Chapter 10 of 13

1A shadow. The sacrifices and ceremonies of the old law, were so far from the truth of Christ's Sacraments, and from giving spirit, grace, remission, redemption, and justification, and thereupon the entrance into heaven and joys celestial, that they were but mere shadows, unperfectly and obscurely representing the graces of the new Testament and of Christ's death: whereas all the holy Church's rites and actions instituted by Christ in the Priesthood of the new law, contain and give grace, justification, and life everlasting to the faithful and worthy receivers: and therefore they be not shades or dark resemblances of Christ's passion, which is the fountain of all grace and mercy, but perfect images and most lively representations of the same, specially the sacrifice of the altar, which because it is the same oblation, the same host, and offered by the same Priest Christ JESUS (though by the ministry of man and in mystery) is the most pure and near image, character, and correspondence to the sacrifice of Christ's passion, both in substance, force, and effect, that can be.A shadow. The sacrifices and ceremonies of the old law, were so far from the truth of Christs Sacraments, and from giuing spirit, grace, remission, redemption, and iustification, and thervpon the entrance into heauen and ioyes celestiall, that they were but mere shadowes, vnperfectly and obscurely representing the graces of the new Testament and of Christes death: wheras all the holy Churches rites and actions instituted by Christ in the Priesthod of the new law, conteine and giue grace, iustification, and life euerlasting to the faithful and worthy receiuers: and therfore they be not shades or darke resemblances of Christes passion, which is the fountaine of all grace and mercie, but perfect images and most liuely representations of the same, specially the sacrifice of the altar, which because it is the same oblation, the same host, and offered by the same Priest Christ IESVS (though by the ministerie of man and in mysterie) is the most pure and neere image, character, and correspondence to the sacrifice of Christes passion, both in substance, force, and effect, that can be.

2They should have ceased. If the hosts and offerings of the old law had been of themselves perfect to all effects of redemption and remission, as the Hebrews (against whom the Apostle disputeth) did think, and had had no relation to Christ's sacrifice on the Cross or any other absolute and universal oblation or remedy for sin, but by and of their own efficacy could have generally purged and cleansed man of all sin and damnation: then they should never have needed to be so often repeated and reiterated. For being both, generally available for all, by their opinion, and particularly applied (in as ample sort as they could be) to the several infirmities of every offender, there had been no sins left. But sins did remain, even those sins for which they had offered sacrifices before, notwithstanding their sacrifices were particularly applied unto them. For, offering yearly they did not only offer sacrifices for the new committed crimes, but even for the old, for which they had often sacrificed before: the sacrifices being rather records and attestations of their sins, then a redemption or full remission, as Christ's death is. Which being once applied to man by Baptism, wipeth away all sins past, God never remembering them any more, nor ever any sacrifice or sacrament or ceremony being made or done for them any more, though for new sins other remedies be daily requisite. Their sacrifices then could not of themselves remit sins, much less make the general redemption without relation to Christ's Passion. And so you see it is plain every where, that the Apostle proveth not by the often repetition of the Jewish sacrifices, that they were no sacrifices at all, but that they were not of that absolute force or efficacy, to make redemption or any remission, without dependence of the one universal redemption by Christ: his whole purpose being, to inculcate unto them the necessity of Christ's death, and the oblation of the new Testament. As for the Church's holy sacrifice, it is clean of another kind then those of the Jews, and therefore he maketh no opposition betwixt it, and Christ's death or sacrifice on the Cross, in all this Epistle: but rather as a sequel of that one general oblation, covertly always inferreth the same: as being in a different manner the very self same host and offering that was done upon the Cross, and continually is wrought by the self same Priest.They should haue ceased. If the hostes and offerings of the old law had been of them selues perfect to all effectes of redemption and remission, as the Hebrues (against whom the Apostle disputeth) did thinke, and had had no relation to Christes sacrifice on the Crosse or any other absolute and vniuersal oblation or remedie for sinne, but by and of their owne efficacie could haue generally purged and cleansed man of all sinne and damnation: then they should neuer haue needed to be so often repeated and reiterated. For being both, generally auailable for all, by their opinion, and particularly applied (in as ample sort as they could be) to the seueral infirmities of euery offender, there had been no sinnes left. But sinnes did remaine, euen those sinnes for which they had offered sacrifices before, notwithstanding their sacrifices were particularly applied vnto them. For, offering yerely they did not onely offer sacrifices for the new committed crimes, but euen for the old, for which they had often sacrificed before: the sacrifices being rather recordes and attestations of their sinnes, then a redemption or full remission, as Christes death is. Which being once applied to man by Baptisme, wipeth away all sinnes past, God neuer remembring them any more, nor euer any sacrifice or sacrament or ceremonie being made or done for them any more, though for new sinnes other remedies be daily requisite. Their sacrifices then could not of them selues remitte sinnes, much lesse make the general redemption without relation to Christes Passion. And so you see it is plaine euery where, that the Apostle proueth not by the often repetition of the Iewish sacrifices, that they were no sacrifices at all, but that they were not of that absolute force or efficacie, to make redemption or any remission, without dependance of the one vniuersal redemption by Christ: his whole purpose being, to inculcate vnto them the necessitie of Christes death, and the oblation of the new Testament. As for the Churches holy sacrifice, it is cleane of an other kinde then those of the Iewes, and therfore he maketh no opposition betwixt it, and Christes death or sacrifice on the Crosse, in all this Epistle: but rather as a sequele of that one general oblation, couertly alwaies inferreth the same: as being in a different maner the very self same host and offering that was done vpon the Crosse, and continually is wrought by the self same Priest.

