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The Fifth Book is of the Oblation and Sacrifice of our Saviour Christ.

I.

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THE greatest blasphemy and injury that can be against CHAP. Christ, and yet universally used through the popish kingdom, is this, that the priests make their mass a sacrifice The sacripropitiatory, to remit the sins as well of themselves as of mass. other, both quick and dead, to whom they list to apply the same. Thus, under pretence of holiness, the papistical priests have taken upon them to be Christ's successors, and to make such an oblation and sacrifice as never creature made but Christ alone, neither he made the same any more times than once, and that was by his death upon the cross.

II.

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For as St. Paul in his Epistle to the Hebrews witnesseth, CHAP. Although the high priests of the old law offered many times, at the least every year once, yet Christ offereth not him- The differself many times, for then he should many times have died: tween the but now he offereth himself but once, to take away sin by sacrifice of that offering of himself. And as men must die once, so was of the Christ offered once, to take away the sins of many.

And furthermore St. Paul saith, that the sacrifices of the old law, although they were continually offered from year to year, yet could they not take away sin, nor make men perfect. For if they could once have quieted men's consciences by taking away sin, they should have ceased, and no more have been offered. But Christ, with once offering, hath made perfect for ever them that be sanctified; putting their sins clean out of God's remembrance. And where remission of sins is, there is no more offering for sin.

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priests of the old law.

Heb. ix.

Heb. x.

And yet further he saith, concerning the old testament, that it was disannulled and taken away, because of the Heb. vii. feebleness and unprofitableness thereof; for it brought nothing to perfection. And the priests of that law were many, because they lived not long, and so the priesthood went from

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BOOK one to another; but Christ liveth ever, and hath an everlasting priesthood, that passeth not from him to any man else. Wherefore he is able perfectly to save them that come to God by him, forasmuch as he liveth ever to make intercession for us. For it was meet for us to have such an High Priest that is holy, innocent, without spot, separated from sinners, and exalted up above heaven; who needeth not daily to offer up sacrifice, as Aaron's priests did, first for his own sins, and then for the people. For that he did once, when he offered up himself.

CHAP.

Here, in his Epistle to the Hebrews, St. Paul hath plainly and fully described unto us the difference between the priesthood and sacrifices of the old testament, and the most high and worthy priesthood of Christ, his most perfect and necessary sacrifice, and the benefit that cometh to us thereby.

For Christ offered not the blood of calves, sheep, and goats, as the priests of the old law used to do; but he of fered his own blood upon the cross. And he went not into an holy place made by man's hand, as Aaron did, but he ascended up into heaven, where his eternal Father dwelleth; and before him he maketh continual supplication for the sins of the whole world, presenting his own body, which was torn for us, and his precious blood, which of his most gracious and liberal charity he shed for us upon the cross.

And that sacrifice was of such force, that it was no need to renew it every year, as the bishops did of the old testament; whose sacrifices were many times offered, and yet were of no great effect or profit, because they were sinners themselves that offered them, and offered not their own blood, but the blood of brute beasts; but Christ's sacrifice, once offered, was sufficient for evermore.

And that all men may the better understand this sacrifice III. of Christ, which he made for the great benefit of all men, Two kinds it is necessary to know the distinction and diversity of sacri

of sacri

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One kind of sacrifice there is, which is called a propitiatory or merciful sacrifice, that is to say, such a sacrifice

III.

as pacifieth God's wrath and indignation, and obtaineth CHAP. mercy and forgiveness for all our sins, and is the ransom for our redemption from everlasting damnation.

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And although in the old testament there were certain The sacrisacrifices called by that name, yet in very deed there is but Christ. one such sacrifice whereby our sins be pardoned and God's mercy and favour obtained, which is the death of the Son of God our Lord Jesu Christ; nor never was any other sacrifice propitiatory at any time, nor never shall be.

This is the honour and glory of this our High Priest, wherein he admitteth neither partner nor successor. For by his one oblation he satisfied his Father for all men's sins, and reconciled mankind unto his grace and favour. And whosoever deprive him of this honour, and go about to take it to themselves, they be very Antichrists, and most arrogant blasphemers against God and against his Son Jesus Christ whom he hath sent.

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Another kind of sacrifice there is, which doth not recon- The sacricile us to God, but is made of them that be reconciled by Christ, to testify our duties unto God, and to show ourselves thankful unto him; and therefore they be called sacrifices of laud, praise, and thanksgiving.

