you gather that the body of Christ which he saith was the Sacrifice that was offered was not the naturall body of Christ but his mysticall body because he saith the Martyrs and it were all one He saith not so not that they are all one or the same but that they are of the mysticall body of Christ which whole mystical body is offered there to God in the offering of his naturall body for there are speciall memories of euery sort of the Saintes in heauen of the Soules in Purgatory of the Catholiks in earth The bread wine also in which his said naturall body and bloud are consecrated are such things a Au tract 26. in Ioan. Quae in vnum rediguntur ex multis as of many cornes and grapes are brought into one loafe and cup Water also b Cyp. epi. 63. to signifie vs againe béeing mingled with the wine Herevpon he saith in the same c Aug. ciu li. 10. c. 6.20 worke that in the Sacrament of the Altar it is shewed to the Church that in the oblation which she doth offer her selfe is offered And that aswell she by him as he by her is vsually offered And therefore it can not be thought that this naturall body there offered is offered to the Martyrs or to the Church as the Paganes and Manichées did charge the Christian Catholikes vpon their offering of that naturall body ouer the shrines of Martyrs You might therefore haue gathered as well that the Body which he offered vpon the Crosse was not his naturall body but his mysticall body the Church because in offering it there for his Church he offered his Church to God with it Reade De Ciu. li. 10. ca. 6. and there you shall sée that he sheweth how the workes of mercie are a sacrifice item a person consecrated to God Item our body Item our soule Item tota ipsa redempta Ciuitas hoc est congregatio societasque sanctorum the whole redeemed Citie it selfe that is the congregation and societie of the holy which he calleth vniuersale sacrificium An vniuersall Sacrifice And that after all these metaphorical Sacrifices he distinguisheth from them all not onely the Sacrifice of the Crosse but also the Sacrifice of the Altar which you confounde with that vniuersall Sacrifice not considering that he so often calleth it the one and the singuler Sacrifice of the Christians Besides these Pur. 361.293 you haue two places out of Tertullian and Ireneus The former sheweth you say what was the chiefest Sacrifice that they did offer to wit Prayer The other likewise sheweth that by the name of the Sacrifice of the Church he meaneth not the Sacrifice of the Masse which they call propitiatorie for the sinnes of the quicke and the dead but the Sacrifice of thankesgeuing and prayers Tertul. in Apol. Tertullian telleth there the Gentiles in defence of the Christians first what thinges they prayed for in the Canon of the Masse to wit for their Romane Empire among other thinges the place goeth here before cap. 9. pag. 197. Then why not to their Goddes Haec ab alio orare nō possum quā c. These thinges I cannot praye for of any other but of whom I knowe that I shall obteyne them quoniam et ipse est qui solus praestat c. For both he it is who onely doth geue them and I am he to whom is due to obtayne being his seruant which worship him onely Then also why not with their blood Sacrifices of fat calues c. qui ei offero opimam et maiorem hostiam quam ipse mandauit orationem de carne pudica de anima innocente de spiritu sancto profatam which offer to him a fat and greater host that which he himselfe commaunded to wit prayer pronounced out of a chast body out of an innocent soule out of an holy spirite Where in the name of that Prayer he comprehendeth all that is saide and done in the Masse of the faithfull which to this day also the Priest therefore beginneth saying vnto vs after the Gospell Dominus vobiscum Oremus Let vs pray and immediatly goeth to the bread and wine Hier. epist ad Euagriū c. Because this pure Sacrifice is made celebrated with Prayer ad Presbyterorum preces Christi corpus sanguisue conficitur Christes body and bloud is made by the Priestes prayers saith S. Hierome and because euen the old house of those Leuiticall bloud Sacrifices also was called Mat. 21. Isa 56. Domus orationis The house of prayer And as Tertullian setteth out agaynst the impure Paganes the puritie of the Church in her Sacrifice so doth S. Irenée set out the same against the Iewes and Heretikes Iren. li. 4. cap. 34. Mala. 1. to shewe that the pure Sacrifice in Malachie is offered by her alone quoniam cum simplicitate Ecclesia offert Because the Church offreth with simplicitie of faith hope and charitie whereas the Iewes hands are now full of bloud and all the Synagogues of those olde Heretikes helde the bread and wine to be of an yll creation For this cause he telleth them that the conscience of him that doth offer beeing pure doth sanctifie the Sacrifice and causeth God to accept it as comming from a friend And that the Sacrifices do not sanctifie a man Non enim indiget Sacrificio Deus for God doth not neede a Sacrifice so as néede should make him glad of it as it maketh a begger glad whether the giuer be a friend or a foe And do not we say the same Can any Heretike pleade as vpon our verdite that he pleaseth God in offering to him bread or wine yea or also the body it selfe and bloud of Christ so as all Priestes doe in their Caluinicall Communion no lesse then we doe in the Masse And yet the Sacrifice of it selfe is suche as pleaseth God and sanctifieth the offerer but for his owne indisposition Like as Baptisme of it selfe would cleanse the conscience Heb. 9.10 though oftentimes it doth not for fault in the receiuers of it For it is not the worthines of men but the worthines of Christ whereof the owne and proper vertue of his Sacramentes and of his Sacrifice both of the Altar and of the Crosse dependeth Motiue 35. 25. Monkes My 25. Demaund noteth that these Heretikes haue cutte off from the Church her best and perfectest member to wit Monkes and Nunnes who were so common in the Primitiue Churche that to bring all to the fashion of the Primitiue Church as they pretende they shoulde haue made all to be Monkes rather then none to be Monkes And Fulke doth nothing here but helpe our side in that he * Ar. 29.85 Pur. 87.297.250 Hic cap. 9. often reiecteth Monkes Heremites Anachorites Canons Fryers Nunnes graunting them no place in the Churche of Christe partely by an argument ab authoritate Ephes 4. negatiuè whiche I aunswered here in the 24. Demaunde treating of Bishoppes Priestes and
