitiatory not christes very body but hys death in that same body Chap. 1. The sacrifice of the Masse Chap. 2. Heb. 9. The difference betwene the sacrifice of Christ of the priestes of the old lawe Heb. 10. Heb. 7. Chap. 3. Two kindes of sacrifices The sacrifice of Christ. The sacrifices of the Church Psal. 50. 1. Pet. 2. Heb. 13. Chap. 4. A more playne declaration of the sacrifice of Christ. Heb. 8. Chap. 5. The sacrifice of the old law Heb. 9. Chap. 6. The Masse is not a sacrifice propitiatory Heb. 7. Heb. 8. Chap. 7. A confutatioÌ„ of the Papistes cauillation Chap. 8. The true sacrifice of all Christen people Galath 5. Chap. 5. The Popish Masse is detestable idolatry vtterly to be vanished from all christen congregations Cap. 10. Euery manne ought to receiue the sacrament himself and not one for an other Acc. 2. Math. 26. Cap. 11. The difference betwene the priest the lay man Chap. 12. The aunswere to the Papists Heb. 5. Malac. 1. Chap. 13. An aunswere to the Authours Augustinus ad Bonifa De Ciuita Lib. 10. cap. 5. Lombardus Lib. 4. Dist. 12. Chrisostom ad Heb. Hom. 17. Chap. 14. The lay persons make a sacrifice as well as the Priest Chap. 15. The Papisticall Masse is neither a sacrifice propitiatory nor of thaÌ„ks geuyng Luke 16. Chap. 16. There was no Papisticall Masses in the Primitiue Church Consilium Nicenum cap. 14. Canones Apostolorum cap. 8. Chap. 17. The caused meanes howe Papisticall Masses entred into the church The abuses of the Papisticall Masses Chap. 18 which Church is to be folowed A short instruction to the holy CommunioÌ„ Myne Issue Nicene counsell Priestes sacrificers An issue Iohn 1. De conse dist 2. cap. Semel est prosperj Semel Immolatus c. christus in semetipso tamen quotidie immolatur in sacramento glosa ibidem id est eius immolatio representatur fit memoria passionis Gal. 3. Petrus Lombardus Immolatur 71 ante The diuersity of Christes sacrifice and ours The sacrifice of Christ. Heb. 7.8 Heb. 7.8 The sacrifice of the church Actes 1. Ephe. 4. Penaunce The Masse is a sacrifice propitiatory Good woorkes sacrifices propitiatory The Masse is a sacrifice satisfactory Rome 3. 1. Iohn 2. The difference betwene a sacrifice propitiatory gratificatory Psal. 49. Heb. 13. Rom. 3. 5. Actes 4. Satisfactory Masses Priestes in the Mas offer that is shewed forth Christes death Heb. 7. Christ is offred really not his sacrifice remembred or represented onely The effect of Christes sacrifice is both to geue life and to continue the same Ihon. 10. Gala. 2. Cyril in Ephesine counsell What is and wherin staÌ„deth the sacrifice of the church The sacrifice of the church geueth life Cyrill Mala. 1. Inconstancy Falshood feareth the light but light desireth to be tryed Fayth ought to be grounded vp on Gods word but the Papists ground their faith vpon them selues Ephesine couÌ„cell Cyrill the author of the words in the counsell Smith beleueth the counsell Smith belieth me twise in one place The first lye The second ly Smith sayth that Christ called not bread his body Luke 12. 1. Cor. 10. Setting of the cart before the Horses Math. 26. 1. Cor. 11. Of the woÌ„derfull workes of God Iohn 6. Iohn 4. Iohn 6. The place of S. Paule 1. Cor. 11. Master Peter Martyr 1. Cor. 13. The ArgumeÌ„t of the doore and Sepulchre Math. 28. Mar. 16. Iohn 20. Actes 5. The appearyng of Christ in his Ascention Actes 13. S. Augustine Math. 3. 17. Actes 7. The Church The true fayth was in the Church froÌ„ the begynnyng and was not taught first by Berengarius What Churche it is that caÌ„ not erre Sâ—p 5. Psal. 7. 2. Ti. 2. â— Tim. 3. Luke 12. Gene. 7. Gene. 12. Eccle. 49. 3. Reg. 19. Iere. 25. and. 29 Act. 14. Math. 13. Math. 26. Mar. 24. 3. Reg. 19. Contrary in this deuils sophistry 27. 70. Contrary in the deuils sophistry 5. Falsa Falsum Falsum Falsum Nota. Concessum Concessum Concessum Sacramenta in signis fuerunt diuersa si in re paria Nota. Concessum etiaÌ„ Concessum Concessum ConcessuÌ„ etiam Concessum Concessum The kyng and Queene make themselues no better then subiectes in complaining of their owne subiect to an outwarde iudge as thogh they had no power to punishe him The first cause why hee would not make aunswere to the Popes Commissary is to auoyde periury The second cause is for that the Popes lawes are contrary to the crowne and lawes of England The Othe of the Kyng and Iustices and the duety of subiectes The Popes lawes and the lawes of England are contrary The Papistes to set vp a kingdome of their owne dissemble the knowne truth and are false to the crowne The third cause why he could not allow the Pope The Popes Religion is against Christes Religion Why Latin seruice ought not to be restored in English 1. Cor. 14. The Pope coÌ„maundeth both agaynst God naturall reason The Sacrament ought to be receaued in both kyndes of all Christians The deuill and the Pope are like The Pope is Antichrist that is Christs enemy Wherfore the Pope is Antichrist Luke 12. Math. 10. The Sacraments haue the names of those thinges wherof they are Samentes The Papistes make Christ two bodyes They put to hym three questions but they suffred him not to aunswere fully in one Behold SathaÌ„ sleepeth not Their cruell desire to reueÌ„ge could abide no delay This was D. Thornton afterward a cruell murderer of Gods Saints of whose horrible end read in the booke of Martyrs in the last Edition Fol. 1990. Col. 1. This ConstaÌ„tius was Stephen Gardiner as constant in deede as a wethercocke who thus named him selfe writyng agaynst this good Father Math. 3. Iohn 4. Math. 5. 1. Cor. 2.