Exod. 24. Heb. 9. Hic est sanguis Testamenti quod vobiscum pepigit Deus This is the bloud of the Testament that God hath couenaunt with you he sayth not This is the bloud of the newe Testament But if these wordes This is my bloud of the newe Testament the Euangelist had ment that it had beene the figure of the bloud of the newe Testament what had he sayde more then Moyses sayde before for the bloud of Calues and Goates was the figure of this bloud of Christ And then were the Iewes and the olde lawe of more dignity then we Christen men of the newe lawe bicause beside we both be but vnder figures as these men saye yet their figure was of more estimation then oures is being as they saye but bare bread and wine wherfore seing these words of Christ this is my bloud be the forme of our sacramēt the effect wherof is the confirmation of the new Testament it foloweth well that the cause must be of like or more dignity and so by no meanes can be the materiall creature of wine but must needes be the innocent and precious bloud of our immaculate and vndefiled Lambe of God Iesus Christ When you haue after your maner CROWLEY passed thorow the circumstaunces of this text Hoc est corpus meum c. You come to the effects of the sacrament of the body and bloud of Christ The first effect of our sacrament say you is to confirme the new Testament c. Much adoe you make about the confirming of the two Testaments by bloud The olde by the bloud of Calues and Goates and the newe by the bloud of Christ If you had bene so expert in the wrytings of the fathers as you would séeme to be you would neuer haue spent halfe this labour about the confirmation of the two Testaments by bloud Affirming that all holy wryters doe expounde these wordes of our sauiour Christ This is my bloud of the newe Testament to signifie this bloud doth confirme the newe Testament Me thinketh you might haue done very well to haue named some one of these holy wryters But for as much as you name none I will not trouble the reader with any other expositions of those wordes then that which may iustly be gathered of the verie scriptures S. Paule wryting to the Hebrues sayth of the confirming of the olde Testament or couenaunt that God made with Habraham Hebr. 6. that it was confirmed with an othe not with the bloud of Calues and Goats Abrahae namque promittens Deus c. For saith saint Paule when God made a promise to Habraham bicause he had none greater then himselfe by whome he might sweare he swore by himselfe saying I will blesse and multiplie thée excéedingly c. As for the maner of spéeche that is vsed by Moses and the Euangelists 1. Cor. 11. in the places that you doe cite is playnely expounded by saint Paule when he sayth Hic calix nouum testamentum est in meo sanguine This Cup is the newe Testament in my bloud And these wordes doth saint Paule wryte not as his owne but as the wordes of the Lorde Iesus spoken at his last supper when he deliuered the holy Cup to his Apostles The couenaunt of God is confirmed with an othe and not with bloud By this it is manifest that the couenaunt which God made with Habraham and all the faythfull that should beléeue that couenaunt or promise was confirmed with an othe and not with the bloud of Calues or Goates But the bloud of Christ wherein that couenant was made was prefigured by the bloud of Calues and Goats and is nowe kept in memorie by the vse of the Lordes Cup as saint Paule teacheth in the same place saying Hoc facite quociescunque biberitis in meam commemorationem Doe this as oft as ye shall drinke in the remembraunce of me The difference that is betwéene the olde Testament and the newe is playnely shewed by saint Austen in his booke against Adimantus His wordes are these Duorum testamentorum differentiam sic probamus Contr. Adimant cap. 17. vt in illo sint onera seruorum in isto gloria liberorum In illo cognoscatur prefiguratio possessionis nostrae in isto teneatur ipsa possessio On this wise doe we proue the difference of the two Testamentes for that the burdens of bondmen are in the one and the glorie of frée men in the other In the olde the prefiguration of our possession is knowne and in the newe the possession it selfe is enioyed We therefore that be christen men of the new Testament be not vnder figures as were the Iewes but we are in possession of the thing signified by the figures of the olde Testament And yet we may be bolde to saye that we haue the signes or figures of the body and bloud of our sauiour Christ to put vs in remembraunce of that possession and doe not doubt to call the same by the name of the things signified as saint Austen wryteth against the same Adimantus Non enim Dominus dubitauit dicere hoc est corpus meum cum signum daret corporis sui Capit. 12. The Lord doubted not to say this is my body when he delyuered the signe of his body We holde therefore that the confirmation of the olde Testament and of the newe both is the othe that God made vnto Abraham and his faythfull séede And that the thing promised was prefigured by the figures of the olde law And that the same is playnely represented and set forth before our senses by those figures that our Sauiour hath instituted not as a thing to come but as a thing alreadie had in possession and not to be forgotten of such as haue receyued it We therefore are not vnder figures as were the Iewes before the shedding of Christs bloud but we doe vse those figures that Christ himselfe hath instituted to such purpose as he did institute them for Neyther doe we say or thinke that they be but bare bread and wine but we teach that the worthy receyuer is by them assured euen as it were sensibly that he is made one with Christ and Christ with him that he dwelleth in Christ and Christ in him that he receiueth into his soule whole Christ We teach not that the sacrament is but bare bread and wine euen as he receyueth the sacramentall bread and wine into his body And to conclude that he hath by Christ euerlasting lyfe euen as our bodies haue this temporall lyfe by the meanes of bodyly foode whereof the chiefe is bread and wine the one seruing to strengthen mans hart and the other to make it chéerefull and merie I conclude therefore thus The othe which God swore to Abraham is the confirmation of the olde and newe Testament Ergo neyther was the olde confirmed by the bloud of Calues and Goates neyther the new by the sacrament of Christes bloud And so consequently it is
better and more certaine foundation then the most vncertaine intent of the priest What intent we had or haue God doth knowe and shall iudge Our doings doe declare that we intend to vse the sacraments of Christ according to hys holye institution The effect of this sacrament in remembraunce of his death and passion And by them to call to memory what we are by Christ what we must continue to the end and what we shall haue in the ende And being such as by receyuing those holy mysteries together we séeme to be we are by them assured that Christ dwelleth in vs and we in him And that as the creatures bread and wine doe by the mouth enter into our bodies to be the foode thereof so doe the flesh and bloud of Christ by fayth enter into our soules to be the sustinaunce of them whereby both body and soule shall lyue for euer in ioy And in our last booke of Communion our inuocation is some thing more large then you haue reported it For we saye thus Heare vs O mercyfull father we besech thée And graunt that we receyuing these thy creatures of bread and wine according to thy sonne our sauiour Christes holye institution in remembraunce of his death and passion may be partakers of his most blessed body and bloud c. If you would haue considered this inuocation better you should not haue néeded to haue wylled your auditorie to looke throughout the scriptures to finde where Christ did institute that by eating of bread and wine men should be partakers of his bodie and bloud For the wordes of our inuocation are that we doing that which Iesus Christ did will to be done for such purpose as he did appoynt it to be do ne may bée partakers of the thing in déede that is represented by that which is done Not by the outwarde act that we do but by the inwarde fayth that mooueth vs to doe it being commaunded by him in whom we beleue The institution of this doing is declared immediately after the inuocation that you speake of 1. Cor. 11. and was written by S. Paule to the Corinthes Wherefore we do not beare men in hand that Christ did institute that which he neuer thought neither doe our déedes shewe that we be enimies to his institution And as they vsed themselues in consecration so they did in the oblation WATSON Diuision 38 which they did not corrupt as the other but vtterly tooke away denying any such thing to be as I haue proued it is in so much that in all their newe communion they could not scarcely abide the name or worde of oblation but pulled it out of the booke so much did they fauour the institution of Christ which they nowe pretende CROWLEY As in mine answere to your proufes I haue sufficiently disproued the same so shall I here in fewe wordes disproue your slaunderous report In our Communion booke we desire oure heauenly father mercifully to accept our sacrifice of prayse and thankesgiuing And we say that we doe offer and present vnto him our selues our soules and bodies to be a reasonable holy and liuely sacrifice vnto him The sacrifice of the newe testament And is this to put the name or worde of oblation out of our booke The auncient fathers say that this is the sacrifice of the newe testament as I haue briefly noted in mine aunswere to the fourth diuision of your former Sermon Nowe when they haue taken away the due matter as sweete vnleauened bread WATSON Diuision 39 the mixture of the Chalice and peruerted the forme by leauing out the principall verbe est in the words of Christ as it was in the last booke in the first printing how it came in againe I can not tell and neglected the due ordring of the minister suffring them to vsurpe the office of a priest that neuer receaued that authority neither of God nor man and in that they did which was very bad neuer intended to do as the Church doth wholy did abrogate as much as lay in them the oblation of Christs body in remembrance of his passion at length would haue nothing to remaine but a bare cōmunion what face haue they to cry vpon christs institution institution which they haue in so many pointes broken and violated as I haue shewed yet that they would haue is no part of Christs institutiō For the vse of the sacrament is that it should be receaued and eaten Concilium tolet anum prim ca. 14. Conci Cesar aug ca. 3. and therefore in dyuers councels it was decreed that whosoeuer tooke the sacrament at the priestes hande and did not eate it for the which end Christ did ordeyne it was holden accursed and excommunicate Thus farre extendeth the institution of Christ concerning this point because he sayde Accipite manducate bibite Take eate drinke and also that all should eate and drinke of it that coulde proue themselues after saint Paules admonition But such thinges as pertaine to the ceremonie of the eating as