SacrameÌ„te after the coÌ„secration then it was before For the second person in trinitie beinge incarnate and remaynynge inseparablye vnitted to the father and to the holye Goste it muste neades be that the manheade of the same persoÌ„ beynge risen agayne from death is inseperablye vnited to the Godheade so that the Godheade is alwayes essentiallye presente wyth the bodye All thys is true but it foloweth not of thys that the Godheade is otherwyse presente in the bread after your consecration as you cal it then it was before bicause the bodye wherein Christe is incarnate is not nor can not be substanciallye presente there For that were as much to saye as that the body wherin Christ is incarnate is so mixed with the deite that it is in al places at once as the deitie is Whyche sayinge is agaynste the doctrine of Athanatius in the Creede that you synge and reade daylye in your prime Wherin he sayeth Deus et homo vnus est Christus non confusione substantie sed vnitate persone That is Christe beinge but one is boeth God and manne Not by the mixture of the substaunce but by the vnitie of the person If the substaunce therfore of God and man be not myxed togyther then is not the manheade so large to be in all places as the deitie is For of it owne nature it can be but in one place at once And thys is it that S. Austine speaketh â—d Dardaâ—ine of in thys wyse We muste beware that we do not so set vp the diuinitie of the maÌ„head that we take awaye the veritie of the bodye For it is not consequent that the thyng that is in God should be so in all places as God is For the scripture doeth moste truelye recorde of vs that welyue moue be in hym and yet be we not in all places as he is But man is in God after one sort and God is in man after an other sorte After a certain peculier sorte For one person is boeth God and man and boeth are one Christe Iesus In all places in that he is God but in that he is man in heauen If thys be not sufficiente heare yet more of the same Augustine As concernynge hys manhode he was in earth and not in heauen where he is nowe when he sayd No man ascendeth into heaueÌ„ sauynge onelye the sonne of man whyche is in heauen who dyd also descende from heauen I passe ouer here manye testimonies of the auntiente doctours wherby is manifestlye declared the locall nature of the body of Christ and that it is nore can no more be in all places at once now then it myght when he yet liuinge vpon the earth But perchaunce you wyl not be ashamed to saye that it myght euen then be in all places at oâ—ce For in verye dede your Articles declare no lesse but that you thynke it to haue bene in .xiii. places at once the nyghte before he suffered Whych thyng graunted it must nedes foâ—owe that it beynge a mortall bodye myghte be and was in manye places at once But to satisfye you in this matter I would you should thorowlie scanne the wordes of Christe to his Apostles when he told them that Lazarus was deade For youre sakes sayeth he I am glade that I was not there Now thinke you by these wordes dyd christ ieste wyth hys disciples or dyd he speake in earneste If he meaned good fayth by them as I suppose you wyll saye that he dyd howe can you denye but that his body was then locall and coulde not be in all places at once For if he dyd not ieste wyth hys disciples in these wordes he meante none other thinge by theÌ„ but that hys disciples shoulde beleue him to be God for that aboue the nature of man he beynge absente knew without any mannes relation that Lazarus was deade And so the verye wordes do sounde For he addeth That you maye beleue As he shoulde haue sayed and as the texte lyeth in dede I reioyse for your sakes that youre fayeth maie be confyrmed in the opinion of my diuinitie knowynge that I was not ther presente in body and canne tel you of the death of Lazarus wythout relation of anye that was ther. Now tel me if Christ might haue bene in many places at once in his maÌ„head what should it haue holpeÌ„ the fayth of the Apostles to saye that he was not there This matter is to manifeste Wherefore I thyuke it but waste laboure to go aboute to make the daye brighter For thed aye birdes can holde theym selues contente wyth thys lyght As for the lurkinge night byrds that fle the lyghte the encrease of lyghte shoulde but driue them into darcker corners Wherefore I shall