the person of Christ he saith Esay 63.3 Chapter 63.3 I haue trodden the Wine-presse alone and of all people there is none with me Or that which the Authour to the Hebrewes saith of Christ Heb. 1.3 Chapter 1.3 He hath purged our sinnes by himselfe or that which he saith Heb. 9.26 Chapter 9.26 He hath put away sinne by the sacrifice of himselfe Wherefore as I said if we must imbrace their doctrine for truth then must we reiect the doctrine of the Prophets and Apostles as erroneous But what saith Saint Ambrose to this partnership in taking away sinne euen thus he saith Å¿ Ambrose in his 9. Booke 76. Epistle The Lord remaineth alone for no man can be partner with God in forgiuing of sinnes this is Christs onely office that hath taken away the sinnes of the World Therefore to restraine the power of Christs sacrifice to that onely one sinne of Adam that so the multitude of our transgressions might be done away by the sacrifice of their Masse is vtterly to ouerthrow the proper prerogatiue of Christ and the whole vertue of his death and passion in which the matter of remission of sinnes iustification and saluation doth onely consist For as the Apostle Saint Paul saith Colossians 1.22 Colossians 1.22 In the bodie of his flesh through death he made vs holy and vnblameable and without fault in the sight of God and set at peace through the bloud of his Crosse both the things in earth and the things in heauen Wherefore to bring in any other sacrifice for sinne but onely the oblation of Christs body broken and his bloud shed and that offered by himselfe once for all is vtterly to ouerthrow all whatsoeuer Christ hath done for mans redemption to cast mens mindes into a doubtfull wauering of their saluation to proue the Prophets and Apostles false witnesses and finally to dissolue the whole harmony of the Scriptures both Propheticall and Apostolicall Hebrewes 9.14 For in that the holy Ghost saith Hebrewes 9.14 Christ offered vp himselfe it is cleare that no sacrifice can serue for sinne but where Christ himselfe is the Priest Also seeing hee saith verse 22. Without shedding of bloud there is no remission of sins Cap. 9.22 if Christ himselfe should come amongst vs and offer himselfe neuer so often and not shed his bloud it could doe vs no good Againe seeing hee saith likewise thus of Christ Verse 25. Not that he should offer himselfe often Cap. 9.25 for then must he often haue suffered since the foundation of 〈…〉 he offering himselfe neuer so often without as 〈…〉 death could doe vs as little good Therefore wâ—â—â—â—eeth not but that the sacrifice of the Masse whereat Christ is not the Priest nor in which the bloud of Christ is shed nor he suffering death how often soeuer it be celebrated for our sinnes profiteth iust nothing at all nor doth any good Nay rather who seeth not what hurt it doth in that men are induced to looke for that there which indeede is not there to be had For whereas they make the multitude to beleeue that they sacrifice in their Masse the very body of Christ for their sinnes the Scripture denieth him to be there or any where else but in heauen Heb. 10.12 For as the Authour to the Hebrews saith Chap. 10.12 This man after hee had offered one Sacrifice for sinnes sitteth for euer at the right hand of God and from thence tarrieth till his enemies bee made his foote-stoole which as Saint Luke sheweth Acts 3.21 is till the end of the World and therefore how can they come by his body to offer in their Masse As for that they say it is easily to be come by because by the words of consecration the bread is transubstantiated into the body of Christ and the wine into his bloud is easily confuted by Saint Chrysostome Theodoret Pope Galasius and their Bishop Fisher Chrisostome saith t Chrisostome Ad Caesatima Monachum The bread when it is sanctified by meanes of the Priest it is exalted to the name of Lords body yet the nature of bread doth still remaine Againe he saith v Hom. 11. on Matthew The very body of Christ it selfe is not in the holy vessels but the mistery thereof is there contained Theodoret saith * Theo. in Diologue 1. The sacramental signes goe not from their owne nature after sanctification Pope Galasius saith x Gala. against Eutiches There leaueth not to be the substance of bread and wine nor the nature of wine Their Bishop Fisher saith y Fisher against Luther No man shall proue by the very words of the Gospell that any Priest in these our dayes doth consecrate the very body and bloud of Christ And a little after hee saith Neither is there any word found here meaning in the new Testament to proue that there is the true presence of Christs flesh and bloud in our Masse So that by this who seeth not how impiously they delude the ignorant in making them to