them that receiue them You quote for this also 1. Cor. 10. but you haue no such thing there And touching your argument it holdeth aswell against the working of Christes passion For how should that worke of his geue grace if faith be requisite in vs Is not this a witty demaund trowe you I haue aboue alleaged manifest Scripture Cap. eodē pag. that Christ washeth vs both by his bloud and also by baptisme Those are the instrumentes which his mercy Tit. 3. vseth in this worke As for our faith all other actions they are not instrumentes they are not workers they are onely dispositions though necessarie dispositions as the drines of the wood is a disposition but it is the fire that worketh True it is and the Scripture saith it that by beléeuing and by other good actions we worke our owne saluation Philip. 2. as by way of meriting but it saith not that we worke the effect of any Sacrament as our regeneration when we are baptized our Corroboration whē we are confirmed our cibation when we are housled though our faith and other vertues be necessary therein that by our indisposition we do not put obicem Christes passion as it did both merite and worke all so to our déedes it giueth vertue to merite to the Sacraments it geueth vertue to worke Thus the Scripture teacheth and thus the Catholike Church beléeueth what soeuer you meane by your Church Pur. 241. when being told by D. Allen that the bloud of Christ maketh mens works meritorious you tell him agayne that the Church of Christ abhorreth that blasphemy By al which is reuealed your manyfold ignorance in that you say Pu. 35.155 The meane on Gods behalfe by which we are made partakers of the fruites of Christes passion and so grafted into his body is his holy spirit of promise which is the earnest and assurance of our inheritance who worketh in vs faith as the onely meane by which the righteousnes of Christ is applyed vnto vs. Ephe. 1. And as for the Sacramentes which you seeme to make the onely condites of Gods mercy we are taught in the holy Scriptures that they are the Seales of Gods promises giuen for the confirmation of our faith as was Circumcision to Abraham when he was iustified before through faith Rom. 4. Here are diuers poyntes of Caluinisme boldly affirmed two places of Scripture quoted for them but how falsely and fondly I shall easily declare S. Paule Rom. 4. declareth that it was a seale or cōfirmation on Gods part that also the vncircūcised shall be iustified by faith because with Abraham béeing so iustified Gen. 15. he entred afterwarde Gen. 17. such a bargayne As we may likewise say Mat. 16. that it was a Seale that we are blessed by cōfessing Thou art Christ the sonne of the liuing God because S. Peter being for the same confession blessed had also the keyes of heauen geuen him in reward And as this would serue vs well if they which haue the keies after Peter should say that none are blessed but they so the other serued well when they which were Circumcised in flesh after Abraham did say that none were iustified but they Is this to say that all men are iustified before they come to the Sacramentes and that all Sacramentes be Seales of such a matter yea or so much as that all Iewes were iustified before they came to Circumcision and that Circumcision it selfe was to them a Seale of such a matter This is your euident Scripture this is your necessary concluding vpon it Goodly geare forsooth that for it we must leaue the Catholike Church and her guyde the holy Ghost and go to schole to Caluine Other poyntes of your ignorance are about the Holy spirite of promise You saye it is the meane to make vs partakers of the frutes of Christes passion Item the meane to graffe vs into his body Item that it worketh in vs faith By all which you declare that you know not what the Spirite of promise is and that you are no conferrer of Scriptures together how muche soeuer you bragge thereof Varietie of matter bréedeth prolixitie against my wil though of euery one I say neuer so litle which I beséech the gentle Reader to consider Otherwise in this matter I might lay together so many Scriptures as would fill the most gréedy that is Briefly Christ the day he ascēded as often afore both he The Spirite of promise Sac. of Confirmation and S. Iohn Baptist and the Prophetes namely Ioel said And I sende the promise of my Father vpon you Luc. 24. And he commaunded them not to returne home into Galilée but to exspect in Ierusalem his fathers promise which you haue hard quoth he of my mouth for Iohn baptized with water but you shall be baptized with the holy Ghost not many dayes hence to wit the tenth day off béeing Whitsonday They had faith afore and they were baptized afore and therefore graffed into his body afore though not fully baptized not fully graffed and yet they were to receiue this spirite this promise as being not the meane c. but the very greatest fruite of Christes passion the complement of baptisme the full ingraffing into his body which is his church yea the very inheritance it selfe For the inheritance is the Fathers promise Rom. 4. and so in Genesis and in all the Olde Testament And this spirite is as you heare the Fathers promise called therefore of S. Paule the earnest of our inheritance because it is the full first fruites thereof And therefore so farre as the Gospell goeth so farre alwayes goeth this spirite together with it to the Iewes Act. 2. to the Samaritanes Act. 8. to the Gentiles Act. 10. As to this day in the Catholike Church where the same Gospell continueth it is still giuen to all the baptized by imposition of the Bishoppes handes Marke it well it quite ouerthroweth your new inuented Gospell wherein after faith and after baptisme you giue not this spirite euen also your owne place to the Ephesians Cap. 1. condemneth you for there it is said to the Ephesians that first they heard the word of trueth the Gospell of their saluation then that they beleeued in Christ and then after beleeuing you were sealed with the holy spirite of promise which is the earnest of our inheritance If this be not playne ynough conferre Acts. 19. where the very storie of it is reported concerning twelue Ephesians who were baptized with Iohns Baptisme afore S. Paule came vnto them and then were taught by S. Paule that they must beleeue in Iesus Which when they heard they were baptized by some minister of S. Paules in the name of our Lord Iesus Et cum imposuisset c. And after that Paule him selfe laying his hands ouer them the holy spirite came vpon them By this litle the Reader may iudge who findeth out in déede the meaning of Scripture by plaine conference of other Scriptures who
And the same answere take you to that you obiect to vs in like sort againe in one of the places aboue noted saying Of the Colliridianes you learned to make Images of the virgin Mary and worship them and her with offering of candles c. as they did of cakes c. Epiph. li. 3. Haer. 79. These Collyridianes heresie was this that certayne women at a certaine solemne time of the yere certaine dayes together did decke a square table and vpon it Offerebant panem c. They did offer a cake in the name of Mary as if Mary were eyther a God or a Priest and women her ministers to sacrifice for her So saith Epiphanius confuting thē at large and shewing that women could neuer sacrifice and that none but one is to be adored as God though our Lady be moste honorable Sit in honore Maria Pater filius Spiritus sanctus adoretur Reuera sanctum erat corpus Mariae non tamen Deus My purpose is here but to answere else if any man desire testimonies for our Images for our vse aboue them he may reade D. Saunders booke and many other of that matter It is inough for me here that Fulke him selfe hath acknowledged Supra ca. 3. pag. Tertullian to hearse it as a thing then vndoubted that our crossing of our selues which is a making of Imagesa nd a great religion to the same commeth vnto vs from the Apostles by tradition And because we are thus come from Images to the Sainctes let vs heare what more you haue against the Fathers and vs in that behalfe ij Of Inuocation of Sainctes and worshipping of their Reliques You remember since the thirde Chapter that by your owne report the true Church counted Vigilantius an heretike for denying the Inuocation of Saintes and the worshipping