desyre the Lorde of hys infinite mercye to open theyr eyes and to take the vaile from theyr hertes that they maye be able to abyde the lyghte and to receyue into their hertes the trueth of Goddes worde confessynge wyth the fayethfull meÌ„bres of Christe that the sonne of God the seconde person in trinitie is and euer hathe bene God equale with the father and the holy Gost And that although as he is God he can not be conteyned in anye place but is immense increat almighty and euerlasting Yet as he is man he is and muste neades be in one oâ—ely place at once and beinge ascended into heauen is locally ther and not here as he was locallye here and not there before hys ascention Thys is oure fayeth in Christ Iesus the onelye sonne of God whome we honoure and beleue to be honoured neythere in the mounte of Samaria neyther in Hierusalem but in spirite and veritie Wherefore when you saye come oâ—te into the deserte for loe there Christe worketh miracles in our blessed Ladyes chapel And when you saye knele downe before the pyxe for lo ther is Christe reallie presente we say vnto you that our shepeherde Christ hath geuen vs warnynge to be ware of you wherefore we wyll not beleue you But we beleue confesse that he sytteth on the right hande of God the father wher he muste be honoured in spirite tyll he come to iudge the quicke and the dead and that no diuine honoure oughte to be geuen to any creature in heauen earth or in hell Shaxton The fourth Article THe churche by the ministration of the prieste offereth daylye at the masse for a sacrifice to almyghtye God the selfe same bodye bloud of our sauiour Christe vnder the fourme of breade and wyne in the remembraunce and representation of Christes death passion Crowley Before I canne saye anye thynge in thys matter I muste knowe what churche it is that doeth as you saye offer vp thys sacrifice by the ministration of the prieste Is it the same churche that offered vp Christe on the crosse or is it the churche that was redemed by that sacrifice If it be the same churh that offered vp Christe on the crosse then it is the congregation of the wycked For so sayeth
the Prophete The wycked haue persecuted me But I am sure you wyl say it is the churche that was redemed by that sacrifice that offreth it vp now by the ministration of the prist Here I might axe of you how you coulde proue to me either by the scriptures or by auncieÌ„t doctors that the churche redemed by that sacrifice may offer it vp agayne so often to the entente to redeme theÌ„ selues therebye But to that you wyll answere that they offer it not vp for theyr redemptioÌ„ for they were redemed once for al. Yet wyl not I be suffised wyth thys answer For I am sure you say in the caÌ„non of your masse these wordes For the redemption of the soules of thy churche But I wyll not muche contend wyth you in this matter bicause I am fully perswaded that your own conscience crieth out againste you therin Shew me I pray you therfore some one sentence of the scripture or of the aunciente Doctours that maye seeme to mayntayne youre assertion You wyll perchaunce recite me the wordes of Paule to the Hebrues say inge Euerye prieste is ready dayly offering vp sacrifice for sinne This maketh so much for your purpose that if you reade the nexte senteÌ„ce folowing you shal sone se it marreth all youre market For it foloweth Which can neuer take awaye synne If that whiche is offered vp by the prieste can neuer take awaye synne theÌ„ is it not the same that was offered vpon the crosse for that toke away sinne yea and was of force to take awaye al the synnes of the worlde But to what purpose shoulde it be to make manye wordes aboute this texte seyng that it is manifeste that Paule doeth here speake of the priestes and sacrifices of the old lawe onelye and not of anye sacrifice to be offered amonge christians Yea not muche after the words cited he is not afraied to say that ther is no more sacrifice to be offered for sin Yet bycause you Sacrificers are wonte to wreste this place as it is manifeste that you haue done manye other I thoughte it good to gyue you a wound with your own weapon And now I shal despre you to hearken to the wordes of the same Paule to the coÌ„trarye of your Article whyche are these No man can offer vp a greater sacrifice theÌ„ hym selfe Youre prieste therefore can not offer vp