beleeue that they haue the body of Christ in the Pixe or Priests boxe to sacrifice for their sinnes and cause them also to commit idolatry in adoring the bread for Christ 6 Now therefore Christian Reader forasmuch as thou heardest before that the holy Ghost maketh it a necessitie that so often as Christ is offered for sinne hee must as often be crucified to death it is cleare that the Papists necessitie of daily offering bringeth in with it a necessitie of daily crucifying and killing of Christ Wherefore in ordayning an order of daily sacrificers of Christ what else doe they but establish an order of daily crucifiers and killers of him in which therefore it is euident they shew themselues much more horrible and vile then Iudas did in betraying of Christ For notwithstanding Iudas for filthie lucre deliuered his Maister to be crucified yet did he not seeke to procure an order for the continuall crucifying of him neyther to iustifie his action did hee contend with the gaine sayers but with great horrour of conscience condemned it as euill and after a sort repented and brought againe the money the hier of his fact and deliuered it backe to the owners but these murtherers not onely contend for the necessity of that they doe but also haue receiued great summes of money oftentimes to sacrifice and consequently to crucifie Christ and yet haue they not by restoring any part thereof shewed so much as that signe of Iudas his outward repentance Moreouer it is very cleare that this their doings hath a farre worse effect then Iudas his action had for Iudas his action in respect of Gods determinate counsell furthered mans saluation but the necessitie of daily sacrificing for sinne vnder the Gospell vtterly ouerthroweth mans saluation Malac. 1.11 And yet notwithstanding they sticke not to say that this is that Sacrifice of the New Testament which the Prophet Malachie fore-tolde God had appoynted the Christian
as we know not he shall purge his Church and to that purpose shall stirre vp the spirits of his Elect. After which things saith she shall ensue such a reformation of the holy Church and such a renouation of the godly Pastors thereof that the very thoughts thereof maketh my spirit to reioyce in the Lord. And as I haue tolde you heretofore saith she the Spouse which is now altogether deformed ragged and â—orne shall then be adorned and decked as it were with precious iewels and chains And all faithfull people shall be glad when they are thus beautified with so holy Pastors Yea the very Infidells being drawne with the sweete smell of Christ shall repaire vnto the Catholike sheepfold and be conuerted to the chiefe Pastor and Bishop of their soules And this is it also which Gregory the Great Bishop of Rome did foresee as may appeare by these his words written in his nineteenth booke the ninth chap. vpon Iob The Church after the dayes of her afflictions shall afterwards notwithstanding be strengthened with great power of preaching And that it may yet more plainely appeare that our Nation of England shall beare some sway in this worke the aforesaid Dominican Frier in his sixt vision declareth that it was reuealed vnto him That the I le of Britaine should proue the chiefe receptacle of the Church of God and euen an Asile or Sanctuary to the Church of Rome in the time of the Turkish Persecution and as it were her nursing mother after she should come to be thus reformed and that the true Christian religion should be maintained especially by the blessed meanes of the people of the aforesaid Isle For As the title of his Vision saith the Translator is of the future state of the Church so the Vision it selfe doth beare how he did seeme to be together with some other persons in a small number in a certaine great ship not well appointed with Ruthers or Oares in the maine Sea and that the shippe came as it were of it selfe vnto a certaine Island whereunto saith he we being but a few had our recourse for refuge and safety Also to the like effect there is this prognosticall verse aledged by Ioannes Wolfius in the second tome of his memorable things in Latine thus Europa genit us terra vir iust us aequus Pastor erit Caeli claues non regna gubernans Pax erit toto surget concordia Mundo Vna Fides vnus regnabit in omnia Princeps In English thus A certaine wight equitable and vpright borne in Europe shall be the chiefe Pastor or Bishop of Christendome such a one as shall mannage and gouerne the Keyes of the kingdome of Heauen and not the Scepters of the kingdomes of the earth There shall be peace and concord in the world one Faith and Religion and once Prince imperially raigning ouer all Also their Paracelsus the German Hermite in his 26. Prediction maketh mention of an English Prince and his