of their Reliques of which and of their Images againe Supra pag the case is all one But now you will proue that the Churches opinion rather was heresie for thus you say to vs for that matter Ar. 21. Of the Ossenes you receiued the superstition of Reliques for they vsed to take the spittle and other filth from the bodyes of Marthys and Marthana which were of the seede of Elxai that is In peregrinatione religion ergo great Sainctes with them and vsed them to cure diseases as Erasmus witnesseth at Caunterbury were kept the clowtes that Thomas Becket did occupie to wipe of his sweat to blow his nose on which were kissed as holy Reliques and thought also to be holsome for sicke folkes Epiph. li. 1. Tom. 1. Haer. 19. This againe maketh as much against our Reliques as the Valentinians Crosse against our Crosses and the Carpocratians Images against our Images Epiphanius telleth that this Elxai was in Traianus time a great master of that sect and that Marthys his kinswoman and Marthana his sister In the Ossenes countrey were adored in their life time as Gods Pro dijs adorabantur c. Because they were of the said Elxai his stocke quarum etiam sputa c. which womens spittle also and other filthes of their bodies the foresaide heretikes in that countrey tooke to them in auxilium videlicet morborum as to cure diseases nihil tamen efficiebant but yet without any effect at all As for Erasmus he knoweth nowe if he did not afore what it is to haue Religion in dirision and you may remember from whose body were caried to the sicke Sudaria vel Semicinctia Act. 19. and their diseases and euill sprites went awaye therewith Open your mouth also against those Napkins and call them likewise Clowtes for sweat and for the nose Or rather doe you applie them with good counsaile to your disease also Chris To. ◠De vita Bab contra Gentiles as S. Chrysostome applieth them and the Reliques of the Martyr Babylas together vnto the Paganes declaring thereby most excellently that Christ must néedes be God séeing he coulde geue such passing power to the clothes and bones of his seruaunt Ar. 22. You say moreouer to vs Of the Cayanes you learned to call vpon Angels Epiph. li. 1. To. 3. haere 38. Those heretikes worshipped Cain Iudas such like litle estéemed Abel such others yea and some of them also Christ him selfe They said also that none could be saued vntill they had gone through all sinnes And therfore committed all abhominations referred them to this Angel that Angel with this inuocation O tu Angele vtor tuo opere O tu potestas ago tuā actionem O thou such an Angell I worke now thy worke O thou such a power I now do thy actiō And this with them was called perfecta cognitio Epip Haer. 26. 21. 27. euen doctorship it selfe They agréed in this with the Simoniani Gnostici and Carpocratite who in their beastlines directed the like most horrible inuocations to God him selfe whom they termed Patrem vniuersorum Which is as substantiall an argument against all inuocation of God as the other is against the inuocation of Angells Simon Magus was you know in the Apostles time He inuented many heauens and many names of Angells placing these in this heauen and those in that heauen with sundrie sacrifices for men to offer by them that they might so bée brought at length to the Father of all And that none might otherwise be saued Epip Haer. 21. except he learned hunc mysticum ductum this mysticall passage and howe to offer suche Sacrifices by those Angels to the Father of all Against these fables it is that S. Paule instructeth the Ephesians and Colossians in those two Epistles so like in wordes also Colos 2. that no man deceyue them with those inuocations of Angelles Religion non tenens caput not holding the heade Iesus Christ But otherwise holding hym for the heade that wée are brought to the Father by the holye Angells as by Christes ministers Hebr. 1. who séeth not in the Scriptures in infinite places And so doth the Churche make all her petitions all through Christ our Lorde Per Christum dominum nostrum to none shée commendeth her otherwyse neyther in heauen nor in earth so doe we all praye and desyre to be prayed for one of another Apoc. 1. Apo. 4. v. 5 5. ver 6. with Heb. 1 ver 14. Apo. 1. ver 16.20 Heb. 3. ver 1. Apo. 19.22 Apoc. 3. and so prayed S. Iohn saying Grace and peace to you from God the Trinitie and from the seuen Spirites that are before his throne and from Iesus Christ according to his humanitie putting Christ in the last place that he myght so more hansomely adde the rest which he had to saye there of him And this in that verye booke out of which the Protestantes abuse two places against the worshipping of Angells forgetting also where in the same booke God doth promyse to make the obstinate Iewes to come and to adore before the feete of one Angell Et
afore doubted of by some Referring them to the .10 Chapter a Cap. 10. de 45.46 such errors as he layeth to the later Popes personally because they concerne not the whole Churche as neither the pretensed Arrianisme of Liberius in old time b Cap. 10. dem 38. such errors also as he layeth to vs now in respect of our shauen beardes rounded heades with other like taken as he saith of certaine old heretikes because he him selfe also counteth these but small matters Therefore I say reseruing these to their proper place we haue here no more but foure or fiue to speake of j. Touching the bodies of Angels One he reporteth thus Ar. 90. The second Councell of Nice determined that Angels and soules of men had bodies were visible circumscriptible and therfore might be paynted And this it affirmeth to be the iudgement of the Catholike Church Con. Nice 2. Actio 5. I answere you mispeport the matter for it is not the Councels determination no nor saying also but the saying onely of Ioannes Bishop of Thessalonica rehearsed in the Councell amongst many other authors with this admonition giuen after it to the Councell by Tharasius Bishop of Constantinople that they consider hereby the madnes of them that ouerthrew the Images of our Lord and of his vndefiled mother séeing this holy father doth shew that Angels also may be paynted And touching Ioannes him selfe his error is not so great as your ignorance maketh it saying If this be not to induce an error to make men beleeue that Angels and spirites haue bodies visible and circumscriptible there was neuer any error since the world began Soft man you go to farre other maner of errors you may remember haue bene since the world began which might not be defended as he defendeth his saying to the Gentill with whom he there talketh of Angels ipsa Catholica Ecclesia sic sentit The Catholike Church so thinketh quibus animas nostras adiungo To whoÌ„ I ioyne also our soules that they are pardie intellectuall Heb. 1 of psa but not altogether vnbodily and inuisible as you Gentiles do say but of a thin and ayrie or fierie body as it is written His Angels he maketh spirites and his ministers burning fyre And by the Catholike Church what he meaneth he straight declareth saying So thought And so Pâ— must put 〈◊〉 rather to errors of primitiuâ— Church many of the holy fathers we know as Basilius Athanasius Methodius and they that holde with them qui stant ab illis signifying that some other Catholikes helde otherwise Aug. â— cap. 5 And not only S. Augustine numbreth it amongst the things That without sinne a man may be ignorant