1From whence I conclude either that the mass may in no wise be a sacrifice, either for the living or for the dead: or else that Jesus Christ is not the true, perfect, and eternal sacrificer, and the only saviour and redeemer, and that his sacrifice ⟨image 58⟩is not full and perfect, and by consequent, that he is not the true anointed of the Lord, and that all that which is written of his office of Sacrificer, and of his sacrifice, in all the Epistle to the Hebrews, and in all the rest of the Scriptures, is false. From whence it should also follow, either that the Scriptures which we do call holy, should not be revealed by the Spirit of God: or else that the Spirit of God should not be the Spirit of trueth, as it is,2 but the spirit of error and of lies, and by consequent God should not be God, but should be in stead of the Devil, which is a liar and the father of lies. Behold the strange consequences,3 on the which men may not think without great horror, which the mass draweth after it: for it can not be such an one as it is set forth unto us in the Romaine Church, but that all these consequences must needs follow. Now they can be none other then great blasphemies against Jesus Christ and his sacrifice,4 and all his benefits: from whence it followeth necessarily, that the mass may no more be the propitiatory sacrifice of the body and of the blood of Jesus Christ, then it may be that Jesus Christ should not be the true anointed of the Lord. Note. And if it were so that his sacrifice might be reiterated, yet ⟨image 58⟩for all that, the same could not be offered by any other then by him self only.5 But seeing that it is eternal, and of virtue infinite, it is no more needful that it be reiterated, not only by any other then by him,6 but also by him self. Seeing then, that not only the Mass, but also the very Supper, may not be the propitiatory sacrifice of the body and of the blood of Jesus Christ, it followeth then in deed, that it can not be the very self Sacrifice which was offered by Jesus Christ upon the cross. From whence I dos again conclude, that if it be a Sacrifice, it can not be other then a Sacrifice commemorative,7 of the Sacrifice offered by Jesus Christ. And if it be but a Sacrifice commemorative of him, it is not then a Propitiatory Sacrifice, but Eucharistic, to wit, of praise and thanks. Note.
1FRom whēce I conclude either that the masse may in no wise be a sacrifice, either for the liuing or for the dead: or els that Iesus Christ is not the true, perfect, and eternall sacrificer, and the onely sauiour and redeemer, and that his sacrifice ⟨image 58⟩is not ful and perfect, and by consequent, that hee is not the true anoynted of the Lorde, and that all that which is wrytten of his office of Sacrificer, and of his sacrifice, in all the Epistle to the Hebrewes, and in all the rest of the Scriptures, is false. From whence it should also followe, either that the Scriptures which wee doe call holy, should not bee reuealed by the Spirit of God: or els that the Spirite of God should not bee the Spirit of trueth, as it is,2 but the spirit of errour and of lyes, and by consequent God shoulde not bee God, but shoulde bee in steade of the Deuill, which is a lyer and the father of lyes. Behold the straūge consequēces,3 on the which men may not thinke without great horrour, which the masse draweth after it: for it can not bee such an one as it is set foorth vnto vs in the Romayne Churche, but that all these consequences must needes followe. Nowe they can bee none other then great blasphemies against Iesus Christe and his sacrifice,4 and all his benefites: from whence it followeth necessarily, that the masse may no more bee the propiciatorie sacrifice of the body and of the blood of Iesus Christe, then it may be that Iesus Chiste shoulde not bee the true anoynted of the Lorde. Note. And if it were so that his sacrifice might bee reiterated, yet ⟨image 58⟩for all that, the same coulde not bee offered by any other then by him selfe onely.5 But seeing that it is eternall, and of vertue infinite, it is no more needefull that it bee reiterated, not onely by any other then by hym,6 but also by him selfe. Seeing then, that not onely the Masse, but also the very Supper, may not bee the propiciatorie sacrifice of the body and of the blood of Iesus Christe, it followeth then in deede, that it can not bee the very selfe Sacrifice which was offered by Iesus Christe vpon the crosse. From whence I dos agayne conclude, that if it bee a Sacrifice, it can not bee other then a Sacrifice commemoratiue,
- 1Way well this conclusion through out.Way well this cōclusiō throug• out.
- 2••hu. 14.
- 3strange ••nsequen••s.•traunge ••nsequen••s.
- 4•he virtue •f these con sequences.•he vertue •f these cō ••quences.
- 5Virtue •• finite.Vertue •• finite.
- 6This sacr• fice may not be rein terated.This sacr• fice may not be rei• terated.
- 7Sacrifice commemorative.Sacrifice cōmemoratiue.