Christe in sacrifice bycause Christe beynge offered vp muste nedes be the greateste sacrifice and so canne he not be when a prieste sacrificeth hym for if the priest sacrificed hym selfe he should be the greatest sacrifice that he coulde offer for no manne can offer a greater sacrifice then hym selfe Yea God requireth non other sacrifice of vs but our selues as writeth S. Paule Geue your Roma .xii. selues a lyuynge sacrifice to God And the Psalmisse The sacrifice that God accepteth is a penitente spirite a contrite and humble hert Wherby it is manifeste that the coÌ„gregation redemed by the sacrifice offered on the crosse doth not nor can not offer vp this sacrifice you speake of For as Paule writeth he can not be offered vp but he dyeth Wherefore he offered hym selfe once for all bycause he coulde dye but once Yet graunte he myght die euery day would you thinke that to be his church that wold kil him euerye day I thinke not vnles you take Iudas the Iewes to be of his churche not wythstaÌ„ding the one betraied him whoÌ„ the other crucified Thus se we that the churche of christ knoweth of no sacrifice that they offer by the ministration of the prieste But they make theyr own meÌ„bres a liuely sacrifice to God as Paul willeth theÌ„ to do And knowynge theÌ„ selues to be the kynglye priesthod that Peter speaketh of they do as Saynte Augustine sayeth boeth vowe and gene theÌ„ i. Peter .ii selues vnto God Offeringe vp them selues vpon the aultare of theyr hertes nothynge The .x. boke â–ª De ciuitate dei regardynge the fonde inuentions of youre idle braynes wherby you go aboute to offer Christe to hys father agayne Hauynge not onely no suche commaundemeÌ„t in the scriptures but greate plentye of manifeste scriptures and saynges of the moste auncient doctours to the contrarie But I suppose you regarde neyther of them For you are as it semeth whollye addycte to your whoryshe mothers doctrine and that maketh you writ so circumspectlye teachynge two contraries in lesse then six lynes of your Article of thys sacrifice For you say fyrst that it is the self same that was offered on the crosse and at the laste you saye it is done in the remembraunce thereof Nowe tell me I praye you whether the thynge remembred and the remeÌ„braunce of the thing be not coÌ„trary The Artiters cal theÌ„ Relatina and therfore most coÌ„trary EueÌ„ as the maister the seruaunte the father the sonne such other For in respecte of his maister the seruaâ—te can by no meanes be maister nor the sonne a father in the respecte of hys father As you say therfore it is the remeÌ„braunce of the sacrifice done on the crosse Ergo it is not the selfe same sacrifice Shaxton The .v. Article THe same bodye and bloude that is offered in the masse is the very propiciation satisfaction for the sinnes of the worlde for asmuch as it is the selfe same in substauÌ„ce that was offered vpon the crosse for our redemption And the oblation and action of the prieste is also a prayse and thankes geuyng vnto God for his benefites and not the satisfaction for the synnes of the worlde For that is onelye to be attributed to Christes passion Crowley If I had not sufficiently declared in your fyrst seconde and thirde Articles that the sacrament is not the selfe same in substaunce that was offered on the crosse then ought I in this place to be occupied therin For I perceyue you point vpoÌ„ sure hold ther. But forasmuch as I haue made it so plaine that you can not take any handfast ther I shal desyre you to learne to turne this sentence and say For asmuch as that body and bloud which is offered in the masse is not the selfe same in substaunce that was offered on the crosse for our redemption it is not nor can not be the propiciation and satisfaction for the synnes of the worlde And if you be not yet satisfied as concerâ—ynge the fyrste I pray you reade and vnderstande the wordes of Peter Act .iii. wrytten in the Actes of the Apostles Repente you of your erroure and returne that youre synnes maye be wyped awaye That when the tyme of the refrigeration from the syght of the Lorde shall come and he shall sende the same Iesus Christe whyche hathe bene before preached vnto you whoÌ„ heauen muste nedes receyue vnto the tyme of restitution of all thinges whych God hath spoken by the mouth of al hys holy Prophetes frome the begyâ—nynge If heaueÌ„ must needes receiue him vntyll such tyme as that day shal come wherin the Lord