of and therfore néede not cum discrimine with perill to be affirmed or denied or defined but also to this day no such determination or declaration of the question is made as the a Thâ— in q. d moni best also do graunt to condemne the assertion as hereticall though b Coâ— sub Iâ— cap. 1 â— sufficient to count it nowe temerarious and erroneous ij Touching the Popes superioritie ouer the Councell But the next error of our Church is I trow vnanswerable being such a one also as not only sheweth vs to erre but moreouer depriueth vs of al certentie of truth Mary that in déede must be séene vnto as you tell vs saying that we haue nede to lay our heades together about it Ar. 63.85 And this it is Your Canonistes and Diuines he saith be not agréed about the chiefest articles of your Religion that is 1 Whether the Pope be aboue the Councell or the Councel aboue the Pope 2 Whether the Pope may erre and not the Councell or whether the Councell may erre and not the Pope And what then These two The Popes determination and the Councels determination being the rules of truth in your religion and not agreed vpon how can any truth be certayne in your Church Agayne by and by after You Papistes some holding of the Pope and some of the Councell as rules of truth can haue no ground nor certentie of truth Therefore if you woulde haue me or any man to be of your beliefe first determine how I shall know when I am in a right beliefe And that be all which troubleth you me thinketh I should be able to satisfie you or any other reasonable man as you are if I say that you may know and that by the consent of both these parties that you are in a right beliefe when you holde those determinations that without controuersy are ioyntly the determinations both of the Pope and of the Councell together as the determinations of the Councell of Trent and of all other Councels without controuersie confirmed by the Pope Other Councels that are certayne not to be confirmed by him or also not certayne to be confirmed by him no man wil binde you to beléeue them or at the least not before it be certayne and so are you easily answered though it be supposed the matter to be so vncertayne amongst vs as you make it But now how much more if it be not so For how do you proue this disagréement The Councell of Ferraria and Florence determined That the Pope was aboue the Councell and that the Councell might erre And Eugenius quartus that gathered the Councell of Ferraria and Florence was of the same iudgement All this I graunt Now what haue you for the other side The Councels of Constance and Basill determined That the Councell was aboue the Pope and that the Pope may erre Let this also be graunted And Martinus quintus the Pope chosen by the Councell of Constance was of the same iudgement Nay syr whoe there that you proue not nor neuer shall proue but onely that a Sess vâ—… Con. CoÌ„ … Martinus quintus at the petition of the Polonian Ambassador confirmed those determinations alone of the Councell of Constance which were agaynst the errors of Wiclefe Hus and Hierome of Prage And that b Sess 4 Con. Ba … Nicolaus quintus to auoyde much confusion ratified the collations of Benefices and such like thinges done in the Councell of Basill And that c Sess 16 Con. Ba … Eugenius quartus did no more but declare that from the beginning to a certaine time the same of Basill was Legitimum Concilium a lawfull Councell and lawfully continuated But otherwise as concerning the determinations and decrées of it neither Eugenius nor he that d Ar. 91 you name to wit Nicolaus confirmed it yea Leo decimus afterwarde in his e Sess 〈…〉 Lateran Councell most expresly reiected it comparing it to the seconde Ephesine Synode commonly called Lestrice whiche was repealed afterwardes by commaundement of Pope Leo the first in the Councell of Chalcedon Go now and say still in your vayne spirite of childish insultation Gentle master N. reconcile me these togeather This triu … vvanteth â—â—thing but 〈◊〉 victorie because
body before the generall Resurrection If that be so manifest what els was it then but the rest of his soule that Martha would haue Christ to pray for when she saide thus vnto him But also now I know that whatsoeuer things thou shalt aske of God God will graunt thee To whiche purpose also some auncient writers expound that place But to alleage places is not my intent here it is onely to answere your allegations And now hauing done with all your negatiues we are come to your affirmatiues ij Ab authoritate Scripturae affirmatiue First about certayne foundations of Purgatory and prayer for the dead For breuitie to speake ioyntly of Purgatory and of relieuing the soules that be there your affirmatiue allegations against both are leuied by you partly at the foundation of them partly at the two them selues And the foundations béeing diuerse you haue both seuerall shot agaynst the seuerals and also one common shot against all or many of them in common To eche sorte I shall with the helpe of God whose cause it is make answere most easily and most truely The distinction of Veniall and Mortall sinne And first D. Allen declareth out of the Doctors Pur. 126.127.128 what sinnes may be purged in Purgatory to wit not onely such as are Veniall of their owne nature but also suche as are mortall of their owne nature so that they were in Gods Church remitted afore Fulke sayth that This is manifestly ouerthrowen by the worde of God euen from the foundations For the foundation of this doctrine is the distinction of veniall and mortall sinnes Not so syr the doctrine is that mortall sinnes by the Churches remission become as veniall and you graunt it your self saying All sinnes except certayne of which your good exceptions I shall say more anone by Gods mercy are pardonable or veniall Thus you graunt the doctrine and yet you graunt not the foresaid distinction therfore the distinction is not the foundation of that doctrine but the doctrine may stand well without it But yet for other causes we must be content to sée what you alleage against the distinction The worde of God playnely determineth that euery sinne is mortall deserueth eternall death seeme it neuer so small So you say and you alleage thrée places for it The first Cursed is euery one that abideth not in all thinges that are written in the Lawe to fulfill them Deut. 27. I syr but find you in the Scripture no other Curse that is to say payne for sinne but eternall death Is it not written Cursed is euery one that hangeth on tree yet hāging on trée or crucifying Deut. 21. Gal. 3. is not eternall death Agayne euery one in that saying is meant by the Apostles exposition not of Christians but of them onely whiche trust in the lawe for it selfe who in déede can neuer attayne to no remission neither of their mortall nor of their veniall sinnes But we that holde of Christ and of his spirite are in case alwayes to receiue remission whensoeuer we sinne venially 1. Ioan. 1.3 for so we can But we can not sinne mortally holding I say Christ and his spirite And therefore if we do sinne mortally at any time depriuing our selues thereby of Christes spirite the remedie is to séeke for the same agayne by the Sacrament of penaunce and then are we in good case agayne as before Your other two places are these The soule that sinneth shall dye Ezech. 