4Impossible. The hosts and sacrifices of the old law, which the carnal Jews made all the count of, without relation to Christ's death, were not only not perfect and absolute sufficient in themselves, but they did not, nor could not remit any sins at all, being but only signs thereof, referring the offenders for remission indeed, to Christ's Passion. For the blood of brute beasts could have no other effect, nor any other element or creature, before Christ's death the fruit whereof, before it was extant, could be no otherwise properly applied unto them, but by belief in him.Impossible. The hostes and sacrifices of the old law, which the carnal Iewes made all the count of, without relation to Christes death, were not onely not perfect and absolute sufficient in them selues, but they did not, nor could not remit any sinnes at all, being but onely signes therof, referring the offenders for remission in deede, to Christes Passion. For the bloud of bruit beastes could haue no other effect, nor any other element or creature, before Christes death the fruite wherof, before it was extant, could be no otherwise properly applied vnto them, but by beleefe in him.

5Host and oblation. He meaneth not that God would no host nor sacrifice any more, as the Protestants falsely imagine: for that were to take away not only the sacrifice of Christ's body upon the altar, but the sacrifice of the same body upon the Cross also. Therefore the Prophet speaketh only of the legal and carnal sacrifices of the Jews, signifying that they did never of themselves please God, but in respect of Christ, by whose oblation of his own body they should please.Host and oblation. He meaneth not that God would no host nor sacrifice any more, as the Protestants falsely imagin: for that were to take away not onely the sacrifice of Christes body vpon the altar, but the sacrifice of the same body vpon the Crosse also. Therfore the Prophet speaketh onely of the legal and carnal sacrifices of the Iewes, signifying that they did neuer of them selues please God, but in respect of Christ, by whose oblation of his owne body they should please.

