A09453:311
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 III. A real and outward sacrifice in a sacrament, is against the nature of a sacrament and especially the supper of the Lord: for one end thereof is to keep in memory the sacrifice of Christ. Now every remembrance must be of a thing absent past and done: and if Christ be daily and really sacrificed, the sacrament is no fit memorial of his sacrifice. Again the principal end for which the sacrament was ordained, is that God might give & we receive Christ with ⟨p. 211⟩his benefits: and therefore to give and take, to eat & drink are here the principal actions. Now in a real sacrifice God doth not give Christ & the priest receive him of God; but contrariwise he gives & offers Christ unto God, and God receives some thing of us. To help the matter they say, that this sacrifice serves not properly to make any satisfaction to God, but rather to apply unto us the satisfaction of Christ being already made. But this answer still maketh against the nature of a sacrament, in which God gives Christ unto us: whereas in a sacrifice God receives from man, and man gives something to god: a sacrifice therefore is no fit means to apply any thing unto us, that is given of God.
Reason III. A reall and outward sacrifice in a sacrament, is against the nature of a sacrament and especially the supper of the Lord: for one end thereof is to keepe in memory the sacrifice of Christ. Nowe euery remembrance must be of a thing absent past and done: and if Christ be daily and really sacrificed, the sacrament is no fit memoriall of his sacrifice. Againe the principall ende for which the sacrament was ordained, is that God might giue & we receiue Christ with ⟨p. 211⟩his benefits: and therfore to giue and take, to eate & drink are here the principal actiōs. Now in a reall sacrifice God doth not giue Christ & the priest receiue him of God; but contrariwise he giues & offers Christ vnto God, and God receiues some thing of vs. To helpe the matter they say, that this sacrifice serues not properly to make any satisfaction to God, but rather to apply vnto vs the satisfaction of Christ beeing already made. But this answere still maketh against the nature of a sacrament, in which God giues Christ vnto vs: whereas in a sacrifice God receiues from man, and man giues something to god: a sacrifice therefore is no fit meanes to apply any thing vnto vs, that is giuen of God.