18. and The rewarde of sinne is death Rom. 6. S. Iames giueth vs the meaning of these suche like places where he saith Peccatum verò cum consummatum fuerit generat mortem Iac. 1. Sinne when it is consummate gendreth death But not so soone as it is gendred and yet it is sinne as soone as it is gendred Therefore some sinne there is which yet gendreth not death Marke the order Deinde concupiscentia cum conceperit parit peccatum peccatum verò cum consummatū fuerit generat mortem First commeth the temptation of our concupiscence as it were of a lewde woman Secondly concupiscence when she hath conceiued by obteining some light consent beareth sinne venial sinne Mary thirdly Sinne when it is consummate by our full and perfect consent yéelded vnto it gendreth or bringeth foorth death if the matter be of weight accordingly For els that the lightnes of the matter as an idle worde bringeth not death he sufficiently signifieth in saying that in a weightie matter the lightnes or imperfection of consent doth it not Whether after sinne remitted payne may remayne Now to another foundation to wit That culpa the fault both in Venial and in Mortal sinne may be forgiuen of God and of his Church and yet some payne though not eternall be owing for it sometime so that the same must in such case be in this life eyther payde or pardoned or els in Purgatory it wil be exacted Pur. 45. This is against Ezechiel saith Fulke What time soeuer a man doth truely repent the Lord doth put al his sinnes out of his remembraunce You might haue done well to quote the place where Ezechiel so saith ad verbum The trueth is that in a moment the repentaunce may be so great that there is no more remembraunce at all But Ezechiel if you meane the 18. Chapter speaketh of a longer time so that The wicked man must repent him of all his sinnes and keepe all Gods commaundementes and do right and iustice and then vita viuit non morietur when the day commeth to rewarde euery one according to his workes here He shall liue not dye All his iniquities that he worked I will not remember saith God for his iustice that he wrought he shall liue For otherwise who knoweth not those voyces Psal 24.78 Lord remember not the sinnes of my youth and Lord remember not our old sinnes Are they not the words of men which had already repented them acknowledging neuerthelesse that God may yet remember them Againe you say It is against Dauid Pur. 45.46 Psal 102. The Lord hath remoued our sinnes from vs as farre as the east is from the west Who may not say this for béeing remoued frō eternall damnation although he haue yet to abide neuer so much temporall punishment Howbeit those words as the whole Psalme are not spokē of the time of our first receiuing againe into the fauour of God by absolution but to magnifie his mercy in our finall restitution which shal be at the later day For which cause the Church very aptly singeth that Psalme vpon the feast of Christes Ascention Also out of the New Testament you say The Publicane Pur. 43. the Prodigall childe the Debters all clearely remitted do playnely proue that God frely forgiueth iustifieth rewardeth the penitent sinners without exacting any punishment of them for answering of the debt satisfying for the sinnes abusing his fatherly clemēcie Luk. 7.15.18 You speake here very indefinitely as though God
vnto litle but religion is profitable vnto all things hauing promise of this present life and of the life to come Now what Scripture conferre you to shew that by bodily exercise he meaneth fasting and abstinence from wine or flesh The thing is playne if we marke and conferre no more but the words of this place it selfe that bodily exercise is that which is done for the body to preserue it in health in this present life to the which most men yea priestes and bishops sometimes are too much giuen mispēding much time in walking riding hunting hawking and such like for the preseruation of their bodies and litle or no time at all in spirituall exercise that is to say for the preseruation and increase of their soules in godlines religion wheras the same notwithstanding is as we know by Gods promise in diuers places of holy Scripture profitable both to that litle which they séeke for by such bodily exercise that is to this present life in so muche that many holy Ermites Monks liuing continually in such exercise haue passed the age of a hundred yeres and also which is incōparable to the life to come And therefore S. Paule absteined and fasted him selfe to auoyde eternall damnation as your selfe confessed a litle afore Ne reprobus efficiar least I become a reprobate 1. Cor. 9. saith he and not onely that but also to get coronam incorruptam a crowne incorruptible And the place is much to be noted for conference with this place which we haue in hande because he there calleth it his running and fighting that he did so sharply vse his owne body saying that he did therein imitate the schollers of bodily exercise to wit the runners in gole and fighters at barriers who to make them selues more nimble actiue absteine from all things and yet no more but to winne a corruptible crowne being as litle a thing as that litle that he speketh of to Timothie or rather much lesse though of some estéemed much more such present glory I say compared with this present life and health thereof Thus you sée by conference most manifestly what is bodily exercise and that you cleane contrary not knowing white frō blacke take it for fasting abstinence for that exercise I say which the Apostle there opposeth to it and counteth spirituall or exercise vnto Godward Which spiritual exercise as S. Paule so his disciple also S. Timothie vsed in like champion maner Amongest other poyntes of it to kéepe him selfe chast he absteined wholly from wine drunk nothing but water though being maruelous weake of body Whervpon the Apostle like a tender father writeth vnto him 1. Tim. 5. Kepe thy selfe chast by other exercise but do not yet drinke water but vse a litle wine for thy stomake thy often sicknings Which place againe you depraue say that the Apostle writeth this vnto him assuring him that such bodily exercise profiteth but a litle Pur. 76. No syr I haue shewed you what the Apostle calleth bodily exercise and that he counteth this to be exercise vnto godlines and that it profiteth so much as importeth besides this life which is but litle the auoyding of damnation the winning of a crowne in heauen Howbeit for al that they which are weak of body must runne wrestle as they may Timothie must consider that he is excéeding féeble and therfore not alwayes to drinke water onely and yet withal that he is young and therfore not to be very bold of wine but vse a litle only The measure of al is as S. Paule hath taught vs 1. Cor. 9. to tame the pride of the body to subdue it to bring it vnder that it be not our maister that it be our seruaunt neither rebelling against our commaundement nor fainting in our necessary worke Which measure is set prescribed so as it might in generall by his Spirite and by his Spouse who prophecied of such prescript fasting like to the fastes prescribed by S. Iohn to his disciples Mat. 9. as also of the Pharisées and Filij sponsi the children of the Bridegrome do fast them howsoeuer the children of Aerius of Iouinianus do breake them contemne them blaspheme them So much of Good-works now to the Sacramentes About the Sacramentes in generall Of the Sacramentes in generall first you say Pur. 