5But a body. If Christ had not had a body, he could not have had any worthy matter or any matter at all to sacrifice in visible manner, other then the hosts of the old law. Neither could he either have made the general redemption by his one oblation upon the Cross, nor the daily sacrifice of the Church: for both which, his body was fitted by the divine wisdom. Which is an high conclusion, not understood of Jews, Pagans, nor the Heretics of our time, that Christ's human nature was taken to make the Son of God (who in his divine nature could not be either Priest or host) fit to be the sacrifice and Priest of his father, in a more worthy sort, then all the Priests or oblations of the old law. And that this body was given him, not only to be the sacrifice upon the Cross, but also upon the altar, S. Augustine affirmeth in these words. The table which the Priest of the new Testament doth exhibit, is of his body and blood: for that is the sacrifice which succeeded all these sacrifices that were offered in shadow of that to come. For the which also we acknowledge that voice of the same Mediator in the psalm, BUT A BODY THOU HAST FITTED TO ME, because in steed of all those sacrifices and oblations his body is offered, and is ministered to the partakers or receivers. Li. 17 Civit. Dei. c. 20. And again li. 4 de Trin. c. 14. Who so just and holy a Priest, as the only son of God? What might so conveniently be offered for men, of men, as man's flesh? and what so fit for this immolation or offering, as mortal flesh? what so clean for cleansing the vices of mortal men, as the flesh born of the virgin's womb? and what can be offered and received so gratefully, as the flesh of our sacrifice, made the body of our Priest?But a body. If Christ had not had a body, he could not haue had any worthy matter or any matter at all to sacrifice in visible maner, other then the hostes of the old law. Neither could he either haue made the general redemption by his one oblation vpon the Crosse, nor the daily sacrifice of the Church: for both which, his body was fitted by the diuine wisedom. Which is an high conclusion, not vnderstood of Iewes, Pagans, nor the Heretikes of our time, that Christes humane nature was taken to make the Sonne of God (who in his diuine nature could not be either Priest or host) fitte to be the sacrifice and Priest of his father, in a more worthy sort, then all the Priests or oblations of the old law. And that this body was giuen him, not onely to be the sacrifice vpon the Crosse, but also vpon the altar, S. Augustine affirmeth in these wordes. The table which the Priest of the new Testament doth exhibit, is of his body and bloud: for that is the sacrifice which succeded al these sacrifices that were offered in shadow of that to come. For the which also we acknowledge that voice of the same Mediatour in the psalme, BVT A BODY THOV HAST FITTED TO ME, because in steede of all those sacrifices and oblations his body is offered, and is ministred to the partakers or receiuers. Li. 17 Ciuit. Dei. c. 20. And againe li. 4 de Trin. c. 14. Who so iust and holy a Priest, as the onely sonne of God? What might so conueniently be offered for men, of men, as mans flesh? and what so fitte for this immolation or offering, as mortal flesh? what so cleane for cleansing the vices of mortal men, as the flesh borne of the virgins wombe? and what can be offered and receiued so gratefully, as the flesh of our sacrifice, made the body of our Priest?

8Neither did they please thee. By that he saith, the things offered in the Law, did not please God, and likewise by that he saith, the former to be taken away, that the second may have place, it is evident, that all hosts and sacrifices be not taken away by Christ, as the Heretics foolishly conceive: but that the old hosts of brute beasts be abrogated to give place to that which is the proper host of the new law, that is, Christ's own body.Neither did they please thee. By that he saith, the things offered in the Law, did not please God, and likewise by that he saith, the former to be taken away, that the second may haue place, it is euident, that all hostes and sacrifices be not taken away by Christ, as the Heretikes folishly conceiue: but that the old hostes of brute beastes be abrogated to giue place to that which is the proper host of the new law, that is, Christes owne body.