how many in one place togither what time place maner order and such like be thinges pertayning to the ordinaunce and direction of the Church and not to the institution of Christ as necessary vpon paine of damnation to be obserued of euery christen man For else if all the rites that Christ vsed at hys supper were of necessitie and pertayning to his institution then there must needes be thirtene together at the communion and neyther moe nor fewer And it must be celebrate after supper and in the night after the washing of the feete and in a Parler or Chamber and all that receaue must be priests and no women For all these things were obserued of Christ and his Apostles at his last supper But for our instruction to declare that they be not fixed by the instituted of Christ but left to the disposition of the Church the Church hath taken an other order in these things wylling that all shall communicate that be worthy and disposed So that the number whether there be many or fewe or but one in one place that receyue maketh not the ministration of the priest for that thing vnlawfull And it hath ordered that it shall be celebrate in the morning and receyued fasting before all other meates and in the Church except necessitie otherwise require And therfore saint Augustine taught Ianuarius after this sort August Epist 118. Ideo saluator non praecepit quo deinceps ordine sumeretur vt apostolis per quos dispositurus erat ecclesiam seruaret hunc locum Therefore our Sauiour did not commaund by what order it should be receyued after him but reserued that matter to the Apostles by whome he would order and dispose his Church By this wee may conceyue that the receyuing of the sacrament is Christes institution but the maner number other rytes of the receyuing be not determined by Christes institution but ordered at the Churches disposition
come did giue vs a great tokē of a sacrament or hid secret Yea rather God did giue it vs in him For in his sléepe he obtayned a wyfe and of his owne ribbe there was made a wyfe for him Bicause that of Christ sléeping vpon the crosse the Church should be made of his side that is to saye of his side whilst he was sléeping For the sacraments of the Church did flowe out of his side which was pearsed with a speare whilst he hanged on the crosse These wordes of saint Austen haue some shewe of that which you cite but they are not the same wordes neyther can haue the same sense that you would those wordes should haue As may well appéere by the wordes that saint Austen addeth immediatly after saying Sed quare hoc dicere volui fratres Quid infirmitas Christi nos facit fortes c. But wherefore would I speake this sayth saint Austen Bicause the weakenesse of Christ doth make vs strong A great ymage was it that did there proceede or go before For God might haue taken from the man fleshe whereof he might haue made the womā And it séemeth that it might haue as it were agréed better For the sex that was made was the weaker and the weakenesse should rather haue bene made of the fleshe then of the bone For in the fleshe the bones are the strong part He did not take from man fleshe to make a woman of but he did take a bone And when a bone was taken out a woman was made therof and flesh was filled vp in the place where the bone was God was able to haue restored a bone for the bone that he tooke out he was able to haue taken out flesh to haue made the woman and not a ribbe what did it therefore signifie The woman was made of a ribbe as being strong and Adam is become fleshe as being weake Christ and the Church His infirmitie is our strength Thus farre saint Austen As many as wyll may by these wordes vnderstande what Saint Austen ment by those wordes that go before wherevpon you would conclude that the sacrament which you terme the sacrament of the aultar is not Wine but bloud For in these wordes saint Austen sheweth his meaning to be farre otherwise He doth in diuers places of his wrytings vse this maner of speaking but in euerye of those places hée doth by playne wordes shewe himselfe to minde nothing lesse then to teache that the sacrament of the body and bloud of Christ The scope of saint Austens doctrine is not bread and wine but bloud onely His meaning was as it maye be iustly gathered of his wordes to teach that our sacramentes take their worthynesse of none other thing then the worthynesse of the death and bloudsheding of our Sauiour Christ and that the infirmitie of oure nature in Christ is become our strength in him It séemeth to me a straunge maner of reasoning that you vse when you saye that for as much as there came no wine out of Christs side therefore our sacrament is not wine but Christes bloud If you will giue me leaue to reason after that sort I will proue yet once againe that the Church hath but two sacraments For saint Austen sayth that the sacraments of the Church did flowe out of Christes side and you say two sacraments did flowe out of his side that is to saye water and bloud Therefore I conclude that the other fiue be no sacramentes for they flowed not out of Christes side Yea I will by this maner of reasoning proue that these two sacraments are not whole sacraments neyther For the word and fleshe flowed not out of Christes side but without the worde and fleshe these two sacraments be not whole sacraments Ergo they be but maymed sacraments Saint Austen sayth In Iohannem tract 80. Detrahe verbum quid aqua nisi aqua Accedit verbum ad clementum fit sacramentum Take away the worde from the water and what is the water other then water The word commeth to the element and so is it made a sacrament And in the other sacrament except you haue two creatures bread and wine or as you terme them flesh and bloud it can be no perfite sacrament Yea and the word of fayth is necessarie here also For as saint Austen sayth in the same place Hoc verbum fidei tantum valet in Ecclesia Dei◠vt ipsum credentem offerentem benedicentem tingentem etiam tantillum mundet infantem c. This worde of fayth is of such force in the Church of God that by it he doth make cleane the beléeuer the offerer the blesser yea and him that baptiseth the little infant although it be not yet able to beléeue with the hart vnto righteousnesse and confesse with the mouth to saluation Watson concludeth fondly A fond maner of conclusion is it that you gather therfore M. Watson of the flowing of water and bloud out of Christes side For you doe not onely denie your holy fathers fiue sacraments but also mayme the other two Yea you make the baptisme that was ministred before the death of Christ and the sacrament of Christs body and bloud that was ministred at his last supper to be of none effect And last of all you affirme that part of the sacrament to be the whole sacrament which you and your sort doe withholde from all Christians that be not massing priestes WATSON Diuision 20 Beside these circumstaunces and arguments deduced vppon the scripture there be also other of no lesse strength then these able to confirme anye true christen man in the faith of the reall presence of Christes body and bloud in the blessed sacrament And these be the effectes of the sacrament expressed in the scripture which be so great so glorious so excellent and heauenly that it were great blasphemie to ascribe the same to bread and wine which be onely the workes and effectes of almightie God and of such creatures onely as Gods son hath taken and vnited to himself in vnitie of person which be the body and bloud of our Sauiour Christ The first effect is that our Sacrament is the confirmation of the newe testament as saint Mathew and saint Marke also doe write Math. 26. Mar. 14. Hic est sanguis meus noni Testamenti this is my bloud of the newe Testament that is to say which confirmeth the new Testament as all holy wryters doe expound Lyke as the bloud of Calues did confirme the olde Testament Exod. 24. as the booke of Exodus doth declare so the bloud of Christ our priest and sacrifice doth confirme the newe Testament which Testament bicause it is eternall and shall neuer haue ende is confirmed by the eternall bloud of the Lambe of God that euer is receyued and neuer consumed and not by any corruptible bloud or any other creature of lesse value and efficacie In the olde lawe and also in saint Paule it is sayde
of our resurrection 109. H HOwe we can offer Christ 10. How that which lacketh in vs is supplied 12. Howe Christ is present in hys sacraments 19. Howe the bread is Christes body Fol. 66. I IReneus teacheth what sacrifice God delighteth in 7. Isichius to much giuen to the Anagogicall sense 170. Isichius against Watson 172. L LYers haue no credit 133. Loke in the .24 diuision 204. M MAster Watsons decay of faith and good workes c. 4. Medicines be not the efficient causes of helth 99. N NO Masse sayde for hyre can be a sacrifice 38. None can knowe God but such as be members of Christ 84. O ORigine against Master Watson 16. Onely Gods elect haue commoditie by Christes c. 72. One of Watsons shiftes 84. Origine maketh Watsons coniecture to seeme vntrue 160. P PEter Cluniacensis 42. S SYr Thomas Moores thankes Fol. 1. T THe cōtrary of Watsons words is true 7. The fruites of the Masse 8. To what vse Watson would haue Christ to serue 11. The foundation of Watsons Sermon 14. The scripture ouerthroweth Watsons foundation 14. The scriptures and Doctors haue shaken c. 19. The wordes that Watson cyteth make nothing for him 26. The three formes of Masses fayned 29. The Church is offred in hir owne oblation 38. The sacrament of the aultar 39. The circumstaunces must giue the vnderstanding 49. The meaning of Christ 62. The cause why children bee baptised 69. The scope of Saint Austens doctrine 77. The couenaunt of God is confirmed with an othe c. 80. To large a conclusion 85. The sequele of Watsons doctrine Fol. 89. The vse of Austens time 93. The cause of the resurrection 94. The meaning of Athanasius 101. The effect of the sacrament 117. The cause why Watson would not cite c. 120. The accord of Cyrill and Watson Fol. 123. The best armour for Christians Fol. 133. The title of Doctor deceiueth manye 135. The right vse of fasting 137. The fruites of constancie 152. The fruites of Popishe doctrine Fol. 153. Two lowde lyes one in anothers neck 166. The antiquitie of Isichius 172. The fruites of presumption 176. The scope of the Epistle 182. The maner of Church exercise in Chrysostomes time 184. The purpose of Christ 186. The ende of Chrysostomes eloquence 206. W WAtson counterfaiteth Saint Paule 2. Watsons words true in him selfe 3. Watsons Booke wrong quoted Fol. 5. Watson and Paule builde not both vpon one c. 13. Watsons hearers were of three sortes 13. Watsons doctrine denyeth Christs manhood 15. Watson leaueth oute that shoulde make against him 29. Watson doth snatch a worde 31. Watson wyll none of thys glose Fol. 33. Whereof Austen is full 35. What the sacrifice of the new Testament is 35. Watson belyeth Cluniacensis 42. Watson did not weighe Ireneus wordes 53. Watson hath a Bernarde of hys owne 58. Watsons store is but small 61. Watsons voluntarie graunt 64. Watsons sophistrie hath made hym forget c. 65. Watson must be