450. We beleue that there are but two Sacramentes of the New Testament Baptisme and the Lords Supper instituted by Christ 1. Cor. 10. You meane belike the beginning of that chapter wher it is said that the Israelites were in Moyses baptized in the Cloude and in the Sea and did eate and drinke of Manna of the Rocke Are those the sacraments of the new Testament instituted by Christ Again suppose they are what a reason is this In that place we reade of two Supra pag. ergo there are but two It is no good Logike you sayd your self in this chapter aboue to conclude negatiuely of one place of Scripture This is not conteined in it therefore it is not true For we reade as playnly yea more playnly of the other fiue sacramentes in other places as of Confirmation Ioa. 7. of Penance Io. 20. of Extreme vnction Iac. 5. of Orders Mat. 26. of Matrimony Mat. 19 and of most of them in many other places also That they be Sacraments I cōfesse we reade not there no more do we 1. Cor. 10. or any where els reade that the other two be Sacramentes but that we gather of that which we reade and as wel in the fiue as in the two This is inough yet for further satisfaction the studious may cōsider that S. Paule 1. Cor. 10. had iust cause to mention those two or three figures onely For his purpose there is 1. Cor. 9.10 to warne vs that it is not inough that we be entred within the barres but that we must afterward runne and fight coragiously to winne the prise Therfore he nameth these Mosaical mysteries that were figures of the Sacramentes which we began withall to witte Baptisme and the complement of Baptisme which is Confirmation the Eucharist which thrée were then commonly and yet be at once ministred adultis at their first entring into the Church as it is manifest in antiquitie Infra ca. .12 and may be gathered Heb. 6. Now then what reason is it to trie the number of the Sacramentes by that place as though because those be at the first entrance therefore there be no more in the whole course nor in the end nor to gouerne the knights nor to encrease them nor to saulue them Pur. 450. Moreouer you say of the Sacraments in generall We beleeue that they giue not grace ex opere operato of the work wrought but after the faith of the receiuer and according to the election of God 1 Cor. 10. Againe And how should the Sacrament giue grace of the worke wrought if faith were requisite in
exauditions partely of curinges are done in so much that the bodies of Geruasius and Protasius Martyrs which laye hidden so many yeares they were Martyred in the Apostles time were reuealed as if they will aske they may heare of many vnto Ambrose and that at the same bodyes one that had bene many yeares blynde very well knowen in the Citie of Millayne receiued his eyes and eye sight Or because such a man had a dreame and such a man in Spirite heard a voyce that he should not enter into the side of Donatus or that he should goe out from the side of Donatus Where hee addeth of these miracles and visions saying Whatsoeuer suche thinges are done in the Catholike Church therefore they are to be allowed because they are done in the Catholike Church otherwise not be they done in Donates side or in Luthers or in Caluines Non ideo ipsa manifestatur Catholica quia haec in ea siunt But not therby is the Catholik church made manifest because these things are done in her You translate it that she is not proued therby as though S. Augustine said that also true allowed Miracles visions wherby in the Scripture also it selfe we sée Christ him self and so many other things purposely proued lacke weight and fashion of iust probation Whereas in deede he saith no more of theÌ„ then he saith of Scripture which is obscure not that it wanteth authoritie to proue the Church but that it doth not make the Church manifest requiring therfore the Donatistes to bring such Scripture as needeth no interpreter Sicut non eget interprete Which we alleage saith he out of so many most manifest places for the Church beginning at Hierusalem and thence growing on continually ouer al Nations euen till Domesday Such Scriptures do make the Church manifest but so do not obscure Scriptures vntill the interpretation be allowed Neither Miracles and visions vntill they be allowed Now the Donatistes would none of the Catholike Church in their time but both we and you confesse it And therefore when we alleage the Miracles done in it you haue not to except agaynst vs by this place of S. Augustine And that againe because we also do apeale with him to such the same Scriptures for manifest triall of the Church so that my vâ—ry first demaund is therof though we vse also other probations to shew that Scripture and all is for vs and nothing for you As he also doth where he saith to the Manichees vpoÌ„ the same matter Aug. coÌ„ ep Fund ca. 4. In Catholicae Ecclesiae c. Many things there be which in the Catholike Churches lappe most worthily do keepe me There keepeth me Consensio Consent of peoples and Nations There keepeth me Authoritas Authoritie by Myracles begon nourished by Hope by Charitie encreased by Antiquitie made firme and sure There keepeth me Successio Sacerdotum Succession of Priestes from the very See of Peter the Apostle to whom our Lord after his Resurrection committed the feeding of his sheepe euen to the Bishop that now is There keepeth me finally Iohn 21. ipsum Catholicae nomen the very name Catholike which not without cause among so many Heresies this Churche alone hath obteined Ista ergo tot c. These then so many so great most deare bonds of Christian calling do wel keepe the man that beleueth in the Catholike Church although as yet he vnderstand not the truth which he beleeueth To which place of S. Augustine you pretend to answere saying vnto vs All this you will say maketh exceding much for vs Ar. 69.70 yea but heare that which followeth Apud vos autem c. But with you Manichées and Protestantes where there is none of these to allure me and keepe me sola personat veritatis pollicitatio there ringeth onely a promising of trueth Then to your purpose as you think quae quideÌ„ si tam manifesta moÌ„stratur c. Which trueth if it be shewed so manifest that it can not come in doubt is to be preferred I graunt before all those things by which I am holden in the Catholike Church And what of this By this you may playnly see quoth you that though Consent and vniuersalitie Antiquitie Succession and the name Catholike be good confirmation when they are ioyned with the truth yet when a truth is seuered from them it is more to be regarded then they all As though S. Augustine graunted that the trueth might be seuered from them Where he playnly saith also moste sincere wisdome syncerissimam sapientiam that is truth and vnderstanding of it without all corruption to be in the said Catholike Church though the Heretikes will not beléeue so muche but thinke that the Catholikes are grosse heades and blind folowers of mens commaundements But them selues though destitute of all that should moue any man to be of their side yet to haue the truth most manifestly and without all doubt For that cause S. Augustine ioyneth with them in that booke and answereth their foundations as I do yours in this booke shewing that all this glorious talking of trueth is but winde of vayne words One such place more you alleage twise to the same purpose Ar. 14. Pur. 203. De pastoribus cap. 14. To