11Often offering the same hosts. As S. Paul is forced often to inculcate that one principle of the efficacy and sufficiency of Christ's death, because of the Hebrews too much attributing to their legal sacrifices, and for that they did not refer them to Christ's only oblation: so we, through the intolerable ignorance and importunity of the Heretics of this time (abusing the words of the Apostle spoken in the due defence and declaration of the value and efficacy of Christ's Passion above the sacrifices of the Law) are forced to repeat often, that the Apostle's reason of many Priests and often repetition of the self same sacrifices, concerneth the sacrifices of the Law only, unto which he opposeth Christ's sacrifice and Priesthood: and speaketh no word of or against the Sacrifice of the new Testament, which is the sacrifice of Christ's own Priesthood, Law, and institution, yea the same sacrifice done daily unbloodily, that once was done bloodily: made by the same Priest Christ Jesus, though by his ministers' hands: and not many hosts, as those of the old law were, but the very self same in number, even Christ's own body that was crucified. And that you may see that this is the judgment of all antiquity, and their exposition of these and the like words of this Epistle, and that they seeing the very same arguments that the Protestants now make so much a do withall among the simple and unlearned, yet well perceived that they made nothing against the daily oblation or sacrifice of the altar, and therefore answered them before the Protestants were extant, 1200 years: we will set down some of their words, whose authority and exposition of the Scriptures must prevail in all that have wisdom or the fear of God, above the false and vain glosses of Calvin and his followers. Thus then first saith S. Ambrose: Quid ergo &c. What we then? do not we offer every day? we offer surely: but this sacrifice is an exampler of that: for we offer always the self same, and not now one lamb, to morrow another, but always the self same thing: therefore it is one sacrifice, otherwise, by this reason because it is offered in many places, there should be many Christs, not so, but it is one Christ in every place, here whole, and there whole, one body. But that which we do, is done for a commemoration of that which was done: for we offer not another sacrifice, as the high Priest of the old law, but always the self same, &c. Primasius S. Augustine's scholar doth also preoccupate these Protestants' objections thus: What shall we say then? do not our Priests daily offer sacrifice? they offer surely, because we sin daily, and daily have need to be cleansed: and because he can not die, he hath given us the sacrament of his body and blood: that as his Passion was the redemption and absolution of the world, so also this oblation may be redemption and cleansing to all that offer it in truth and verity. So saith this holy father, to wit, that as the sacrifice of the Cross was a general redemption, so this of the altar is, to all that use it, a particular redemption or application of Christ's redemption to them. In which sense also V. Bede calleth the holy Mass, redemptionem corporis & animæ, the everlasting redemption of body and soul. li. 4 c. 22. histor. Again the same Primasius, The divinity of the Word of God which is every where, maketh that there are not many sacrifices, but one, although it be offered of many, and that as it is one body which he took of the Virgin's womb, not many bodies, even so also one sacrifice, not divers, as those of the Jews were. ho. 17 in ep. ad Heb. S. Chrysostom also, and after him Theophylact, and Oecumenius, and of the Latins, Haimo, Paschasius, Remigius, and others, object to themselves thus: Do not we also offer every day? we offer surely, but this sacrifice is an exampler of that, for we offer always the self same: and not now one lamb, to morrow another, but the self same: therefore this is one sacrifice. Otherwise, because it is offered in many places, there should be many Christs. And a little after, Not another sacrifice, as the high Priest of the old Law, but the self same we do always offer, rather working a remembrance or commemoration of the sacrifice. See the Annotation Luke 22, 19. upon these words, A commemoration. Thus did all the ancient fathers Greek and Latin treat of these matters, and so they said Mass, and offered daily, and many of them made such forms of celebrating the divine sacrifice, as the Greeks and Latins do use in their Liturgies and Masses, and yet they saw these places of the Apostle and made commentaries upon them, and understood them (I trow) as well as the Protestants. He that for his further confirmation or comfort list see what the ancient Councils and Doctors believed, taught, and practised in this thing, let him read the first holy Council of Nice cap. 14: & in fine Conc. ex Graec. the Council of Ephesus Anathematism. 11. the Chalcedon Council act. 3. pag. 112. Conc. Ancyran. c. 1. 4. & 5. Neocaesar. can. 13. Laodic. can. 19. Carthag. 2 cap. 9. Carthag. 3 cap. 24. & Carthag. 4 cap. 33. & c. 41. S. Denys cap. 3 Eccl. hier. S. Andrew in historia Passionis. S. Ignatius ep. ad Smyrnenses. S. Martialis ep. ad Burdegalenses. S. Justine Dialog. cum Triphone. S. Irenæus li. 4 cap. 32. 34. Tertullian de cultu fœminarum, & de corona militis. Origen homil. in Levit. S. Cyprian ep. ad Cæcilium. nu. 2. & de Cæna Domini. nu. 14. & Eusebius demonst. Evang. li. 1 cap. 10. and the rest which we have cited by occasion before, & might cite but for tediousness: a truth most known and agreed upon in the Christian religion.Often offering the same hostes. As S. Paul is forced often to inculcate that one principle of the efficacie and sufficiencie of Christes death, because of the Hebrues to much attributing to their legal sacrifices, and for that they did not referre them to Christes onely oblation: so we, through the intolerable ignorance and importunity of the Heretikes of this time (abusing the wordes of the Apostle spoken in the dewe defence and declaration of the valure and efficacie of Christes Passion aboue the sacrifices of the Law) are forced to repeat often, that the Apostles reason of many Priests and often repetition of the self same sacrifices, concerneth the sacrifices of the Law onely, vnto which he opposeth Christes sacrifice and Priesthod: and speaketh no word of or against the Sacrifice of the new Testament, which is the sacrifice of Christes owne Priesthod, Law, and institution, yea the same sacrifice done daily vnbloudily, that once was done bloudily: made by the same Priest Christ Iesus, though by his ministers hands: and not many hostes, as those of the old law were, but the very self same in number, euen Christes owne body that was crucified. And that you may see that this is the iudgement of all antiquity, and their exposition of these and the like wordes of this Epistle, and that they seeing the very same arguments that the Protestants now make so much a doe withall among the simple and vnlearned, yet wel perceiued that they made nothing against the daily oblation or sacrifice of the altar, and therfore answered them before the Protestants were extant, 1200 yeres: we wil set downe some of their wordes, whose authoritie and exposition of the Scriptures must preuaile in all that haue wisedom or the feare of God, aboue the false and vaine gloses of Caluin and his folowers. Thus then first saith S. Ambrose: Quid ergo &c. What we then? do not we offer euery day? we offer surely: but this sacrifice is an exampler of that: for we offer alwaies the self same, and not now one lambe, to morow an other, but alwaies the self same thing: therfore it is one sacrifice, otherwise, by this reason because it is offered in many places, there should be many Christes, not so, but it is one Christ in euery place, here whole, and there whole, one body. But that which we doe, is done for a commemoration of that which was done: for we offer not an other sacrifice, as the high Priest of the old law, but alwaies the self same, &c. Primasius S. Augustines scholer doth also preoccupate these Protestants obiections thus: What shal we say then? do not our Priests daily offer sacrifice? they offer surely, because we sinne daily, and daily haue neede to be cleansed: and because he can not die, he hath giuen vs the sacrament of his body and bloud: that as his Passion was the redemption and absolution of the world, so also this oblation may be redemption and cleansing to all that offer it in truth and veritie. So saith this holy father, to witte, that as the sacrifice of the Crosse was a general redemption, so this of the altar is, to all that vse it, a particular redemption or application of Christes redemption to them. In which sense also V. Bede calleth the holy Masse, redemptionem corporis & animæ, the euerlasting redemption of body and soul. li. 4 c. 22. histor. Againe the same Primasius, The diuinity of the Word of God which is euery where, maketh that there are not many sacrifices, but one, although it be offered of many, and that as it is one body which he tooke of the Virgins wombe, not many bodies, euen so also one sacrifice, not diuers, as those of the Iewes were. ho. 17 in ep. ad Heb. S. Chrysostom also, and after him Theophylacte, and Oecumenius, and of the Latines, Haimo, Paschasius, Remigius, and others, obiect to them selues thus: Do not we also offer euery day? we offer surely, but this sacrifice is an exampler of that, for we offer alwaies the self same: and not now one lambe, to morrow an other, but the self same: therfore this is one sacrifice. Otherwise, because it is offered in many places, there should be many Christes. And a litle after, Not an other sacrifice, as the high Priest of the old Law, but the self same we do alwaies offer, rather working a remembrance or commemoration of the sacrifice. See the Annotation Luke 22, 19. vpon these wordes, A commemoration. Thus did al the auncient fathers Greeke and Latin treate of these matters, and so they said Masse, and offered daily, and many of them made such formes of celebrating the diuine sacrifice, as the Greekes and Latines do vse in their Liturgies and Masses, and yet they saw these places of the Apostle and made commentaries vpon them, and vnderstood them (I trow) as wel as the Protestants. He that for his further confirmation or comfort list see what the auncient Councels and Doctors beleeued, taught, and practised in this thing, let him read the first holy Councel of Nice cap. 14: & in fine Conc. ex Graec. the Councel of Ephesus Anathematism. 11. the Chalcedon Councel act. 3. pag. 112. Conc. Ancyran. c. 1. 4. & 5. Neocaesar. can. 13. Laodic. can. 19. Carthag. 2 cap. 9. Carthag. 3 cap. 24. & Carthag. 4 cap. 33. & c. 41. S. Denys cap. 3 Eccl. hier. S. Andrewe in historia Passionis. S. Ignatius ep. ad Smyrnenses. S. Martialis ep. ad Burdegalenses. S. Iustine Dialog. cum Triphone. S. Irenæus li. 4 cap. 32. 34. Tertullian de cultu fœminarum, & de corona militis. Origen homil. in Leuit. S. Cyprian ep. ad Cæcilium. nu. 2. & de Cæna Domini. nu. 14. & Eusebius demonst. Euang. li. 1 cap. 10. and the rest which we haue cited by occasion before, & might cite but for tediousnes: a truth most knowen and agreed vpon in the Christian religion.