issue that shall more fully effect this worke of reformation And in an old Prophesie had out of the Pallace of wisdome in Rome and in another Prophesie of Sauanarola a Dominican Frier mention is made of a Prince of the name of Charles that shall strike a great stroke in this worke and shall bring to passe that in the end according to a Prophesie also of Nostrodamus Rome shall be ruled by her old Britannish head Cant. 5. quadrin 99. Quand Rome aurale chef vieux Britantique And saith Maister Iames Maxwell the Translater As the Italian Iesuite Heronymus Platus in the second booke of Religious life chap. 30. confesseth England to haue beene more fertill of conuerters of Nations and Countries to the Christian faith then any other Land else so is it not vnlikely but that God will haue the same Country to be more fertill of reformers of other corrupt Churches especially of that of Rome then any other Land whatsoeuer And that as there is in no one Country or Nation of the world to be found so many learned and eloquent Preachers nor so many compleat Diuines for Iudiciousnesse Ingenuousnesse and moderation and for fitnesse to deserue well for the peace of the Church as there is in England so it is like that God will honour this Island with the reformation of the Church of Rome and her daughters by sending forth from thence such godly iudicious zealous and moderate men as shall reclaime them from their abuses and restore vnto them their Primitiue puritie and integritie such as it was in the happie daies of Constantine the Great borne in great Britannie For saith hee To the same effect soundeth this prognosticall verse which was found in an old manuscript Iesse Rosa sanguis Bruti Portat Crucem Iesu Christi The Rose of England beareth and bringeth the Crosse of Christ to forraigne Lands Also as their Ioachim the Abbot writing vpon the 4.5.18.22 and 30. Chapter of Ieremy sheweth that there shall be certaine new Preachers of the Gospel in the Catholique or Vniuersall Church strong in faith and true in Doctrine whose Doctrine shall be open and free and that they shall preach Repentance both to the Greekes and Latines and conuert many of them to the truth so is there a certain Prophecie vttered in the yeare of Christ 1119. as writeth Matthew Paris in his 475. Page of this History which saith They that walke in darkenesse shall turne to the light and those things that were diuided and scattered shall be gathered together and vnited Also the same Abbot sheweth how that the Pope and his Prelates will rage against those whom God shall send to conuert them where hee writing vpon the first Chapter of Ieremy saith thus Such Doctors and Prophets are to be sent which shall not onely rebuke the people but also thunder out against the Priests and strike earthly and carnall hearts with all maner of plagues and put to silence the loftie and swelling Maisters who shall fight against the aforesaid Preachers which shall be reuealed as once did Iuda against Israel and the Iewes against Christ and his Apostles By meanes whereof the death of Philip the second King of Spaine in his Sericum mundi filum doth deliuer that The Lyon hauing the Rose and the Lillies in his armes shall vtterly destroy the Pope so as that afterwards there shall neuer be any more Popes And then all Christian Princes being at peace and vnitie it seemeth by a Prediction found in an olde Booke that they shall consent and agree to chuse out of all one excellent Man for learning and good life to be as a chiefe Moderator for the bringing all sorts of people in the whole world to one kinde of Religion and all Churches into one vniforme order For thus it is written in that Prophesie The afflictions of the Church and Clergie being passed and after so many great tribulations by the will of God a most holy man shall be chosen perfect in all manner of perfection
wrought Ergo c. THE ANSWERE 20 Heere hee noteth out Antichrist by three speciall miracles which he saith he shall worke which because no Pope hitherto hath wrought they cannot be Antichrist Touching the first namely that he shall make fire descend from heauen wee say That forasmuch as there is no time set downe when that miracle shall be wrought and that there remayneth a Pope and how many shall succeede him who can tell all which make the great Antichrist therefore till the full end and terme of their reigne and that it can be proued that not any one Pope euer wrought that miracle none of the predecessours are cleared from being Antichrist for we find throughout the whole Scriptures that whatsoeuer is done by any one of them is imputed vnto all 21 But as touching the true sense of those words diuers of the Learned doe conclude that by making fire descend from heauen is meant