a strayshepe seeking the Church what say you Syr Donatist Partis Donati est Ecclesia The peece of Donatus hath the Church Reade me that out of the Scriptures out of the Shepeheards voyce For out of them do I recite Ecclesiam toto orbe diffusam The Church which is not any mans piece but beginning at HierusaleÌ„ spreadeth ouer al the world Sed illi codices tradiderunt But thou sayst such men trayterously deliuered the holy bookes to Dioclesians ministers and suche men offered incense to the Idols such a one and such a one Quid ad me de illo de illo What is that to me of such a one such a one quia nec de illis vocem pastoris annuntias For it is thy selfe that accusest them But tell me the Shepheards voyce if that voyce accuse one I beleeue it alijs non credo other accusers I do not beleeue Sed acta proferes But thou wilt bring foorth Court rolles wherein their crimes are registred Acta profero And I also bring foorth Court rolles wherein the same mens innocencie is registred Credamus tuis crede tu meis Shall we beleeue thine beleeue thou mine also Non credo tuis noli credere meis I do not beleeue thine and I geue thee leaue also not to beleeue mine Auferantur chartae humanae sonent voces diuinae Let mens Court papers be remoued and let Gods sayings be rehearsed Ede mihi vnam Scripturam pro parte Donati Geue me one place of Scripture for the piece of Donatus or of Luther or of Caluine or of any other broken piece Audi innumerabiles pro orbe terrarum But for the Church of the whole world I am ready to rehearse innumerable
they call the Creator counted him an yll one and so likewise all his workes to be euil and our bodies not to ryse againe But this cannot stande with the Eucharist sayth Ireneus Et li. 4. c. 32 li. 5. séeing there to make an oblation to the father the Creators creatures that is bread and wine are taken and made the body and bloud of Christ and our fleshe is nourished to incorruption of the same body and bloud But oure doctrine sayth he is consonant to the Eucharist in the oblation Offerimus enim ei quae sunt eius for holding Christes father to be the Creator we offer to him the thinges that are his whereas the Heretikes cupidum alieni ostendunt eum doe make him gredy of anothers for that he hath commaunded an oblation to bée made to him of the Creators Creatures him selfe not béeing the Creator Et Eucharistia rursus confirmat nostram sententiam and againe the Eucharist in the receiuing coÌ„firmeth our doctrine of the resurrection congruenter communicationem vnitatem praedicantes carnis spiritus considering that agreable to it wee teach ioyning and vnion of flesh and spirite quemadmodum enim qui est a terra panis praecipiens vocationem dei â—am non communis panis est sed Eucharistia ex duabus rebus constans terrena caelesti sic corpora nostra percipientia Eucharistiam iam non sunt corruptibilia spem resurrectionis habentia For like as the bread which is of earth receiuing Gods inuocation that is the wordes of Consecration now is not common bread as in substance also it was before but Eucharistia consisting of two thinges one earthly which before he called carnem the flesh of Christ vnder the forme of earthly bread as also S. Augustine aboue page calleth it earth both in that forme and also in his owne forme the other heauenly which before he called spiritum because it is the Godhead so also our bodies receiuing the Eucharist now are not corruptible hauing hope of resurrection and therfore now consisting as it were of two things so as the Eucharist doth earthly and heauenly flesh and spirite Which his comparison is very excellent yet as all comparisons and similitules vnlike in some things because the heauenly thing is in the Eucharist in re in déede in our bodies onely in spe in hope And there it is a substance to wit the Godhead here but a qualitie to wit the glory of the resurrection Againe the earthly thing there to wit Christes flesh is vnder the forme of the former coÌ„mon bread without the substance of the same here the earthly thing to wit our flesh after receiuing is vnder the forme of the former corruptible bodies with the substance yea and also with the corruptibilitie of the same bodies The likenes for which he made the comparison is betwéene the two receiuings and the operations of the two things receiued For the bread receiueth and our bodies receiue though againe differently And the words of consecration which the bread receiueth worketh marueilously and the Eucharist which our bodies receiue worketh marueilously though againe differently as I haue said Your last Doctor is Theodoret Whose words you say be directly against Transubstantiation If they were so Pur. 307. Theod. in poly mor. dial 2. it were nothing to the matter in it selfe as I tolde you in the beginning of this Chapter and specially this béeing suche a matter as some auncient Father all yet agréeing vniuersally vpon the Reall presence might be ignorant of considering that some late scholemen also after the Church had declared for transubstantiation of the bread thought notwithstanding that they might holde some part of the breads substance to remayne either the matter as it doth in all substantiall transmutations of nature or els the substantiall forme vntill this last Councel at Trent declared therfore further that the Church meaneth by Transubstantiation the turning of the whole substance of the bread into the substance of the body and the whole substance of the wine into the substaÌ„ce of the bloud of Christ Sess 13. ca. 4. But because I there saide that your Apostasie hath no patron at all among the old Doctors in no article so inexcusable it is both of you and of your folowers and that remembring well at the same time this place of Theodoret you shall heare what I can say thereunto although the Lutherans might better alleage it then you First the Catholike asketh Mystica Symbola quae deo a dei Sacerdotibus offeruntur quorumnam dicis esse Symbola The mysticall likenesses which Gods Pristes do offer to God that is the body and bloud of Christ vnder the formes of bread and wine Whose likenesses be they The Eutychian Heretike answereth The likenesses of the bodie and bloud of our Lord in their owne formes Thereupon the Catholike inferreth Ergo our Lords bodie in his owne forme is yet also a true bodie and not turned into the nature of Diuinitie though filled with Diuine glorie Oportet enim imaginis esse exemplar archetypum for an image must haue a paterne that is The Heretike there thinketh that the example of these misteries maketh rather for him and saieth Nay rather As these likenesses of our Lordes body and bloud Alia quidem sunt are one thing before the Priestes Inuocation to wit bread and wine but after the Inuocation are turned and be made other things to wit Christes bodie and Christes bloud So also our Lordes body after his assumption is turned into the diuine substance being therefore extant no more in his owne forme The Catholike answereth saying Nay you are caught in your owne nette Neque enim signa c. For the mysticall signes do not after consecration depart to sense as you teach of Christes body after his ascention from their nature For they abide to sense in their former substance and figure and forme and may be seene and felt as before IntelliguÌ„tur autem ea esse quae facta sunt creduntur But to vnderstanding though not to sense and to faith they be the things which they are made adorantur vt quae illa sint quae creduntur and they be adored by inclination and prostration as we heard afore out of S. Augustine because Fulke sayth here Not by any knocking or kneeling as being in deede the things which they are beleued Thus it is in the Mysteries béeing liknesses or an image Therefore the veritie in like maner saith he that is our Lords body in heauen habet priorem quidem formam c. Hath pardie the former forme and figure and circumscription and to say all at once the bodies substance though it be after the Resurrection made immortall and incorruptible and sitting at Gods right hande and adored of all creatures Meaning as you sée by substance of the bread and substance of the body all that is externall as figure forme circumscription c. Which we in Englishe do by a like