shall restore al thynges then muste we know after what maner heaueÌ„ shal receyue hym For after some maner he lefte not heauen when he descended to be incarnate nor the earthe when he ascended in the syghte of hys Apostles but was is and euer shall be boeth in heauen earth and hell But as S. Ad Dardanum Augustine saieth as he was manne he was in earth and not in heauen wher he is now when he sayed no man ascendeth into heauen sauynge the sonne of man whyche is in heauen whiche also descended from heauen And in thys respecte shal he come from heauen to iudge the worlde For otherwyse he is here already and euer hath bene If we therefore wyll not wyllyngelye shut vp the eyes of our conscience agaynste the manifest trueth we muste nedes graunt that the very naturall bodye whyche was borne dyed and rose agayne is also ascended from the earth to heauen hath froÌ„ that time bene is and shal be there to the day of hys comming to iudge the world WherupoÌ„ it must nedes folow that the prieste can by no meanes offer in the masse the selfe same substauÌ„ce that suffered on the crosse for our redemption In the residue of your Article you seme to denye that you affirmed before For here you say that the oblation done by the priest is not the satisfaction for the synnes of the worlde for that is onelye to be attributed to the passioÌ„ of Christ But if the oblatioÌ„ done by the prieste be not the satisfaction for the sinnes of the world theÌ„ is it not the offering vp of the self same substaunce that was offered on the crosse For the offerynge vp thereof was and is the satisfaction for the sinnes of the worlde But if you wyll saye that the action of the prieste is not the offerynge vp of the selfe same substaunce that was offered on the crosse then wyll I saye that you denye the fyrste parte of your Article which is that the bodye and bloude offered in the masse is the very 〈◊〉 for the synnes of the world I wil also therupoÌ„ deny that it is any sacrifice at al. For a sacrifice caÌ„ not be without the offering vp of some thing And other thing is ther none offered in the masse theÌ„ that whyche you call the selfe same substaunce therfore if it be not offred ther is nothing offered And therof it foloweth that it is no such sacrifice But I knowe you wyll say that you meane by the oblation and action of the prieste the prayers and thankes geuynge whiche he offereth and so it is a sacrifice of praise thaÌ„kes geuing Wherunto I answere that if there be anye prayer or thankes geuyng offered in thys action they are not the whole no not the tenth parte of the action if they be compared wyth the crossynges whysperinges doukynges and other the iuglynge iestures of the prieste in the same action Wherefore if it shoulde be named aryght it should be called a iuglyng cast not a sacrifice of praise thankes geuinge For al such actioÌ„s oughte to beare the name of that which doth most abound therin But in very dede if it were vsed aryghte it myght ryght well and ought to be called the sacrifice of prayse and thankes geuynge for that it were theÌ„ the preseÌ„t consalation of our weake coÌ„scieÌ„ces putting vs out of dout that we are the tru meÌ„bres of Christ vnited knit togither in him by the might of God in our hertes thorowe the fayeth in Iesus Christe whereby we receyue iustice and are made partakers of all hys iustice and deseruinges no lesse then we are made partakers of that Sacramentall breade and wyue at the receyuynge whereof we render prayses and thankes euen frome the verye bottom of our hertes desyerynge the eternall father neuer to suffer vs to be vnthankeful for the inestimable loue that he declared towardes vs in that he spared not to geue hys onelye sonne euen vnto the death of the crosse for oure sakes Shaxton The .vi. Article THe saied oblation or sacrifice so by the prieste offered in the masse is auaylable and profitable boeth for the quicke and the deade although it lyeth not in the power of maÌ„ to limit how muche or in what measure the same doeth auayle Crowley If I were not fullye perswaded that in the time that you writ these Articles other els subscribed vnto them for thei seme to be boltes of wynchesters quiuer the good spirite of God had lefte you and the euyll spirite was entred as into Saul