that he should doe such miracles and so great wonders as should as greatly preuaile to draw the people from God to himselfe as the fire that came downe from heauen at the prayer of Elias did preuaile to draw the people from Baall to God 1. Kings 18â—â— 38.39 and that it is no more meant that Antichrist should cause fire really to descend from heauen then in the eleuenth chapter that materiall fire should proceede out of the two witnesses mouthes and destroy their enemies or in the ninth chapter that out of horses mouthes should issue fire smoake and brimstone to deuoure men 22 Secondly he saith that Antichrist shall make the Image of a beast to speake We answere The text saith not of a beast but of The beast That is as the verse going before saith The Image of the beast which had the wound of a sword and did liue Which as Erasmus expoundeth was the Heathenish domination vnder the Heathenish Emperours of Rome Whose heathenishnesse was almost stricken cleane dead by the sword of the Spirit which Saint Paul Ephes 6. Ephes 6.17 calleth the Word of God which wound was afterwards salued but fully healed by that spirituall beast which the 11. and 12. verses of the 13. chapter of the Reuclation declareth rose vp in the Roman kingdome resembling Christ the Lambe for as the Text saith He did all that the first beast could doe before him Whereby hee brought the latter Domination so liuely to resemble the former as any picture or image could possibly be made to resemble any beast therefore by the second Domination vnder the Popes is meant that image which Antichrist should make to speake that is should cause to publish and proclaime that as many as would not be conformable to all the heathenish ordinances thereof as in the former Domination should be killed By which means it came to passe as who so will reade the latter end of the thirteenth chapter shall see that all were brought to be subiect to his Lore Now therefore whether we may vnderstand this great worke to be accomplished by a painted picture or carued image and that by that same image which Antichrist should make to speake should be meant the image of some carnall beast or whether this be not a meer carnall interpretation of theirs let the discreete Reader iudge 23 Thirdly he saith Antichrist shall faine himselfe to die and rise agayne which thing if any one of his places doe proue I doe heere promise to recant Wherefore as the Popes not working those three miracles actually are not thereby cleared from being Antichrist so do not these miracles proue Bellarmines Iew to worke them to proue him to be Antichrist Therefore let vs come to some further triall with them for the better finding out of Antichrist by the miracles which he shal work in which no better course can be taken then by searching out the place where he shal worke them for if he shall worke them in that one City or Nation of the Iewes then it is likely he shall be a Iew but if all the world ouer in the Cities and Nations of the Gentiles then it is more likely he shall not be a Iew but a Gentile Now as the 13. verse of the 13. chapter of the Reuel Reu. 13.13 saith of Antichrist Hee made fire come downe from heauen so the next verse saith By the signes which were permitted for him to doe hee deceiued them that dwell on the earth By which it is most apparent that Antichrist shall not worke his wonders in that one City of Ierusalem nor yet in that one nation of the Iewes but ouer a great part of the whole earth among the Gentiles therefore this proueth he shall not be a lew but a Gentile Againe Saint Iohn in his 16. chapter of the same Booke speaking of Antichrist and his miracle-monger and the place where they should worke their miracles saith And I saw three vncleane spirits like frogges Reu. 16.13 come out of the mouth of the Dragon and out of the mouth of the beast and out of the mouth of the false Prophet for they are the spirits of diuels working miracles to goe vnto the Kings of the earth and of the whole world Also in the eighteenth chapter that Angell speaking there of Babylon the seate of Antichrist saith With thine inchantments were deceiued all Nations By which then wee see that the case standeth cleare that Antichrists miracles shall not be wrought in that corner of the world among the Iewes but all the world ouer among the Gentiles therefore Antichrist shall not bee a Iew but a Gentile Also seeing wee our selues in this our age doe see how the Papists euery where incline themselues to miracles and that the Pope doth daily send his Seminaries abroad to worke his wonders all the world ouer by plaine experience wee may be bolde to say the Pope is that Gentile But they say no and who then shall decide the matter that shall hee whom they confesse