promoted 65. Watson denyeth Christes wordes Fol. 65. Watson hath lost fiue of the Popes sacraments 68. Watson is faultie in that which he reprehendeth in other 75. Watson concludeth fondly 78. We teache not that the sacrament is but bare c. 81. Watson secketh vauntage by translating 82. Watson wyll not leaue hys olde wont 87. Watsons conclusion differeth much from Cyrillus 90. Watson is not able to aunswere his owne obiection 92. Watson was foule ouerseene 98. What maner men Ireneus had to doe with 103. Wordes that must bee warily considered 104. Watson is bolde wyth Ireneus Fol. 104. Watson hath a wrong opinion of vs. 107. Watsons olde trick will not be left Fol. 122. Watsons sentence turned to hymselfe 129. Watson is sawcie and malapart Fol. 130. Watson hath produced a wytnesse against c. 131. Watsons common practise 133. Watson might haue spared thys labour 141. Watson forgetteth what he hath in hande 143. Watson concludeth wyth a lowde lye 154. Watson against Rhenanus 161. Watsons conclusion foloweth not Fol. 162. Watson doth misse of his purpose Fol. 168. Watsons own Chrysostome against Watson 173. Watson going aboute to deface other 174. Watson ouerthroweth that before he did builde 178. Watson can see nothing 183. Watsons Paradox 184. Watson belyeth three at once 195. Watson can pretend shortnes Ibi. Watson can slip ouer some thinges Folio 203. The Table for the notes of the second Sermon in order of Letter A ANtichristes Churche confirmeth as great c. 17. A pretie recantation 28. Austen against Watson in the same place c. 54. An argument for Watson to aunswere 88. An argument against the sacrifice of the Masse 91. Ambrose openeth hys owne meaning 94. A proofe of that whiche Watson sayth is not c. 104. A commemoration of any thing is not that thing 125. A vse enforced by persecution 165. B BLasphemous doctrine 32. Both the institution and the prophesie c. 58. Bernardes meaning made plaine Fol. 90. Both sinne alike 154. C COmmunion bread 19. Christ is the perfection of the lawe 38. Cyprians purpose in his Epistle Fol. 67. Christ called an Aduocate 96. Cyprian speaketh not of the Masse Fol. 106. Christ is not an instrument of saluation 116. Chaunge is no robbrie 129. Chrysostomes wordes rightly applyed of vs. 178. D DEcrees made by Pope Innocent 15. Deuill Coniurers as good as Massing priestes 116. Doctors dregges vppon Doctors dirt 171. F FOure lyes affirmed in lesse then twentie lines 184. G GOds worde is the rule of the Church 27. Gregories bokes burned 110. H HOw iustly Wyckliffe was condemned 16. How Christ hath beene slayne from the beginning 91. I IGnatius his wordes not found Fol. 18. Ignatius doth teache none other faith c. Ibidem Isichius doth not agre with Watson 51. Ieroboams Priests as good Iewes as the Popes c. 186. L LEauened breade commaunded by Byshops of Rome 20. Luke putteth both Paule and himselfe in the number of al. 174. M MAssing priests are not lawfull ministers 25. Many proofes againste the Masse 29. Manye places but none named Fol. 43. Melchisedeches blessing declared Fol. 72. Mysticall can not be reall 97. Moe Priestes damned then saued Fol. 118. Masse for the rot of Cattell 147. N NOne hath or can proue the necessitie of mixing water with the wine 22. No forme of reasoning obserued by Watson 80. None can offer Christ but himself Fol. 89. Not the masking Masse but the holy communion 106. Narrowe seeking for matter 161. Nothing more against Watsō then this 162. O OEcumenius belyed in translating 75. Oecumenius hys meaning Fol. 76 Oecumenius may haue no credite Fol. Ibidem P POpe Leo hys consideration Fol. 20. Paules doctrine not so grosse as c. 39. Papisticall libertie vsed by Watson 49. Paules wordes expounded 82. Paynters diuinitie 92. Priuate Masse prooued to bee against the institution of Christ 153. Popishe shauelings most vnworthy ministers 156. Patched ware may not be allowed Fol. 179. S SIxe pennie bookes
we shall be able to fight against euen to the death Our receyuing of Christ therfore is spirituall into the soule by fayth and into the body or by the senses sacramentally that is in suche sort as by the receyuing of Sacramentes we maye receyue the things signified by the same In Baptisme therefore we doe by beléeuing the promise of God made in Christ receyue him into our soules to washe and purge the same of all sinne and the verie senses of our bodies doe vnderstand the same when we doe by them consider the nature and vse of the creature water wherin our Sauiour Christ hath instituted that holy Sacrament which is to purge and clense from all filth all those things that be washed therein In like maner in the Lords supper when we beleue the wordes of Christ written by Saint Iohn Ego sum panis ille qui de coelo descendi qui edit de hoc pane viuet in aeternum I am that bread which came downe from heauen Iohn 6. he that eateth of this bread shall liue for euer then doe we by fayth receyue Christ into our soules and the verie senses of our bodies doe perceiue and our common sense doth vnderstande that as the creatures bread and wine wherein this Sacrament is instituted doe strengthen and chéere mens hartes euen so the body and bloud of our Lorde and Sauiour Iesus Christ doe strengthen comfort and make chéerefull the soule of man And further we doe euen sensibly perceyue in Baptisme our buriall with Christ to the worlde and worldly delightes and our resurrection with him to newnesse of lyfe And in the Lordes supper our knitting togither into one bodye whereof Christ is the head According to that which Austen teacheth in that sermon that he intitleth Of the sacraments of the faithful We teach not therfore that they be vaine emptie signes August ad Iaenuarium lib. 1. but we hold that they be most effectual in significatioÌ„ as Austen writeth to Ianuarius Nowe where as you saye that by the power of almightie God assisting the due administration of the Priest Christ is become present in the sacrament after your maner we knowe no such due administration as you meane of I am sure That is dashed full of crossings and trurnings doukyngs and starings in Maskers apparell But we know and acknowledge that order of ministration that Christ appointed the Apostles vsed to be the due order of ministration And the Gods almighty power doth assist that ministration so that the worthy receyuers that is such as be members of Christs body are spiritually sacramentally partakers of Christ and doe receyue into their soules whole Christ both God and man according as the holy scriptures and holye Fathers doe teach without any transubstantiating or chaunging of the substaunces of the creatures bread and wine WATSON Diuision 9. For seing the substaunce of our Sacrifice of the newe Testament is the very reall and naturall body of Christ as may be proued by many Authorities Cyprian li. 2. Epist 3. Saint Cyprian sayth In sacrificio quod Christus est non nisi Christus sequendus est In that Sacrifice that is Christ no man is to be folowed but Christ Here he saith that Christ is the Sacrifice that we offer to almightie God Also Saint Basyl writeth in his forme of Masse Basil in Missa Tues qui offers offerris qui suscipis impartis Christe deus noster O Christ our God thou art he that both doest offer and is offered that both giuest the offering and receaueth Saint Basyll by this meaneth that the Sacrifice which the Church offered to God is Christ himselfe who in that he is the head of his body the Church is one offerer with the Chuch and so is both offerer and offered as Basyll sayth Lykewise Saint Ambrose wryting of the inuention of the bodies of two glorious Martirs Geruasius and Prothasius of the burying of them vnder the aultar sayth thus Amb. lib. 10. Epist 85. Succedant victimae triumphales in locum vbi Christus hostia est sed ille super altare qui pro omnibus passus est isti sub altari qui illius redempti sunt passione Let these triumphing Sacrifices meaning the bodies of the Martirs go into the place where Christ is a Sacrifice But Christ is a Sacrifice aboue the aultar who suffred for all men these two vnder the aulter that were redeemed by his passion Of this place I note my purpose which is that the Sacrifice of the Church and newe Testament is the very reall body and bloud of our Sauiour Christ which is also testified by Chrisostome in his Homely he wryteth of the praise of God in these wordes Chrysost hom de Laude Dei Vereamini mensam quaue desuper victima illa iacet Christus scilicet qui nostri causa occisus est Feare and reuerence that table aboue the which lyeth that Sacrifice that is to say Christ which for our cause was slayne By which wordes Chrisostome declareth his fayth that the Sacrifice of the Church is Christ and also that Christ is not onely in heauen as some men damnably beareth you in hande but is placed lying aboue the Fable of the aultare as the substaunce of our Sacrifice And in an other Homely he wryteth Idem homil De Enâ—â—â—ijs Mensa mystâ—rijs instructa est agnus dei pro te immolatur The Table is furnished with misteries the Lambe of God for thee is offered teaching vs that the holy misteries wherewith the Table of our aulter is furnished be the bodye and bloud of Christ that is to say the Lambe of God which is also then offered for vs. August lib 9 Confes Ca. 12. Saint Augustine is full of such sayinges as wryting of his mothers death how that he wept nothing for hir all the time the Masse was saide for hir Soule which he expresseth by these wordes Cum offerretur pro ea sacrificium praecij nostri When the Sacrifice of our price was offered for hir I leaue out al the rest of the sentence contented to allege onely this that proueth the sacrifice which is offered by the Priest for the dead to be our price which is and can bee nothing else but the body and bloud of Christ which he gaue vpon the crosse as the price of our redemption August lib. Senten prosp But playnest of all he wryteth in a Booke intituled Liber Sententiarum prosperi Which Booke is alledged of Gratian in the decrees in these wordes Hoc est quod dicimus quod modis omnibus approbare contendimus sacrificium Ecclesiae duobus confici duobus constare visibili elementorum specie inuisibili Domini nostri Iesu Christi corpore sanguine Sacramento re SacrameÌ„ti id est corpore Christi This is that we say that we labour to prooue by all meanes that the Sacrifice of the Church is made and