18Now there is not. Christ's death can not be applied unto us in that full and ample sort as it is in baptism, but once: Christ appointing that large remission and application to be made but once in every man, as Christ died but once. for it is not meant, that all sin shall cease after Christ's sacrifice upon the Cross, nor that there should be no oblation for sins committed after Baptism, or that a man could not sin at all after Baptism, or that if he sinned afterward, he could have no remedy or remission by God's ordinance in the Church, which divers falsehoods sundry Heretics gather of this and such like places: but only the Apostle telleth the Hebrews, as he did before chap. 6, and as he doth straight afterward, that if they fall now (whereunto they seemed very prone) to their old law, and voluntarily after the knowledge and profession of the Christian faith by Baptism, commit this sin of incredulity and apostasy, they can never have that abundant remission applied unto them by Baptism, which can never be ministered to them again. And that general full pardon he calleth here, oblation, and afterward in the 26 verse, hostiam pro peccato, an host for sin.Now there is not. Christes death can not be applied vnto vs in that full and ample sort as it is in baptisme, but once: Christ appointing that large remission and application to be made but once in euery man, as Christ died but once. for it is not meant, that all sinne shal cease after Christes sacrifice vpon the Crosse, nor that there should be no oblation for sinnes committed after Baptisme, or that a man could not sinne at al after Baptisme, or that if he sinned afterward, he could haue no remedie or remission by Gods ordinance in the Church, which diuers falsehods sundrie Heretikes gather of this and such like places: but onely the Apostle telleth the Hebrues, as he did before chap. 6, and as he doth straight afterward, that if they fall now (wherevnto they seemed very prone) to their old law, and voluntarily after the knowledge and profession of the Christian faith by Baptisme, commit this sinne of incredulitie and apostasie, they can neuer haue that aboundant remission applied vnto them by Baptisme, which can neuer be ministred to them againe. And that general full pardon he calleth here, oblation, and afterward in the 26 verse, hostiam pro peccato, an host for sinne.