to bâ—e indifferent betweene both Erasmus who hath thus written vpon the same place of the Reuelation k Erasmus What wonderfull tokens sayth hee haue beene wrought in the Papacie and to what end Christ himselfe did prophecie long agoe vnto his Disciples and gaue them warning of them Againe touching those three vncleane spirits which should deceiue the Kings of the earth and the greatest part of the world by their miracles he sayth l Erasmus vpon the 16. chap. The first is the diuellish Dragon the second is the beast at Rome the very right Antichrist the third is the false Prophet not one person but a whole order and multitude of Bishops and religious persons Monks Friers c. And a little after These are three such foule and vncleane spirits as none can be found more vncleane and yet do they worke miracles Wherefore then seeing that Antichrists great miracles are wrought in the Papacie the Sea of Rome and else where by the authority of the father of Perdition the Dragon of
as the mouth of a Lyon The spirituall Beast is onely said to haue two Hornes like the Lambe Vnder the first Beast Verse 11 was our Sauiour Christ and all his Apostles put to death as also many thousand Christians after them and almost all the Bishops of Rome for the space of neere three hundred yeares This corporall Beast was Heathenish Rome and Regiment which the Papists would make the World to beleeue the Angel in the seauenteenth Chapter onely called Babylon 2 The first Beast wee see is set forth in a visible shape to our corporall eyes the second in no shape therefore to be discerned with spirituall eyes onely it is said to haue two Hornes like the Lambe that is to say to seeme to haue the two Testaments the Law of God and Gospel of Christ to be the onely strength of his Kingdome and Priesthood as Christ himselfe had By which it is certaine that by this second Beast so resembling Christ is meant Christian Rome and her Regiment Now the first beast they confesse was well worthie the name of Babylon for that it did as well resemble old Babylon in tyranny Idolatrie and all manner of abominations as if it had beene the verie same therefore if wee can prooue that the second beast became so liuely to resemble the first beast as the first beast did the first Babylon then the case will stand cleare that the second beast is as well worthie the same name Now for proofe hereof what better Author can wee bring then the Angel himselfe who of the second beast saith thus * Some of our Writers haue doubted that because it is said he did all that the first beast did before him or in his sight that this cannot be meant of the Popes spirituall Regiment but the 20. verse of the 19. Chap. will shew them it is And he did all that the first beast could doe before him and he caused the Earth and them that dwelt therein to worship the first Beast that is commaunded all vpon the earth within his Dominions to lay to their helping hands with him to bring the Christian state into the first beasts forme and order and also to bring all the inhabitants within his iurisdiction to conforme themselues in reuerence and humble obedience vnto the same and so to worship the first beast in honouring his old Heathenish Ordinances by which it is without all contradiction the second beast is no whitlesse worthie the same name 3 But yet for more plainer proofe that by the second beast is meant the spirituall Regiment of Christian Rome let vs heare how Erasmus doth interpret those words of the Angel in the thirteenth Chapter his words bee these a Erasmus vpon the 13. Chap. 5. Sect. When as the Roman Kingdome after the time of Iulianus began to be diuided into East and West and to diminish for a season then began a new Roman Kingdome and iurisdiction namely the Popes pompe And a little after b Jbidem This Kingdome of the Papists tooke vpon it all the power of the first beast the Roman Emperour and compelled the Christians to Idolatrie and seruice of false gods vnder a pretence of honouring Christ and Saints By which it is most apparant that by the second beast is meant the Popish Christian Regiment of Rome And this is very sufficient for the prouing that by the two beasts in the thirteenth Chapter is meant the Heathenish Roman Regiment and the Popish Christian Regiment Now it requireth that we proue also whether by the beast mentioned in the seauenteenth Chapter which the Angel called Babylon the Mother of whoredomes and abominations of the earth bee meant Heathenish Rome and her Regiment vnder the Pagan Emperours or of Christian Rome and of her Regiment vnder the Popes 4 Erasmus hauing discoursed at large of the matters contained in the thirteenth fourteenth fifteenth and sixteenth Chapters comming to the seauenteenth Chapter he