consisteth of two things of the visible forme of the elementes and of the inuisible bodye and bloud of oure Lorde Iesus Christ both that outward Sacrament and the thing or substaunce of the Sacrament that is the body of Christ These words neede no declaring but poynting and for that cause why should I tarie in this poynt any longer seing that our Bookes be full of such like authorities Therefore as I began seing the substaunce of our Sacrifice of the new Testament is the very reall and naturall body of Christ if this body be not present in the Sacrament as the enemies of Christes Crosse and the destroyers of oure faith falsly pretende then be wee christen men left altogither desolate without anye Sacrifice priuate vnto vs for both the Sacrifice of Christ vpon the crosse and also the inwarde Sacrifice of mans heart be not priuate but common to vs and to all faythfull men from the beginning of the worlde to the last ende All these wordes are to proue CROWLEY that we whome you call the enimies of Christs Crosse and destroyers of your fayth doe take awaye from the Church of Christ that sacrifice that they maye and ought continually to offer to God and leaue them in worse case then were the Iewes or any other sect except the Mahumetans for they only are without a peculier sacrifice to offer to their God Your Argument when the flowers of Rhetorick be taken from it is in this forme Seing that the substaunce of our sacrifice is the verie reall and naturall body of Christ they that denie it to be in such sort present doe denie the Church to haue any Sacrifice to offer to God But the Protestantes doe denie it to be in such sortes present Ergo they denie the Church to haue any sacrifice to offer to God To proue the Maior proposition of this Argument Cyprian lib. 2. Ep 3. you make a long parenthesis And first you begin with the wordes of Cyprian In sacrificio quod Christus est non nisi Christus sequendus est In that Sacrifice that is Christ no man is to be folowed but Christ True it is that in the thirde Epistle of his seconde Booke Saint Cyprian hath those wordes that you cite But that he ment by those wordes to affirme that Christes reall and naturall body is present in the sacrament I deny and doubt not to be able to stand to that deniall agaynst all that can be iustly proued by the words of Cyprian in that place or any other of his workes And least you should think that of an obstinacie I doe without good ground denie that I am not able to aunswere I will shewe you what moueth me to denie that which you affirme First the same Cyprian in the same Epistle sayth thus Admonitos autem nos scias vt in Calice offerendo dominica traditio seruetur neque aliud fiat a nobis quam quod pro nobis Dominus prior fecit Vt Calix qui in commemorationem eius offertur mixtus vino offeratur Nam cum dicat Christus Ego sum vitis vera sanguis Christi non aqua est vtique sed vinum Nec potest videri sanguis cius quo redempti viuificati sumus esse in Calice quando vinum desit calici quo Christi sanguis ostenditur qui scripturarum omnium sacramento ac testimonio praedicatur Ye maye vnderstande sayth Cyprian to Coecilius that we are warned that in the offering of the Cup we obserue the Lordes tradition and that we doe nothing therein other then that which the Lorde did for vs before That the Cup which is offered in remembrance of him be offered being mixed with Wine For when Christ sayth I am a verie Vine doubtlesse then the bloud of Christ is not water but Wine Neyther can it séeme that his bloud wherwith we were redéemed and quickened is in the Cup when it wanteth Wine whereby Christs bloud is set forth and shewed which is by the Sacrament and testimonie of all the Scriptures preached abroade Agayne the fame Cyprian sayth in the same Epistle Lauabit in vino stolam suam in sanguine vnae amictum suum Quando autem sanguis vuae dicitur quid aliud quam vinum dominici sanguinis ostenditur He shall washe his robe in Wine and his apparell in the bloud of the Grape And when mention is made of the bloud of the Grape what other things is shewed then the Wine of the Cup of the Lordes bloud And after a few words the same Cyprian sayth thus Vini vtique mentio est ideo ponitur vt Domini sanguis vino intelligatur Et quod in Calice dominico postea manifestatum est prophetis annumiantibus praedicatur Mention is made of the Wine sayth Cyprian and for this cause is it done that the Lordes bloud might be vnderstanded by the Wine And that thing that was afterwarde manifestly shewed in the Lords Cup was before preached when the Prophets shewed forth the same And in the same Epistle after he hath spoken of the wordes of our Sauiour Christ written in the .26 chapter of Saint Math. Gospell he sayth Qua in parte inuenimus Calicem mixtum fuisse quem Dominus obtulit vinum fu sse quod sanguinem suum dixit In which part sayth Cyprian speaking of the Cup we finde that the cup which the Lorde offered was mixed and that the thing which he called his bloud was Wyne And againe after he hath spoken of the words of the Apostle he sayth Miror satis vnde hoc vsurpatum sit vt contra euangelicam apostolicam disciplinam quibusdam in locis aqua offeratur in dominico calice quae sola Christi sanguinem non possit exprimere I maruayle much sayth Cyprian howe it commeth to passe that contrarie to the doctrine both of the gospell of the Apostle water is in certayne places offered in the Lordes cup which being but water alone can not expresse the bloud of Christ These sayings of Cyprian being written in the same Epistle that you cite Cyprians words in the same Epistle that watson citeth make against him doe cause me to deny that which you affirme For he saith The Wine of the cup of the lords bloud is shewed forth The lords bloud is vnderstand by the Wine And that it was Wine that he called his bloud And last of all that water alone could not expresse the bloud of Christ No man that is not blinded by affection will saye that Cyprian ment in that Epistle to teache that Christes reall and naturall body is present in the Sacrament otherwise then spirituallye and sacramentally But I maruell much that you were so blinde when you reade that Epistle that you could not sée these playne wordes of Cyprian euen in the last sentence of the Epistle Religioni igitur nostrae congruit timori ipsi loco atque officio sacerdotij nostri frater charisme in Dominico Calice miscendo offerendo
custodire dominicae traditionis veritatem Et quod prius apud quosdam videtur erratum Domino monente corrigere Vt cum in claritate sua maiestate coelesti venire coeperit inueniat nos tenere quod monuit obseruare quod docuit facere quod fecit It agréeth sayth Cyprian with our religion feare and place of priestly office most dearely beloued brother that in the mingling and offring vp of the Lords Cup we kepe the truth of the Lordes tradition and that we doe by the warning that the Lorde giueth correct that thing wherein we sée that other haue heretofore erred That when he shall begin to come in his owne brightnesse and heauenly Maiestie he may finde that we hold fast that wherof he gaue vs warning obserue that which he taught vs and doe that which he did Such words as these are not for you to loke vpon For they will bid you leaue of your masking garments in your ministration and to set aside your halowed cups Vestiments Altars and Superaltaries wyth all your crossings turnings and halfe turnings with the reast of your Apishe toyes For Christ neyther taught nor vsed any of all those thinges But when Cyprian sayth In sacrificio quod Christus est non nisi Christus sequendus est In that Sacrifice which is Christ none must bée folowed but Christ the first part of the sentence must serue your purpose to proue that the reall and naturall bodye and bloud of Christ is the substaunce of the sacrifice of the church and that the same is really and substantially present in the sacrament thereof but the later part of the same sentence must not put vs in minde to doe in the ministration thereof that which Christ did and commaunded vs to doe The wordes that Watson cyteth make nothing for him Thus without shame you cite that for your purpose which when it is taken whole togither maketh manifestly against you Yea the verie first part of that sentence which you apply to your purpose when it is well weighed maketh nothing for you For what is more common among the fathers then to call the signes by the names of those things that they doe signifie Chrysost in Epist ad Heb. homil 17. And doth not Chrysostome speaking of the same sacrament say thus Nō aliud sacrificium sicut pontifex sed idipsum semper facinus magis autem recordationē sacrificij operamur We doe not sayth Chrysostome make another sacrifice as the high Priest doth but alwaye one yea we doe rather make a remembraunce of a sacrifice By these wordes of Chrysostome it appeareth that though the fathers vsed to call the sacrament of Christes bodie a sacrifice yet they vnderstood it to be but the remembraunce of that sacrifice that Christ offered on the crosse once for all I would not gladly diminishe the aucthoritie of Cyprian or anye other auncient writer but I am sure you your selfe M. Watson wyll not buylde vpon euerye sentence of Cyprian as you doe vpon this For then coulde you not set your holy father of Rome so highe aboue all the Bishops of christendome as you doe Cyprian li. 4. Epist 2. Loke in the fourth booke of his Epistles and the seconde Epistle where you shall finde these wordes Ac si minus sufficiens Episcoporum in Africa numerus videbitur etiam Romae super hac rescripsimus Equalitie of Bishops by Cyprians iudgement ad Cornelium collegam nostrum qui ipse cum plurimis coepiscopis habito concilio c. And if the number of Byshops in Africa sayth Cyprian shal séeme to small I haue writtē to Rome also concerning this matier euen to Cornelius our felow in office who also holding a counsell with many bishops ioyned with him c. This Cornelius whome Cyprian calleth his fellow officer was Bishop of Rome when Cyprian wrote these wordes Yet I thinke you will not gather hereof that there was an equalitie betwixt them vnlesse you minde nowe at the last to denie the supremacye of your holy father And yet you may a great deale more iustly gather that vpō these words then that which you would maintayne of the other Yea I suppose that you and all your felowes are not able to proue that Cyprian ment not to teache an equalitie amongst all those Byshops that he speaketh of But whatsoeuer he ment in this place or any other it becommeth vs to folow the rule that he giueth Cyprian lib. 2. Ep. 3. in vnderstanding the words that he or any other auncient father hath left in wryting Si solus Christus audiendus est sayth Cyprian non debemus attendere quid aliquis ante nos faciendum putauerit sed quid qui ante omnes est Christus prior fecerit Neque enim hominis consuetudinem sequi oportet sed Dei veritatem A rule to be folowed in the reading of Fathers If Christ onely be to be harkened vnto we must not marke sayth Cyprian what any man before vs hath thought méete to be done but what Christ which was before al hath done before vs. Neyther ought we to folow the custome of men but the truth of God This is a perfite rule méete to be folowed of all men in the reading of the auncient fathers wrytings Then come you to Basils Masse where as you say are written these wordes Tu es qui offers c. O Christ our God thou art he c. As for your maner of Englishing of Basils words I leaue to you and your Printer to amend In whom the fault is I know not It shall suffice that I aunswere your matter First with your leaue M. Watson you belye Saint Basils forme of Masse For if that be his that was imprinted at Andwarp Anno. 1562. out of an olde Booke of the Latine translation as the Printer sayth then is there no such matter as this that you cite in all S. Basils forme of Masse But S. Chrysostomes Masse translated by Leonhardus Thuscus hath wordes in the same sense that these be that you father vpon Basils Masse The words be these Concede a me peccatore indigno famulo tuo offerri tibi haec sacramenta tu enim es offerens oblatus suscipiens distributus Christus Deus noster If I might be put in trust to translate these wordes into Englishe I would say thus Graunt that I being a sinner thine vnworthy seruant may offer vnto thée these sacraments for thou being Christ our God art he which art the offerer and art offred which art he that doest receiue and art distributed Thus much haue I done for you M. Watson to helpe to saue your credit least some of your friendes should begin to mislyke with you for cyting matter that is no where to be found For though your father Chrysostomes wordes vpon Basil they can beare with you well ynough Yea though you doe racke them a little to serue your purpose Chrysostomes and Basils iudgement can not