the fyrst king â—ynges .xvi. of Israell I coulde not meruayle inoug he at your greate obliuiousnes herein For in the laste Article we spake of you sayed that the satisfaction for the synnes of the world was to be attributed to the passion of Christe onelye and not to the oblation or action of the prieste in the masse For you sayd that it was but a sacrifice of praise and thankes geuynge to God for hys benifites And nowe yé saye that the oblation afore named so offered vp by the prieste in the masse is auaylable borth for the quicke and the deade althoughe it lye not in the power of man to lymet howe muche nor in what measure it auayleth I can not se therefore but that you are so forgetfull that you forget in thys Article the thyng that you spake of in the last Yet bicause you shal haue none occasion to thinke me partial in thys matter I shal take euery thynge to the most anauntage for youre opinion that maye be And then shall I by the ayde of God declare your confuse opinions so plainlye that you your self shal dislike theÌ„ I doubt not Fyrst you might say that in this article you mene of that oblation or sacrifice that you cal the bodie and bloud offered in the masse whiche you saye is the selfe same that was offered on the crosse and then it is and muste nedes be auaylable and profitable for the quyche and the dead because it is the satisfaction for the synnes of the whole worlde whych you saye in the ende of your laste article is to be attributed onelye to the passion of Christe Wherfore to make thys your meanyng is to deny that which you said before I would therfore thynke it beste for you to saye that you meane here of the oblation and action of the prieste whyche you call the sacrifice of prayse and thankes geuyngâ— and then I shall despre you to tell me what profitte it is that commeth to the quycke and the dead by thys sacrifice Perchaunce you would saye that although it be not a full satisfaction for the synnes of the worlde yet is it a meane whereby the soules of them for whome it is done do emoye the satisfaction made by Christe on the crosse For so do some of youre doctours teache sayinge that it is the applycation of the merytes of Christ to the sayers hearers and biers thereof But amongeste all
done that you solde me into these quarters for God sente me hyther before you for your healthe And a lyttle after he sayeth not thorowe youre aduise was I sent hyther but by the wyl of God et c. Pharao also whose wyckednes Exodi .ix was moste aboundaunt what heareth he in the scripture For soeth euen thys For thys purpose haue I ordeyned the that I myght shewe my power vpon the that my name mighte be tolde thorowout al the earth And what sayth the Lorde to Moyses Go in to â—harao For I haue hardened his hert the hertes of his seruauntes that I may worcke Exod .x. these my wonders vpoÌ„ him that thou shouldeste reporte to thy sonne to thy neâ—â—wes howe ofteÌ„ I ouerthrewe the EgyptiaÌ„s and wrought my woÌ„ders amonge theÌ„ And you shall knowe that I am the Lorde What scripture caÌ„ be more plaine theÌ„ this Shall we patche out these places with God suffered Pharas to hardê his herte bycause in the .viii. chap. it is said WheÌ„ Pharao saw that he had rest he hardened his hert gaue no hede to Moyses and Aaron as the Lord had coÌ„maunded No God forbid For if we shoulde trifle out of the scriptures on suche sort what maner of God shoulde we make the Lord Forsotheuê as vncertaine in al his doinges as we are oure selues in ours But we must graunt boeth these scriptures to be true For God by his eternal predestinatioÌ„ hardened the hert of Pharao he being the vessell of wrath in his wickednes hardened his own hert What saye we then to Iudas was he not predestinated to betraye Christ Yes forsoth euê as Christe was ordeyned before to be betraied And therfore he calleth him he son of perdicioÌ„ And as possible as it was that christ shold not die on the crosse so possible was it that Iudas shold not betray hym And as possible as it is that the sayeynges of Gods prophetes should not come to passe so possible is it that Iudas shoulde not betraye Christe For the Psalmist had sayed of hym Let hys Psal â—viii aud cvii. place be desert and let there be none to dwel in it and let an other take hys ministration But here begynne the freewyl men to besturre them and crye out vpon