saith thus c Erasmus vpon then 7. chap. Sect. 1. One of the seauen Angels which spake of the second Kingdome and of the iurisdiction of Rome and of the beast with two Hornes commeth now againe and will speake more plainely So that he giueth vs to vnderstand The spirituall beast in the 13. chap. and that in the 17. chap. are one that the same beast in the thirteenth Chapter and that in the seuenteenth Chapter are both one Now we heard before by what sufficient arguments hee proued that by the second beast was meant Christian Rome and her Regiment but let vs also see by what inducements he is lead to affirme that that beast in the seauenteenth Chapter is the same The first motiue I take to bee this namely for that the same beast which the Angel in the fift verse called Babylon the Mother of whordomes and abominations of the Earth in the 8. verse he saw he had expounded to Iohn to be a Citie Euident notes to proue Christian Rome Babylon and in the ninth verse to be that onely Citie that compasseth within her seauen speciall Hills which was sufficient to perswade him that by the beast in the seauenteenth Chapter the Angel meant Rome Secondly to induce him to vnderstand that the Angel meant Christian Rome he saw the Angel spake of Romes estate in her latter daies for that so soone as he had declared vnto Iohn the beast to bee a Citie and with one and the same breath to adde these words which raigneth ouer the Kings of the Earth And also for that he saw him to preuent Iohn before in the twelfth Verse for vnderstanding them of Kings in his dayes in saying thus of them Which yet haue not receiued a kingdome but shall receiue power at an houre with the beast As also for that by these very words he declared vnto him that he did not speake of the first beast because that beast was then in his full power and raigned ouer both Iewes and Gentiles 5 Thirdly for that hee saw the Angell had declared vnto Iohn that those Kings which afterwards should rise vp with the beast should continue with her to the end of her dayes and should grow into so great hatred against her that they should pursue her to her vtter destruction For as in the twelfth verse he described those Kings by the similitude of tenne hornes so in the sixteenth and seuenteenth verses hee said vnto Iohn thus of those hornes And the tenne Hornes which thou sawest vpon the beast Reuelat. 17. are they that shall hate the Whore and shall make her desolate and naked and shall eate her flesh and burne her with fire for God hath put in their hearts to fulfill his will and to doe with one consent for to giue their kingdome vnto the beast vntill the words of God be fulfilled Fourthly the fourth verse of the seauenteenth Chapter inforced him to vnderstand the beast which the Angel there calleth Babylon the Mother of whordomes and abominations of the Earth to
first vsed to be done in such simple sort as is yet accustomed on Good-Friday and Easter euen with certaine Lessons before it But then Pope Celestinus put to the office of the Masse Thelesphorus Gloria in excelsis But Hilarius of Pictauia made Et in terra Samachus ordayned it to be sung The Salutations which by the tearme of Dominus vobiscum be made seauen times in the Masse were taken out of the Booke of Ruth by Clement and Anaclet and put in in their places Galasius made vp all the rest to the Offertory in the same order they be vsed except the Sequences and the Creede whereof Nicholas put to the first and Damassus the next according to the Synode of Constantinople Another added the Confiteor Gregory linked on the Offertory Leo the Preface Gelasius the great Cannon and the lesse The Sanctus blessed Sixtus and Gregory the Pater noster Sergius tacked on Agnus and Gregory the poste communion The closing vp of all with Ite missa est Benedicamus Deo gratias was Leoes inuention Now forasmuch as themselues witnesse that their Masse was but the inuention of man and not fully framed and finished of more then sixe hundred yeares after the decease of all the Apostles How vntrue must it needes be that Saint Peter and Saint Iames said this Masse or that the antiquitie thereof came from Christ and his Apostles Now that wee may see also whereunto it tendeth and know the better how to answer vnto it let vs obserue their owne definition thus they define it A propitiatory Sacrifice a Sacrifice to satisfie Gods iustice for sinne and to reconcile him and his people together by the daily or often offering the body of Christ for the sinnes of the quicke and dead 4 Now touching this definition wee are aduisedly to consider how it can possibly stand with the truth for if it be of necessity vnto saluation to haue the body of Christ daily or oftentimes offered for sinne then is it certaine