in hand with his plough, that it may go forward.  But there was never such a preacher in England as he is.  Who is able to tell his diligent preaching, which every day, and every hour, laboureth to sow cockle and darnel, that he may bring out of form, and out of estimation and room, the institution of the Lord’s supper, and Christ’s cross?  For there he lost his right; for Christ said, Nunc judicium est mundi, princeps seculi hujus ejicietur foras.  Et sicut exaltarit Moses serpentem in deserto, ita exaltari oportet Filium hominis.  Et cum exaltatus fuero a terra, omnia traham ad meipsum.  “Now is the judgment of this world, and the prince of this world shall be cast out.  And as Moses did lift up the serpent in the wilderness, so must the Son of man be lift up.  And when I shall be lift up from the earth, I will draw all things unto myself.”  For the devil was disappointed of his purpose:  for he thought all to be his own; and when he had once brought Christ to the cross, he thought all cocksure.  But there lost he all reigning:  for Christ said, Omnia traham ad meipsum:  “I will draw all things to myself.”  He meaneth, drawing of man’s soul to salvation.  And that he said he would do per semetipsum, by his own self; not by any other body’s sacrifice.  He meant by his own sacrifice on the cross, where he offered himself for the redemption of mankind; and not the sacrifice of the mass to be offered by another.  For who can offer him but himself?  He was both the offerer and the offering.  And this is the prick, this is the mark at the which the devil shooteth, to evacuate the cross of Christ, and to mingle the institution of the Lord’s supper; the which although he cannot bring to pass, yet he goeth about by his sleights and subtil means to frustrate the same; and these fifteen hundred years he hath been a doer, only purposing to evacuate Christ’s death, and to make it of small efficacy and virtue.  For whereas Christ, according as the serpent was lifted up in the wilderness, so would he himself be exalted, that thereby as many as trusted in him should have salvation; but the devil would none of that:  they would have us saved by a daily oblation propitiatory, by a sacrifice expiatory, or remissory.

Now if I should preach in the country, among the unlearned, I would tell what propitiatory, expiatory, and remissory is; but here is a learned auditory:  yet for them that be unlearned I will expound it.  Propitiatory, expiatory, remissory, or satisfactory, for they signify all one thing in effect, and is nothing else but a thing whereby to obtain remission of sins, and to have salvation.  And this way the devil used to evacuate the death of Christ, that we might have affiance in other things, as in the sacrifice of the priest; whereas Christ would have us to trust in his only sacrifice.  So he was, Agnus occisus ab origine mundi; “The Lamb that hath been slain from the beginning of the world;” and therefore he is called juge sacrificium, “a continual sacrifice;” and not for the continuance of the mass, as the blanchers have blanched it, and wrested it; and as I myself did once betake it.  But Paul saith, per semetipsum purgatio facta:  “By himself,” and by none other, Christ “made purgation” and satisfaction for the whole world.