Seraphins stande there couering their faces with sixe winges c. Which thing if you will graunt then must euery Priest in his Masse be sorrowfull for those that babble when he is at his Masse And he must ouer topple his cup that the spirituall bloud may flowe of from the holy table c. And the bloud in the Chalice must be sucked out of the vndefiled side It is much to be maruayled that you M. Watson when you did read this place did not perceyue what figure Chrysostome vseth here But it is to be thought that you saw it well ynough but would not be knowne of it for you knewe that your Auditory would not charge you with the matter And as for vs that were then beyonde the Seas you supposed that we should neuer come to trie the matter with you by hande blowes and therefore you were the more bolde to pick out a fewe wordes out of the midst of Chrysostomes sayings and applie them pretily to your purpose As though Chrysostome had ment by them to teach that the reall and naturall body of Christ Chrysostoms meaning is really and substantially offered by the Priest in his Masse Where as Chrysostomes meaning was to strike a reuerent feare into the mindes of his hearers and to moue them to haue their mindes and hartes lifted vp to God whilst the holy misteries of the body and bloud of Christ should be in ministring and receyuing And that this was his meaning it doth playnely appeare in his words in the same place when he sayth Didst thou not make promise to the Priest which sayde lift vp your minds and harts and thou saydest we haue them lifted vp to the Lord And in the verie same houre thou art found a lyar But you haue Saint Austen to take your part both in his .ix. Booke of Confessions and also of the sentences of Prosper Yea he is full of such sayings say you but you tell vs not where more then in these two places I wil desire the reader therfore to thinke that this is but your bragge till you bring forth more store of that you saye Austen hath in suche plentie But let vs weigh these two places of Austen sée how they maye serue your purpose against vs and not against Austen himselfe in his other writings First for aunswere to that which you cite out of the .ix. booke and twelfe Chapter of his Confessions I referre the learned reader to that which the same Austen wryteth in the Chapter next folowing And that such as haue not Saint Austens workes may sée his wordes I will here set them in wryting as they are there to be read August li. 9. Confess ca. 13. Nanque illa imminente die resolutionis suae non congitauit suum corpus sumptuose contegi aut condiri aromatibus aut monumentum electum concupiuit aut curauit sepulchrum patrium Non ista mandauit nobis sed tantummodo memoriam sui ad altare tuum fieri desiderauit cui nullius diei praeteronissione seruierat vnde sciret dispensari victimam sanctam qua deletum est chirographum quod erat contrarium nobis qua triumphatus est hostis computans delicta nostra quaerens quid obijciat nihil inueniens in illo in quo vincimus Quis ei refundet innocentem sanguinem Quis ei restituet precium quo nos emit vt nos auferat ei Ad cuius precij nostri sacramentum ligauit ancilla tua animam suam vinculo fidei Saint Austen speaking of his mother Monica sayth thus vnto God When the day of hir resolution was at hande she had no minde to haue hir body sumteously buried or to be embaulmed with Spices neyther did shée desire to haue a fine or gorgious Tumbe or to be buried in hir Countrie Shée gaue vs no charge concerning these matters but hir only desire was that she might be had in remembraunce at thine altar whervnto shée had giuen hir selfe in seruice euery day contynually from which she knewe that the holy slayne offering whereby was blotted out the hande wryting that was against vs was distributed whereby that enimie that numbreth our sinnes and séeketh what he may obiect against vs and findeth nothing in him in whome we ouercome is triumphed ouer Who shall poure out innocent bloud to him agayne Who shall restore to him the price wherewith he bought vs that he may take vs awaye from him Vnto the Sacrament of which price thy handemayden did tie hir soule with the bond of fayth If you would haue weighed thys place well you would not haue cyted the other for such purpose as you did Yea you would haue passed it ouer I trowe for it marreth a great part of your market Saint Austen sayth here that his mother knewe that the holy slayne sacrifice was daylie distributed at the aultar It is playne therefore by these wordes that there was no priuate Masse then but Communion Austen expounded by himselfe which thing maketh verie euill for your purpose And in the later ende of those wordes Saint Austen doth playnely declare in what meaning he wrote those other wordes that you cite For the thing that he spoke of before he doth here cal Precij nostri sacramentum The sacrament of our price As touching the place of Austen in his booke of the Sentences of Prosper ye doe well to confesse that it was cited by Gratian For it will be as harde for you to finde it in Saint Austens workes as to finde burning fyre in the bottome of the Sea yea or to finde that meaning in any part of his workes It is an Austen of Gratians owne making that wrote those wordes and not Austen the Bishop of Hippo. But yet if you had read the glosse of that text you would not I thinke haue made so great accompt of that place For it sayth thus In tertia parte Watson will none of this glosse quod coeleste sacramentum quod est in altari improprie dicitur Corpus Christi sicut Baptismus improprie dicitur fides In the third part that the heauenly sacrament that is on the altare is improperly called the body of Christ euen as baptisme is improperly called fayth If this glosse doe not fight with the text then doth not this place make so much for your purpose as you would haue it to séeme to make for it And bicause ye make mention of Prosper let vs sée what he sayth in his .339 sentence taken out of Austen Prosper sentencia 339. Qui discordat a Christo nec carnem eius manducat nec sanguinem bibit etiam si tantae rei sacramentū ad iudicium suae praesumtionis quotidie indifferenter accipiat He that agréeth not with Christ doth neither eate his flesh nor drinke his bloud although he doe daylie without regarde receyue the sacrament of so great a thing to the condemnation of his owne presumption In thys one sentence is ynough to satisfie as
We say that the scripture hath many such spéeches as this is my bodye and this is my bloud which are not proper spéeches but figuratiue wherefore it is not of necessitie required that this is my body and this is my bloud should be taken for proper spéeches The circumstances must giue the vnderstanding But if the circumstaunces be such that by them the spéeche can not be proper but figuratiue then is there no cause why we maye not vnderstande these places by the figure as well as the other I will therefore consider your circumstaunces and then shape you a further aunswere But if we will consider the circumstaunces of the text WATSON Diuision 14 who was the speaker for what intent what time and such other it shall plainely appeere that the literall sense as the wordes purport is the true sense that the holy Ghost did principally intend As for example First it appeareth euidently the speaker to be Iesus Christ our Lord Gods sonne equall and omnipotent God with the father and that these hys wordes be not wordes of a bare narration and teaching but wordes whereby a sacrament is instituted And for that reason we must consider that it is otherwise with Christ then with vs for in man the worde is true when the thing is true whereof it is spoken In God the thing is true when the worde is spoken of the thing Mans worde declareth the thing to be as it is before Gods worde maketh the thing to be as it was not before In man the truth of his worde dependeth of the truth of the thing Contrarie in God the truth of the thing dependeth vpon the speaking of the worde as the psalme sayth Ipse dixit facta sunt He spake the worde Psalm 148. and the things were made And this thing the Deuill knewe well ynough being sure that if Iesus were Christ and God hee could with his worde both create newe thinges and also chaunge the nature and substaunce of any thing Math. 4. and therfore sayde vnto him tempting him whether he was Gods sonne or no if thou be Gods sonne speake the worde that these stones maye be made bread Whereby we maye learne that although in mans speeche it is not true to saye these stones be bread yet if God should say so it should be true the inferior nature of creatures gyuing place to the omnipotent power of God the Creator After which sort Ireneus reasoneth against those heretikes that denied Iesus Christ to be Gods sonne vsing that most constantly beleeued truth of the sacrament that we holde nowe grounded vpon Christes wordes for an argument to conuince Iesus the speaker to bee Gods sonne His words be these Quomodo autem constabit eis eum panem in quo gratiae actae sunt corpus esse domini sui Libr. 4. ca. 34. calicem sanguinis eius si non ipsum fabricatoris mundi filium dicant Howe shall it bee certaine vnto them that that bread vpon which thankes are giuen that is to say the Eucharisticall bread is the body of their Lord and the Cup of his bloud if they say not that he is the son of him that made the worlde as though he should reason thus These words which Iesus spake of the blessed bread saying This is my body This is the Cup of my bloud be eyther true or false If the speaker of them be pure man and not God as they saye then can they not be true for mans worde chaungeth not the nature of things as it is here But if the wordes be true as they certainely beleeue then the speaker of them must needes be Gods sonne of infinite power able to make the things to be as he sayth they be And also in his .57 Ireneus lib. 4. Cap. 57. Chapiter the same fourth booke he maketh the lyke argument in these words Quomodo iustè Dominus si alterius patris existit huius conditionis quae est secundum nos accipiens panem suum corpus confitebatur temperamentū calicis sui sanguinem confirmauit If our Lorde be a pure man that nature and condition that wee be of the sonne of an other