The first kind of sacrifice Christ offered to God for us; the second kind we ourselves offer to God by Christ.

And by the first kind of sacrifice Christ offered also us unto his Father; and by the second we offer ourselves and all that we have, unto him and his Father.

And this sacrifice generally is our whole obedience unto God, in keeping his laws and commandments. Of which manner of sacrifice speaketh the prophet David, saying, A Psal. 1. sacrifice to God is a contrite heart. And St. Peter saith of all Christian people, that they be an holy priesthood, to 1 Pet. ii. offer spiritual sacrifices, acceptable to God by Jesu Christ. And St. Paul saith, that alway we offer unto God a sacri- Heb. xiii. fice of laud and praise by Jesus Christ.

But now to speak somewhat more largely of the priest- CHAP. hood and sacrifice of Christ: he was such an high Bishop, IV. that he once offering himself, was sufficient by one effusion A more

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the sacrifice of Christ.

Heb. vii.

BOOK of his blood to abolish sin unto the world's end. He was so perfect a Priest, that by one oblation he purged an infinite heap of sins, leaving an easy and a ready remedy for all sinners, that his one sacrifice should suffice for many years unto all men that would not show themselves un1 John ii. worthy. And he took unto himself not only their sins that many years before were dead and put their trust in him, but also the sins of those that until his coming again should Heb. ix. truly believe in his Gospel. So that now we may look for

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none other priest, nor sacrifice, to take away our sins, but only him and his sacrifice. And as he, dying once, was offered for all, so, as much as pertained to him, he took all men's sins unto himself. So that now there remaineth no mo sacrifices for sin, but extreme judgment at the last day, when he shall appear to us again, not as a man to be punished again, and to be made a sacrifice for our sins, as Matt. xxiv. he was before; but he shall come in his glory, without sin, to the great joy and comfort of them which be purified and made clean by his death, and continue in godly and innocent living; and to the great terror and dread of them that be wicked and ungodly.

Heb. ix.

Heb. ix.

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V.

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Thus the Scripture teacheth, that if Christ had made any oblation for sin more than once, he should have died more than once; forasmuch as there is none oblation and sacrifice for sin, but only his death. And now there is no more oblation for sin, seeing that by him our sins be remitted, and our consciences quieted.

And although in the old testament there were certain sacrifices, called sacrifices for sin, yet they were no such saThe sacri- crifices that could take away our sins in the sight of God; but they were ceremonies ordained to this intent, that they should be, as it were, shadows and figures, to signify beforehand the excellent sacrifice of Christ that was to come, which should be the very true and perfect sacrifice for the sins of the whole world.

old law. Heb. x.

And for this signification they had the name of a sacrifice propitiatory, and were called sacrifices for sins, not because they indeed took away our sins, but because they were

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images, shadows, and figures, whereby godly men were ad- CHAP. monished of the true sacrifice of Christ then to come, which should truly abolish sin and everlasting death.

And that those sacrifices which were made by the priests in the old law could not be able to purchase our pardon and deserve the remission of our sins, St. Paul doth clearly affirm in his said Epistle to the Hebrews, where he saith, It is impossible that our sins should be taken away by the Heb. ix. blood of oxen and goats.

Wherefore all godly men, although they did use those sacrifices ordained of God, yet they did not take them as things of that value and estimation, that thereby they should be able to obtain remission of their sins before God.

But they took them partly for figures and tokens ordained of God, by the which he declared, that he would send that seed which he promised, to be the very true sacrifice for sin, and that he would receive them that trusted in that promise, and remit their sins for the sacrifice after to

come.

And partly they used them as certain ceremonies, whereby such persons as had offended against the law of Moses, and were cast out of the congregation, were received again among the people, and declared to be absolved.

As for like purposes we use, in the church of Christ, sacraments by him instituted. And this outward casting out from the people of God, and receiving in again, was according to the law and knowledge of man; but the true reconciliation and forgiveness of sin before God, neither the fathers of the old law had, nor we yet have, but only by the sacrifice of Christ, made in the mount of Calvary. And the sacrifices of the old law were prognostications and figures of the same then to come, as our sacraments be figures and demonstrations of the same now passed.

Now by these foresaid things may every man easily per- CHAP. ceive, that the offering of the priest in the mass, or the ap- VI. pointing of his ministration at his pleasure to them that be The mass is quick or dead, cannot merit and deserve, neither to himself, fice propit:nor to them for whom he singeth or sayeth, the remission atory.

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