26If we sin willingly. As the Calvinists abuse other like places against the holy sacrifice of the Mass, so they abuse this as the Novatians did before them, to prove that an Heretic, Apostata, or any that wilfully forsaketh the truth, can never be forgiven. Which (as is before declared in the 6 chapter) is most wicked blasphemy: the meaning hereof being, as is there said, only to terrify the Hebrews, that falling from Christ they can not so easily have the host of Christ's death applied unto them, because they can not be baptized any more, but must pass by sacramental penance, and satisfaction, and other hard remedies which Christ hath prescribed after Baptism in the Church's discipline. Therefore S. Cyril saith, li. 5 in Io. cap. 17. Penance is not excluded by these words of Paul, but the renewing by the laver of regeneration. He doth not here take away the second or third remission of sins (for he is not such an enemy to our salvation) but the host which is Christ he denieth that it is to be offered again upon the Cross. So saith this holy Doctor. And by this place & the like you see, how perilous a thing it is for Heretics & ignorant persons to read the Scriptures. Which by following their own fantasy they pervert to their damnation.If we sinne willingly. As the Caluinists abuse other like places against the holy sacrifice of the Masse, so they abuse this as the Nouatians did before them, to proue that an Heretike, Apostata, or any that wilfully forsaketh the truth, can neuer be forgiuen. Which (as is before declared in the 6 chapter) is most wicked blasphemie: the meaning hereof being, as is there said, onely to terrifie the Hebrues, that falling from Christ they can not so easily haue the host of Christes death applied vnto them, because they can not be baptized any more, but must passe by sacramental penance, and satisfaction, and other hard remedies which Christ hath prescribed after Baptisme in the Churches discipline. Therfore S. Cyril saith, li. 5 in Io. cap. 17. Penance is not excluded by these wordes of Paul, but the renewing by the lauer of regeneration. He doth not here take away the second or third remission of sinnes (for he is not such an enemy to our saluation) but the host which is Christ he denieth that it is to be offered againe vpon the Crosse. So saith this holy Doctor. And by this place & the like you see, how perilous a thing it is for Heretikes & ignorant persons to read the Scriptures. Which by folowing their owne fantasie they peruert to their damnation.