father then God Howe did he iustly and truely taking bread into his hande confesse and saye it to be his body and confirme that mixture of wine and water that was in the Chalice to be his owne bloud By these two places of Ireneus that lyued within .150 yeares of Christ we are taught not to flie to our figures of Grammer to make these wordes of Christ true which indeede we must needes doe or else say they be false if Christ the speaker be but onely man and not God but we bee taught by him to beleue them to be most true and for that reason to beleue also that Christ the speaker is Gods son by whose almightie power the things be chaunged made as he speaketh so that we may iustly after the minde of Ireneus and dyuers other olde Authors which were long to rehearse nowe conceaue this opinion of these men that say these wordes of Christ cannot be true except they be vnderstanded by a figuratiue speeche that they eyther beleeue not themselues that Christ is Gods sonne or else giue occasion to other to reuiue that olde damnable Heresey of Arius that denied Christs Godhead the experience whereof we haue had of late dayes of some that from Sacramētaries by necessarie consequence of that Heresey became Arianes The first circumstaunce that you consider CROWLEY is the speaker of these wordes I am contented to beginne with the same And also to agrée with you vpon the equalitie of Christ with his heauenly father in all pointes touching his diuine nature wherefore if you conceyue such an opinion of me as you speake of bicause I say that these wordes This is my body is a figuratiue spéeche you conceyue a wrong opinion And I am sure I may safely say as much for all those that you speake of But nowe let vs sée howe honestly you haue behaued your selfe in applying the words of Ireneus to your purpose Libr. 4. ca. 34. He saith thus Quomodo autem constabit c. First I must tell you that euen as in the place that you did before cite out of Ireneus you picked out a péece for your purpose and left that which might make the Writers meaning playne so you haue done here also For in the same Chapiter not twentie lynes before those wordes that you cite Ireneus sayth thus Igitur non sacrificiae sanctificant hominem non enim indiget sacrificio Deus sed conscientiae eius qui offert sanctificat sacrificium pura existens praestat acceptare Deum quasi ab amico The sacrifices doe not make the man that doth offer them holye for God hath no néede of Sacrifice but the conscience of him that offereth being pure doth make the sacrifice holye and causeth God to take it in good part as
at the hande of a friend And agayne he sayth Oportet enim nos oblationem Deo facere c. We must needes make an oblation to God and be found thankfull to God our maker in all things In pure iudgement in faith without Hipocrisie in firme hope in feruent loue offering vp the first fruites of those thinges which are his creatures And the Church only may offer this pure oblation to hir maker offering vnto him some part of his creature with thankesgyuing vnto him But the Iewes doe not now offer for their handes be full of bloud for they haue not receyued the worde whereby offering is made to God No more doe all the Synagogs of heretikes And other which saye that there is another father besides him that is the maker doe therefore when they offer to him those thinges that be of the same creation that we are declare thereby that he is desirous of that which is not his owne and coueteth after those things that appertayne to other And such as doe saye that the things which are of the same creation with vs be made by defect and ignoraunce and suffering doe when they offer the fruites of ignoraunce and of suffering and defect sinne against their father reuiling him rather then giuing him thankes After these wordes doe those wordes followe that you haue cited for your purpose Quomodo autem constabit eis c. Howe shall it be certaine vnto them that that bread wherein thankes are giuen is the body of their Lorde and the Cup of his bloud if they say not that he is the sonne of him that is the maker of the world Thus farre go the wordes that you cite And where as you shut vp the matter with an interrogation as though there were the whole of that which the Author doth there wryte of this matter in as many Copies as I haue séene the poynt there is but a comma and the sentence contynued with these wordes id est verbum eius per quod lignum fructificat c. That is his wordes whereby the trée is made fruitfull the Fountaynes to flowe that gyueth first the blade then the eare and then the full corne in the eare And agayne how doe they saye that the fleshe which is nourished with the body and bloud of the Lorde doth come into corruption and not receyue lyfe Therefore eyther let them chaunge their minde or abstayne from offering the things that are spoken of before As for our iudgement it is agréeable to the Euchariste or thankesgyuing and on the contrarie part the Euchariste doth confirme our sentence or iudgement For we doe offer vnto him the things that are his and doe agréeably preach the communion and vnitie of the fleshe and the spirite For euen as the breade which is of the earth taking the name of God is not nowe common bread but the Eucharist or sacrament of thankesgyuing consisting of two things one earthly and another heauenly so our bodies also being made partakers of the Euchariste are not nowe corruptible for as much as they haue the hope of the resurrection c. And agayne in the ende of the Chapter he sayth Sic idio nos quoque offerre vult munus ad altare frequenter sine intermissione Est ergo altare in caelis c. His will is also that in such sort and therefore we should oftentimes and contynually offer a gift at the aultar The aultar therefore is in heauen For thither are all oure prayers and oblations directed and our temple euen as Iohn sayth in his reuelations And the Temple of God and tabernacle was set open If you had weighed all these wordes of Ireneus togither Watson did not weight Ireneus wordes being written in the same Chapter with those that you cite in your Sermon I suppose you would not haue thought his wordes so méete for your purpose The sacrifice sayth he is sanctified by the pure conscience of the offerer We must be founde thankefull to our maker in all things in pure iudgement in vnfayned fayth in stedfast hope and in feruent loue offring to him the first fruits of those things that be his creatures And the Church onely may offer this oblation The bread which is of the earth receyuing the name of God is not now common bread but the Eucharist consisting of two things the one earthly and the other heauenly He wyll haue vs to offer a gift vpon the aultar continually wythout ceasing The aultar therefore is in heauen How doe these words agrée with the reall presence of Christ in the sacrament And howe can these wordes suffer your Masse to be accompted the sacrifice of the Church The whole purpose of Ireneus in that Chapiter is to shewe that the workes of loue procéeding from an vnfayned fayth and a pure conscience are that sacrifice that God regardeth And in the vse of the sacrament which he calleth the Eucharist or thankesgiuing this sacrifice so acceptable to God is not onely taught by sensible signes but also exercised And the aultar whereon this sacrifice is offered is Christ which is in heauen Against whome Ireneus did write The wordes that you cite were by Ireneus spoken against such as affirmed that God is not the maker of those creatures that we haue the vse of Which affirmation if it were true then Christ being the sonne of God whome those men denied to be the maker of the worlde had no power to institute the sacrament of his body bloud in any of those creatures for he should not then haue béene Lorde ouer them As touching the names body and bloud giuen to this sacrament the reason thereof his declared before Your reasons therfore that you make in Ireneus name are not worth a Lowse To the same ende tendeth the other place which you cite out of the .57 Chapter of the same booke Wherefore those two places of Ireneus who liued within .150 yeres after Christ doe teach you to vse the figure called Metaphora or translation in the vnderstanding of these wordes This is my body and this is my bloud notwithstanding that Christ the speaker is both God and man Psalm 148. and euen he of whom Dauid spake when he sayde Ipse dixit facta sunt He spake the worde and the things were made For he spake not those words as one that would by them creat a new or alter and chaunge the substaunce of that which he had before created Christs purpose in speaking the wordes of his last supper but his purpose was to institute a sacrament or visible signe of the excéeding great mercie that he should shortly shewe in giuing his body and bloud for the redemption of the sinnes of the worlde and of that wonderfull misterie of ioyning the faythfull togither into the felowship of members of one body and of the same to him their head These wordes of Christ therefore are true in his meaning notwithstanding ought that you can saye
out of their sight neither had he stil such a body as might be much conuersant with them after a bodily maner that thereby their desire might encrease When these wordes be well weighed and considered togither they doe rather teache vs that the power of Christs fleshe is vnspeakable in vanishing out of the Disciples sight then in opening their eyes For he sayth not that the eyes of them that did receyue his fleshe were opened that they might knowe him but the eyes of them that did receyue that bread where ouer he gaue thankes which he calleth blessed bread were opened to knowe him Howe can you then prooue by this place that in the sacrament of Christes bodye and bloud there is neyther bread nor wine Your conclusion therefore is to large when you saye To large a conclusion that thereby men may sée that the opening of our eyes to sée God is one of the effectes of the sacrament that you talke of And that in no wise the same may be eyther bread or wine Christ sayth Beati mundo corde quoniam ipsi Deum videbunt Blessed are the cleane in hart for they shal sée God It is therfore the cleanesse of the hart that worketh the effect that you speake of And without that it can not be wrought And many thousandes there be that receyue the sacrament of Christes bodye without cleane hartes and therefore doe not by the receyuing of the sacrament sée or know God But let vs sée your other effects Another effect is WATSON Diuision 22 the immortalitie of our bodies and soules the resurrection of our fleshe to euerlasting lyfe to haue lyfe eternall dwelling in vs. This effect is declared in the sixt of saint Iohn He that eateth me shall liue for me Ioan. 6. he that eateth my fleshe and drinketh my bloud hath euerlasting lyfe and I shall rayse him vp in the last day Vpon this place Cyrillus sayth Ego enim dixit id est corpus meum quod comedetur resuscitabo eum Cyrillus li. 4. Capit. 