then with you in ten and namely to declare the effect of the Sacraments according to the Councell of Trent Sess 8. c. 7. which in another place you cite to such as receaue thē Fiftly argumentes néede not you say playnly The spirituall Priesthood is common to al Christian men and women Pur. 450.451.299 1. Pet. 1. as true it is and against all other Priesthood of any Christian men you say in the same place There is no Priesthood to offer sacrifice propitiatorie but onely the Priesthood of Christ according to the order of Melchisedech Heb. 7. By and by after making vs as in a great absurditie to say Christ is not onely our high Priest according to the order of Melchisedech For euery hedge Priest is of the same order Why you call thē hedge Priests looke you But this cannot be denyed that in the Scriptures and in the Primitiue Church certaine Christian men were Priestes otherwise then Lay men and women as the Apostles S. Timothie S. Hierome S. Cyprian c. And therefore then there was some other Priesthood besydes the spirituall Priesthood which is common to all And therefore againe you haue taken away the Priesthood by your owne confession Sixtly and lastly if to salue this deadly sore you will inuent some third kind of Priesthood I say that the primitiue or fathers Priesthood was according to the order of Melchisedech to offer a sacrifice in bread wine The sacrifice of the Masse as Melchisedech and Christ did And therfore you be against the Priesthood because you be against this Priesthood arguing rayling at it al that you can But we Christians to whom this Priesthood is playnly descended from the Apostles and Fathers none of you all being able to shew any later origine of it regard not your arguments they be but obiections And yet to defend the truth more fully for our Fathers and not onely for our selues we solue them euery one But first that the Reader may see whose aduersarie you be herein he shall heare S. Augustine The Manichée had falsified S. Paule making him to say qui sacrificant Au. cō Ad uer leg prophet li. 1. c. 19.20 1. Cor. 10. daemonijs sacrificant They which sacrifice do sacrifice to diuels quasi omnes qui sacrificant non sacrificent nisi daemonibus as if al that sacrifice do not sacrifice but to deuils He therfore sheweth the Apostle not to say qui sacrificant they which sacrifice but quae sacrificant the things that they sacrifice speaking of the Idolatrers They do sacrifice to the diuels and you therefore are communicantes with the diuels if you eate of those sacrifices euen as Israel secundum carnem the Iudaicall people eating of their sacrifices was therby partaker of the Altar in their Temple Deinde secutus adiunxit ad quod sacrificium iam debeant pertinere Then he followeth and addeth to what sacrifice the Corinthians now must pertaine being Christians and Israel secundum spiritum saying The Chalice of blessing which we doe blesse is it not the Communication of the bloud of Christ The bread which we breake is it not the participation of the body of our Lorde vt intelligerent ita se iam socios esse Corporis Christi quemadmodum illi socij sunt altaris That they might vnderstand themselues now to be Communicātes of the body of Christ so as the Iewes are Communicantes of their Altar And then a few lines after The Churche from the Apostles time by most certaine Successions of Byshops to our time and hereafter doth continue et immolat Deo in corpore Christi sacrificium laudis and doth sacrifice to God in Christes Body a sacrifice of praise Psal 49. For this Church is Israel after the spirit from whom is distinguished that Israel after the fleshe who serued in the shadowes of sacrifices by which was signified the singular Sacrifice which now Israel secundum spiritum doth offer Iste immolat Deo sacrificium laudis c. Psal 109. This Israel doth sacrifice to God a sacrifice of praise not after the order of Aaron but after the order of Melchisedech Nouerunt qui legunt c. Gene. 14. The Readers know what Melchisedech did bring forth when he did blesse Abraham And now they be partakers thereof they see such a sacrifice now to be offered to God ouer all the worlde Mala. 1. Et quod Deum non paenitebit c. And where the Psalme sayeth God will not repent him it is a signification that he will not chaunge this Priesthood for he changed the Priesthood after the order of Aaron And not onely S. Augustine but the whole rancke of the holy Fathers doth teach the same such a Priesthood to be and to continue in the Church to offer suche a sacrifice in the forme of bread and wine tearming it after the order of Melchisedech Pur. 295. in so muche that you also confesse and say Those of the olde Writers which compare the celebration of the Lordes Supper with Melchisedeches bread and wine which you say they call sometime the Sacrifice of bread and wine noting that as though it made against Transubstantiation which vayne collection I haue refuted here cap. 8. pag. 148. and also adding further And yet but a sacrifice of thankesgiuing Whether but for thankesgiuing and not also for procuring mercy I haue here at large examined cap. 9. pag. 196. to 204. But that is nothing to the matter which we haue nowe in hande For a Sacrifice of thankesgiuing is and in the olde Lawe was a Sacrifice no lesse properly then a Sacrifice of propitiation And the Sacrifice of the Crosse was both I trow and therefore the Sacrifice of the Altar to be the one what doth that let but it maye be the other also Likewise a memoriall Sacrifice of Christes passion no lesse then a prefiguratiue Sacrifice is a true sacrifice though it be not called his very passion but by a similitude And therefore al that you alleage out of Augustine Pur. 292.316.320 Chrysostome Cyprian Irenée Iustine Ambrose although they saide all as you woulde haue them that this is a memory of Christes passion and not his passion but only in a mysterie is all nothing to the purpose Pur. 292.294.320.321.326 And therefore you haue yet a better aunswere in store We confesse you saye that of the olde Writers it is commonly called a Sacrifice but vnproperly And howe do you shewe that Because * Ambr. ad virg lapsā De virg l. 1. orat in fr. Satyr one of them saith of a virgine that to her death is vnspotted that her Parentes might count her Hostiam viuam a liuing Sacrifice propitiatricem suorum videlicet delictorum a Propitiatrix or procurer of mercy for their sinnes by making intercession for them to God in heauen You might as well argue that S. Paule in saying Christes body by death to be made a Sacrifice Heb. 10. speaketh