suche priuate exemples to proue Gods vniuersall predestination We haue vniuersal scriptures for our parte saye they declarynge that God would haue all men saued and come to the â— Timo .ii. knowledge of the trueth Whereunto I answere that youre vniuersall scriptures are not so vniuersal but that all your scriptures notwythstandynge God may wyl the greatest numbre to be damned For where saynte Paule sayth that God wyll haue all menne saued he meaneth not euerye particular persoÌ„ for theÌ„ could none be damned for asmuch as Gods wyll must nedes be done but his meaninge is that God refuseth no degre of men neyther estate but accepteth all asyke Neythere doeth he accepte Iewe or gentyle but accepteth of al nations estates such as he hath written in the boke of lyfe Apoca. xvii But if vniuersall scriptures be so muche estemed amonge you lette vs se whether we haue avie for our part Murmur not among your selues sayeth Christe for no man can come vnto me except my father drawe him Iohn .vi. Compare thys no man wyth youre euerye man and then tel me whych of them is most vniuersall Your euery man stretcheth to as manye of all nations kinredes tonges estates and degres as are written in the boke Rom .viii. of lyfe And our no man stretcheth to all theÌ„ that be not written in that boke Boeth therfore must be measured by the wordes of Paul to the Ro. We know saith he that to suche as loue God all thynges Apoca .xiii. do worke togither into good to them I say whiche beynge sanctified are called accordyng to the purpose For such as he knewe before he predestinated to be the lyuelye Images of his son to the enteÌ„t that he might be the first begotteÌ„ amoÌ„g mani brethreÌ„ And such as he predestinated those he called And those whoÌ„ he called he iustified And those whoÌ„ he iustified he glorified What shal we then say to these thinges If God be on our syde who shall preuaile agaynst vs. c. And againe Ephe .i. Blessed he God and Ephesi .i. the father of oure Lorde Iesus Christe who hath blessed vs in all spirituall blessynges in heauenly thynges in Christ euen as he hath chosen vs in hym before the creation of the worlde that we shoulde be holy vndefiled in his sight in charitie Who also predestinated vs to be sonnes of adoption vnto hym thorow Iesus Christ accordynge to the purpose of hys wyll c. Yet haue we mo scriptures of thys kynde if these satisfie you not And fyrst hear what Eclesi .xxxiii. is reade in Ecclesiastiens the sonne of Syrach All men are made of the grounde and out of the earth of Adam In the diuersitie of studye hath the Lorde disseuered them He hath disseuered them and chaunged their wayes Some of theÌ„ hath he blessed and exalted some he hathe sanctified and claymed them to hym selfe and some of them he hath cursed and made lowe and put them oute of theyr estate Like as the claie is in the haÌ„d of the potter and all the orderyng therof at his pleasure so are â—â—en also in the hand of hym that made them so that he maye geue theÌ„ as it liketh him best Now marke what Solomon writeth in Prouer .xvi Prouer .xx. Prouer .xvi hys prouerbes Man deuiseth a waye in his hert but it is the Lord that ordereth his steppes And againe The Lorde ordereth euerye mans goinges for what maÌ„ can vnderstand hys own waye And yet againe The lottes be cast into the lap but the fall staÌ„deth in the Lord. Nowe herkeÌ„ to Esai who saieth in the persoÌ„ of god I am the Lord ther is none other Esai .xlv. It is I that created the light darknes I make peace trouble Yea eueÌ„ I the Lorde do al these thinges And a little after Wo be vnto him that chideth with hys maker the potsharde with the potter Saieth the claye to the potter what makeste thou Or thy worke serueth for nothing Wo be vnto him that saith to his father Why begettest thou And to his mother Why hearest thou Are me of things for to come coÌ„cerning my sonnes put me in remeÌ„braunce as to wchinge the worckes of my handes I haue made the earth created maÌ„ vpoÌ„ it Wyth my haÌ„des haue I spred forth heaueÌ„ geueÌ„ a coÌ„manÌ„demeÌ„t to all the hostes therof I shal wake him vp with rightuousnes ordre al his waies To coÌ„clude thus saieth Ieremie I know Ieremi .x. Lord that it is not in mans power to ordre his own waies nor to rule his own steppes goinges And after al this Paule writing to Timothe saith thus He that deliuered vs