15. ego igitur inquit qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo Christ sayth I that is to say my body which shall be eaten shall raise him vp I that am made man by my fleshe shall raise vp them that eate it in the laste daye Cyrillus in Ioan lib. 10. Capit 13. And in hys tenth booke he sayth more playnely Non potest aliter corruptibilis haec natura corporis ad incorruptibilitatem vitam traduci nisi naturalis vitae corpus ei coniungeretur This corruptible nature of our bodies can not otherwise be brought to immortalitie and life except the body of naturall lyfe be ioyned to it By these Authorities we learne that the effect of Christs body in the sacrament is the raysing vp of oure bodyes to eternall lyfe And also we learne that the eating of Christs body is not onely spiritually by fayth as the sacramentaries saye but also corporally by the seruice of our bodyes when Christes body in the sacrament is eaten and receyued of our bodyes as our spirituall foode and bicause it is of infinite power it is not conuerted into the substaunce of oure fleshe as other corruptible meates bee but it doth chaunge and conuert our fleshe into his propertie making it of mortall and dead immortall and liuely As the same Cyrillus writeth in his fourth booke Recordare quamuis naturaliter aqua frigidior sit Cyrill lib. 4. Capit. 14. aduentu tamen ignis frigiditatis suae oblita aestuat Hoc sanè modo etiam nos quamuis propter naturam carnis corruptibiles sumus participatione tamen vitae ab imbecillitate nostra reuocati ad proprietatem illius ad vitam reformamur Oportuit enim certè vt non solum anima per spiritū sanctum in beatam vitam ascenderet verum etiam vt rude atque terrestre hoc corpus cognato sibi gustu tactu cibo ad immortalitatem reduceretur The Englishe is this Remember howe water although it be colde by nature yet by reason of fyre put to it it forgetteth the colde and waxeth whot euen so doe wee although we be corruptible by reason of the nature of our fleshe yet by participation of Christs flesh which is lyfe we are brought from our weaknesse and reformed to his proprietie that is to say to lyfe for it is necessary that not onely our soule should ascend to an happy and spirituall lyfe by receyuing the holy ghost but also that this rude and earthly body should be reduced to immortalitie by tasting touching and corporall meat lyke to it selfe This place is verie playne declaring vnto vs that lyke as our selues are reuiued from the death of sinne to the lyfe of grace and glory by the receiuing of Gods spirite the holy Ghost in baptisme euen so our bodyes being corruptible by nature and dead by reason of the generall sentence of death are restored againe to lyfe eternall and celestiall by the receyuing of Christes lyuely fleshe into them after the maner of meat in this sacrament of the aultar And in his eleuenth booke he sayth Cyrill li. 11. Capit. 27. that it is not possible for the corruptible nature of man to ascende to immortality except the immortall nature of Christ doe reforme and promote it from mortalitie to lyfe eternall by participation of his mortall fleshe In the proouing of this effect of your sacrament CROWLEY you deale as faythfully as you haue done in the rest First how faythfully doe you deale in cyting the words of our sauiour Christ Watson will not leaue his olde wont in the sixt of Iohn as ment of the sacramentall eating of his fleshe whereas the circumstaunce of the text will not suffer any such sense For if he should meane there of the sacramentall eating of his fleshe and drinking of his bloud then could none be saued but such only as doe so eate and drinke the same And contrariewise none that doe so eate and drinke them could perishe For he sayth he that eateth my fleshe and drinketh my bloud hath euerlasting lyfe It is manifest therefore that these wordes of Christ be spoken of the spirituall eating and drinking of his flesh and bloud and not of a sacramental eating or drinking For the sacrament was not then instituted neyther did our Sauiour Christ go about to institute a sacrament of his body and bloud at that time But in cyting the wordes of Cyrill in the fiftene chapter of his fourth booke your faithfull dealing is most manifest If you had cyted Cyrillus his wordes wholy as they stande in his booke they would haue made to much against you And therfore when you had sayde Ego enim dixit id est corpus meum quod comedetur resuscitabo eum Christ sayde I that is to saye my body that shall be eaten will raise him vp then you passe ouer the wordes that folowe which are
these Non enim alius ipse est quam caro sua Non id dico quia natura non sit alius sed quia post incarnationem in duos diuidi filios minime patitur For he is not any other then the same which his flesh is I speake not this bicause he is not another in nature but bicause after his incarnation he doth not suffer himselfe to be deuided into two sonnes All these words you doe slylie passe ouer bicause the meaning of Cyrillus in the other wordes which you cite is made playne by these And then you cite the wordes that folowe Ego igitur c. But you go not so farre as you should For Cyrillus sayth this much more in the wordes immediatly folowing Nempe impossibile omninò est ne in territus mors ab eo qui naturaliter vita est superetur propterea quamuis mors quae propter peccatum nostrum in naturam nostram insilijt corpus humanum ad corruptionem impellat tamen quia filius Dei homo factus est omnes profectò resurgemus Non enim potest natura nostra vitae coniuncta non viuisicari For it is vtterly impossible that destruction and death should not be ouercome of him which naturally is lyfe wherefore although death which for our sinnes hath skipt into our nature doe driue mans body to corruption yet bicause the sonne of God is made man we shall all surely rise agayne For it is not possible that our nature which is ioyned to lyfe Christes incarnation is the cause of our resurrection should not be quickned Here it is manifest that not the eating and drinking of Christes body and bloud sacramentally but the incarnation of Christ is the cause of our resurrection as Cyrillus thinketh But you haue yet another place of Cyrillus where he sayth Recordare c. You haue a maruellous grace in leauing out that which should make against your purpose But this foly I doe note in you that you can not beware of cyting matter for your purpose which in the places that you cite is beset with matter against you as though you were assured that no man had those bookes but you or that no man would take paynes to waigh those places or were able to espie your slights Immediatly before those wordes that you cite Lucae 7. Cyrillus hath sayde vpon these wordes Adolescens tihi dico surge Yong man I say vnto thée arise Non ergo verbo solum semper vt diximus verum etiam tactu mortuos exitahat vt ostenderet corpus quoque suum viuificare posse Quod si solo tactu suo corrupta redintegrantur quomodo non viuemus qui carnem illam gustamus manducamus Reformabit enim omninò ad immortalitatem suam participes sui Nec velis Iudaice quomodo quaerere sed recordare c. He did not therefore alwayes as we haue sayde rayse vp the dead with a worde onely but with a touche also to declare that his body also was able to giue lyfe And if thinges corrupted be made sounde againe by touching alone how should we which doe both taste and eate that flesh be without lyfe For it will reforme vnto the immortalitie that is in it selfe those that be partakers therof Neyther be thou wylling after the maner of the Iewes to enquire how but remember c. as you haue cited afore Cyrillus doth here go about to proue that there was power in the body of Christ to make sounde those corrupted things that he did but touch And that therefore such as doe tast and eate the fleshe of that body must néedes be quickned therby But how doth this proue that the sacrament of Christes body and bloud being eaten is the cause of resurrection and euerlasting lyfe to the eater By your vnderstanding of Cyrillus The sequele of Watsons doctrine his doctrine must teache vs that if the Capernaits had layde handes on Christ and eaten him vp euerye morsell they had done verie well and wisely for so they should haue bene sure of euerlasting lyfe But farre was that learned father from so vnlearned a meaning as may well appéere euen in the wordes that you cite For in vsing the similitude of water made whot by fyre he sheweth what life it is that doth quicken vs into euerlasting lyfe Euen that lyfe which is Christ God and man which commeth vnto vs by faith and maketh vs forget our coldnesse of infidelitie and lack of loue and doth heat vs with most constaunt faith made fruitful by loue And so we doe profitably eate the fleshe and drinke the bloud of Christ for we dwell in Christ and haue him dwelling in vs. And yet more plainely doth Cyrillus open his owne meaning in the wordes that follow immediatly after the wordes that you cite For he sayth thus Nec putet ex tarditate ment is suae Iudaeus inaudita nobis excogitata esse mysteria videbit enim si attentius quaerit hoc ipsum a Mosis temporibus per figuram semper factitatum fuisse Quid enim maiores eorum ab ira Aegyptiorum liberauit quando mors in primogenita Aegypti seuicbat Nonne omnibus palam est quia diuina institutione per docti agni carnes manducauerūt postes superliminaria sanguine perunxerunt propterea mortem ab eis diuertisse c. Neyther let the Iewe through the dulnesse of his minde thinke that we haue sacraments deuised for vs which haue not bene hard of before for if he will looke well he shall sée that by a figure the verie same thing hath bene done euer since the dayes of Moses For what was it that did delyuer their fathers from the wrath when death did rage against the first borne of Egypt Doe not all men knowe that they being thorowly enstructed of God did eate the fleshe of a Lambe and did annoynt the two side postes and the vpper postes of their dores with the bloud of the same and that therfore death turned away from them And a little after he saith Et cuinis carnibus atque sanguine sanctificati Deo ita volente perniciem effugiebant They being made holye by the fleshe and bloud of a Lambe did by the will of God escape the destruction I suppose that there is no man so mad as to thinke that these words of Cyrill should be taken in such sort and meaning as you take those wordes that you cite For then shoulde Cyrillus bée thought to ascribe the deliuerance of the people from destruction to the eating of the fleshe of a Lambe and the annoynting of the dore postes with the bloud thereof Which were to farre from such christian knowledge as appeared to be in the christian Bishop Watsons cōclusion differeth much from Cyrillus minde Wherefore I maye conclude that you conclusion is verye farre from Cyrillus minde when you say that this place is verie playne declaring vnto vs that lyke as our selues you should haue sayde our soules