that Christ by the Sacrifice of his death vpon the Crosse did not take it away and then are all these Scriptures confounded which denie it needfull to haue any more oblations for sinne or the body of Christ any more offered for the same namely where the Authour to the Hebrewes saith Chapter 10.14 Heb. 10.14 Heb. 10.1 Heb. 9.26 For with one oblation hath he consecrated for euer them that be sanctified and where hee also saith Chapter 10.10 We are sanctified euen by the offering of the body of Iesus Christ once made and againe where he further saith Chapter 9.26 Now in the end of the World hath hee appeared once to put away sinne by the sacrifice of himselfe Heb. 10.18 and also where he concludeth of this point thus Chapter 10.18 Where remission of these things is there is no more offering for sinne Wherefore if it be true that of necessity Christ must continually be offered for sinne then are these testimonies most vntrue but in that they are yea and Amen they most truly declare the definition of their Masse to be false and that the necessity of daily sacrificing for sinne is not grounded vpon the truth Also seeing that vnder the Gospell there must not onely be but one onely oblation for sinne but also but once offered and that by Christ himselfe the Papists are condemned for notorious heretikes that will haue so many thousand oblations and so many times offered by others For doe they not thereby make that one Sacrifice of Christ vpon the Crosse as insufficient for the taking away of sinne as the daily sacrificing the bodies of beasts and shedding the bloud of Calues in Moses Law which were daily offered because they serued onely for sinnes past and not for sinnes to come and therefore as the holy Ghost saith Hebrewes 10. made nothing perfect Wherefore who seeth not but that the bringing into the Church the necessity of daily sacrificing for sinne bringeth in with it the vtter ouerthrow of the efficacie of Christs death and bloud-shedding But forasmuch as the holy Ghost speaking of the daily offering of Christ for sinne saith Hebrewes 7.27 Which needed not daily as those high Priests to offer vp sacrifice first for his owne sinnes and then for the peoples for that did he once when he offered vp himselfe their daily sacrificing for sinne is not onely superfluous and vaine but also most hereticall and blasphemous 5 But what shall we say now haue they nothing to answere yea verily for thus in effect they say r Thomas of Aquine De venerable Sacra Alter cap. We acknowledge and confesse that Christ by the sacrifice of his death freed vs from the guilt of originall sinne that is from that one sinne of Adam but for the malediction of all our actuall transgressions that to be taken away by the blessed sacrifice of the Masse which being true then are wee more beholden to their sacrifice then to Christs sacrifice For if Christ by his sacrifice tooke away onely the guilt of that one sinne and left vs guilty of many thousand sinnes what hath he done for vs but the sacrifice of the Masse 1. Epistle of Iohn 1. chap. 7 verse which taketh away the whole multitude of our sinnes that is it which wee are beholden to indeede But how true it is that Christ by the sacrifice of his death and bloud-shedding cleansed vs but from that one sinne onely these words of Saint Iohn will make it plaine where hee saith 1 Epistle 1 Chapter 7 verse The bloud of Christ cleanseth vs from all sinne and also these words of Saint Paul Titus 2 Chapter 14 verse Titus 2 chap. 14 verse He redeemed vs from all iniquity and likewise these words where hee speaking of our condemnation by originall sinne and the restoring vs againe by Christ saith Romans 5 Chapter 16 verse om 5.16 ver Neither is the gift so as that which entred in by one that sinned for the fault came of one offence to condemnation but the gift is of many offences to iustification 5 Againe if it be true that the suffering and death of Christ serued but for the healing the wound of originall sinne and not also for our actuall transgressions then is not this true which the Prophet Esay saith Chapter 43.5 He was wounded for our transgressions he was broken for our iniquities the chastisement of our peace was vpon him and with his stripes we are healed Therefore it is very cleare that if the Papists doctrine be true the doctrine of the Prophets and Apostles are meerely false But if we shall beleeue them that Christ by his sacrifice vpon the Crosse did satisfie the wrath and iustice of God for one part and they by their sacrifice vpon the Altar for another part and so Christ with them and they with Christ as fellow-helpers and copartners together doe fully satisfie Gods iustice for all sinne how shall we beleeue the Prophet in another place where in