29The blood of the Testament. Whosoever maketh no more account of the blood of Christ's sacrifice, either as shed upon the Cross, or as in the holy Chalice of the altar (for our Saviour calleth that also the blood of the new Testament) then he doth of the blood of calves and goats, or of other common drinks, is worthy death, and God will in the next life, if it be not punished here, revenge it with grievous punishment.The bloud of the Testament. Whosoeuer maketh no more account of the bloud of Christes sacrifice, either as shed vpon the Crosse, or as in the holy Chalice of the altar (for our Sauiour calleth that also * the bloud of the new Testament) then he doth of the bloud of calues and goates, or of other common drinkes, is worthy death, and God wil in the next life, if it be not punished here, reuenge it with greuous punishment.

31It is horrible. Let all Christian people do satisfaction and penance for their sins in this life. for the judgments of God in the next life done by God himself, of what sort soever, whether temporal as in Purgatory, or eternal as in Hell, be exceeding grievous.It is horrible. Let al Christian people do satisfaction and penance for their sinnes in this life. for the iudgements of God in the next life done by God him self, of what sort soeuer, whether temporall as in Purgatorie, or eternal as in Hell, be exceding greuous.

34You had compassion. To be merciful to the afflicted for religion, & to be partakers of their miseries, is a very meritorious work, and giveth great confidence before God in the day of repayment or remuneration for the same.You had compassion. To be merciful to the afflicted for religion, & to be partakers of their miseries, is a very meritorious worke, and giueth great confidence before God in the day of repaiment or remuneration for the same.

34With joy. If all Christian men would consider this, they would not think it so great a matter to lose their land or goods for defence of the Catholic faith.With ioy. If all Christian men would consider this, they would not thinke it so great a matter to lose their land or goods for defense of the Catholike faith.

38Liveth of faith. Faithful men afflicted in this life, have their comfort in their assured faith and hope of Christ's coming to deliver them once from all these miseries: & so by that faith and comfort they live, whereas otherwise this miserable life were a death.Liueth of faith. Faithful men afflicted in this life, haue their comfort in their assured faith and hope of Christes comming to deliuer them once from all these miseries: & so by that faith and comfort they liue, wheras otherwise this miserable life were a death.