A09453:310
A Reformed Catholic
A reformed Catholic: or, A declaration showing how near we may come to the present Church of Rome in sundry points of religion: and wherein we must for ever depart from them with an advertisement to all favourers of the Roman religion, showing that the said religion is against the Catholic principles and grounds of the catechism.A reformed Catholike: or, A declaration shewing how neere we may come to the present Church of Rome in sundrie points of religion: and vvherein we must for euer depart from them with an advertisment to all fauourers of the Romane religion, shewing that the said religion is against the Catholike principles and grounds of the catechisme.
Cambridge: printed by John Legat, 1598Cambridge: printed by Iohn Legat, 1598
Modern spelling is a reading aid: the words are the author’s, only the spelling is modernized. Original shows the page as printed, with the transcription marks.
Reason II. The Romish Church holds that the sacrifice in the Lords Supper is all one for substance, with the sacrifice which he offered on the cross: if that be so, then the sacrifice in the Eucharist, must either be a continuance of that sacrifice which was begun on the cross, or else an iteration or repetition of it. Now let them choose of these twain which they will: if they say it is a continuance ⟨p. 210⟩of the sacrifice on the cross, Christ being but the beginner and the Priest the finisher thereof, they make it imperfect: for to continue a thing till it be accomplished, is to bring perfection unto it: but Christs sacrifice on the cross was then fully perfected, as by his own testimony appears, when he said, consummatum est, it is finished. Again, if they say, it is a repetition of Christs sacrifice, thus also they make it imperfect, for that is the reason, which the holy ghost useth, to prove that the sacrifices of the old testament were imperfect, because they were repeated.
Reason II. The Romish Church holdes that the sacrifice in the Lordes Supper is all one for substance, with the sacrifice which he offered on the crosse: if that be so, then the sacrifice in the Eucharist, must either be a cō tinuance of that sacrifice which was begun on the crosse, or els an iteration or repetition of it. Now let them choose of these twaine which they wil: if they say it is a continuance ⟨p. 210⟩of the sacrifice on the crosse, Christ being but the beginner and the Priest the finisher thereof, they make it imperfect: for to continue a thing till it be accomplished, is to bring perfection vnto it: but Christs sacrifice on the crosse was then fully perfected, as by his owne testimony appeares, when he said, consummatum est, it is finished. Againe, if they say, it is a repetition of Christs sacrifice, thus also they make it imperfect, for that is the reason, which the holy ghost vseth, to prooue that the sacrifices of the old testamēt were imperfect, because they were repeated.