bloud and body of Christ that he speake of is that whereby the substaunce of our flesh is encreased doth continue But you doe denie that For you say that it nourisheth not our flesh as other earthly meates doe to this temporal lyfe but to eternall lyfe I would gladly knowe therfore what Ireneus may meane by the encreasing of the substaunce of our fleshe by this foode Well this matter is playne ynough to as many as will sée And so it is that neyther Catholikes nor heretikes did in the dayes of Ireneus beléeue and confesse that the sacrament of the body and bloud of Christ is the cause of the vncorruption of our bodyes and the eternall lyfe of the same And that we which doe nowe denie our resurrection and euerlasting lyfe in an immortall state to be the effect of the sacrament of Christs body and bloud doe not giue thereby any iust occasion to be suspected of the error of them that doe denie the resurrection of our fleshe And for that you charge vs with beastlynesse of lyfe for my part I referre the iudgement to them that know vs both Let other aunswere for themselues Well For further proufe of this effect you could bring in many mo Authors as the saying of Hilarius c. Hilarius hath sayde thus say you Haec vero vitae nostrae causa est c. This is the verie cause of our lyfe that we haue Christ by his flesh dwelling in our fleshe First I must tell you that you shew your selfe to impudent in translating the text that you cite out of Hilarius in this place Hilarius de Trinitate li. 8. Let the learned iudge whether Hilarius haue sayde this is the verie cause c. And againe in the ende of the sentence dwelling in our fleshe The wordes in Latine for the first are these Haec vero vitae nostrae causa est And for the other the words be these Quod in nobis carnalibus manentem per carnem Christū habemus If I should translate the whole sentence I could not be bolde to say otherwise then thus Truely this is the cause of our life that we which be carnall or fleshly haue Christ dwelling in vs by the meanes of the fleshe But this is a common thing with men of your sort not onely to alledge Patches out of the fathers in such sort that the true meaning cannot by the wordes that you cite be perceyued but also to make them séeme to serue your purpose you will not stick to adde somewhat in the translation that can not be founde in their wordes as in this place it doth most mafestly appéere Censura Erasmi And how easie a thing it is for such as be disposed to apply the wordes of auncient wryters contrarie to their meaning to vse the wordes of this wryter so may well be séene by that which Erasmus hath writtē in his Epistle set before this Authors works where he sayth Plurimum sudoris compereram in emendando Hieronymo sed plus in Hilario cuius talis est sermonis Charecter vt etiam si res per se dilucidas tractaret tamen esset intellectu difficilis deprauatu facilis I did finde sayth Erasmus much labour in the correcting of Hierome but more in the amending of Hilarie Whose maner of spéeche is such that although he did entreat of thinges which were of themselues euident and playne yet should he bée hard to be vnderstanded and easie to be depraued No maruell therefore though you in this place fayling of the first which is harde haue happened on the latter which is easie Affirming that Hilarius is one of those auncient fathers that doe teach that the resurrection of our bodies and euerlasting lyfe is the effect of the sacrament of Christes body and bloud Yea and in the selfe same Booke out of which you cite those wordes the same Erasmus doth iudge him to teache doctrine that is not sounde And therefore in the aforenamed Epistle he sayth thus of him Et quum alias tum libro de Trinitate 8. magna contentione defendit nos quoque cum filio patre vnum esse natura non adoptione neque consensu tantum And both in other places and chiefely in his eyght booke De Trinitate he doth with great contention defend that we also are all one with the sonne and the father by nature not by adoption and consent onely And immediatly after he sayth thus Rursus eius operis lib. 3. sed magis lib. 10. sic loquitur de Corpore Christi vt sentire videatur Mariam virginem praeter concipiendi gestandi pariendi ministerium nihil addidisse de suo cum orthodoxi credant Christum ex opificio quidem spiritus sed ex substantia virginei corporis conceptum Quin alia loca sunt quae ciuilem commodum requirant interpretem Againe in the thirde booke of the same worke but rather in the tenth booke he doth so speake of the bodie of Christ that he may séeme to thinke that besides the ministerie of conceyuing bearing in hir wombe and bringing forth into this life the virgine Marie did adde nothing of hir owne Whereas such as be of right beliefe doe beléeue that Christ was conceyued by the work of the holy ghost but of the substance of the virgins bodie Other places also there be which do require a curteous and gentle interpretour I suppose you knew all this before Watson hath a wrong opinion of vs. but by lyke you thought that all such as be not of your minde must néedes be ignorant herein Else you would haue weighed Hillaries wordes better before you had cited them for your purpose But let vs sée nowe how we can weigh them and what doctrine will ensue vpon the taking of them in such sense as you doe And if we finde that some absurde doctrine will follow vpon such a meaning as you gather of his words why shoulde we not call to memorie the wordes of Erasmus in the Epistle aboue named where he sayth thus Nemo quantumuis eruditus oculatus non labitur non caecutit alicubi videlicet vt omnes meminerint homines esse à nobis cum delectu cum iudicio simulque cum venia legantur vt homines There is no man be he neuer so well learned and circumspect that doth not slip and in some point shew himself to lacke sight that no man should forget them to be men and that we shoulde reade them with choyse wyth iudgement yea and with fauour also as men But bicause you haue as you are wont left out those words of Hilarie both immediatly before and after which might gyue more light to hys meaning I haue thought good to cyte the words that you doe with somewhat of the circumstance Thus he sayth Quod autem in nobis naturalis haec vnitas sit ipse ita testatus est qui edit carnem meam c. And that this naturall vnitie
is in vs he himselfe doth in this sort testifie He that eateth my fleshe and drinketh my bloude doth dwell in me and I in him For no man shall be in him but such as he himselfe shall be in hauing receyued into himself the flesh of that man only which hath taken vpon him his flesh The sacrament or mysterie of this perfect vnitie he had taught before saying euen as the liuing father hath sent me and I doe liue through the father so he that cateth my flesh shall liue through me For euery comparison is taken according to the forme of vnderstanding that by the example that is proponed we maye vnderstande the thing that is talked of Truly this is the cause of our life that we which be carnall or fleshly haue by the meanes of the fleshe Christ dwelling in vs which shall liue through him in such sort as he liueth thorow the father If we therefore doe naturally liue through him as touching the flesh that is hauing obtayned the nature of hys flesh how should it be but that sith he doth liue by the meanes of the father he must néedes haue the father in himselfe naturally as touching the spirite And he doth lyue by the meanes of the father seing that his natiuitie hath not giuen him a straunge and contrarie nature for as much as that being that he hath is of his father and yet for all that he is not by any vnlikelinesse incident to his nature separated from him seing that through his natiuitie in the strength of nature he hath his father in himselfe We haue made mention of these things bicause the Heretikes which fayne that the vnitie betwéene the father and the sonne is onely the vnitie of will haue vsed the example of our vnitie with God as though when we be by seruice onely and will of religion knit vnto the sonne and by the sonne to the father there were no proprietie of naturall communion graunted vnto vs by the sacrament of his body and bloud where as the mysterie of the true and naturall vnitie is to be preached both by the honor of the sonne of God which is giuen vnto vs and also by the sonne that is carnally abyding in vs being bodily and inseparably ioyned togither in him In the latter part of these words Hilarius doth playnely shew the cause that moued him to write after such sort as he doth in the former part of the same The heretikes sayth he which fayned that the vnitie betwixt the father and the sonne is onely the vnitie of will c. By this it is manifest that his purpose was to proue that the example whereby the heretikes would proue that the vnitie that is betwixt Christ and his father is but the vnity of wyll doth serue nothing for their purpose For the vnitie that is betwixt Christ and vs and through Christ betwéene God the father and vs is not onely in wyll of religion and seruice but naturall and true And in Christ we are bodily and inseparably ioyned one to another and doe altogither liue by the meanes of Christ as Christ doth lyue by the meanes of his Father And therfore he sayth as you haue cited Haec verò vitae nostrae causa est c. Verily this is the cause of our lyfe c. Nowe M. Watson call to memorie the admonition that Erasmus gyueth in his Epistle concerning the maners of spéeches that this author vseth in his workes and touching the doctrine that he teacheth in this booke wherout you alledge those wordes that we haue nowe in hande and then it shall appéere to you I trowe that you haue not vsed Hilarius well in bearing men in hande that he is one of them that teach our resurrection and euerlasting lyfe to be the effect of the sacrament of Christes body and bloud For if shall be playne that he meaneth to teache that as Christ and his father be one in nature so Christ and we that doe beléeue the promise that God hath made in him and therfore be by loue inseparably ioyned one to another and doe therfore oftentimes come togither and be partakers of one loafe and one cup whereby this perfite vnitie that we haue with God and one with another is playnely preached vnto vs and euen oure verie senses certefied that we are by fayth inseparably ioyned vnto Christ as members to their head and by loue one to another as members of one body amongst themselues We must therefore in this point vse both iudgement and fauour in the reading of Hilarius If you should therfore go about by many such places as this to proue this effect of the sacrament you should in déede through your ouer much curiosity séeme to much to mistrust the credite of your so faithful an auditory Wherfore you doe well to cōclude without any more to doe And as for the ascrybing of the effect that you haue spoken of to so base creatures as bread and wine God is the efficient cause of our resurrection you shall not néede to feare if ye will with vs ascribe it to him that is the efficient cause thereof which is the diuine maiestie it selfe But nowe let vs sée what other effectes this sacrament séemeth to you to bring forth WATSON Diuision 25 1. Cor. 10. The principall effect of all is to make vs one body with Christ which is declared in saint Paule in these wordes Panis quem frangimus nonne communicatio corporis Christi est The bread which we breake is it not the communion of Christs bodye that is to saye doth it not ioyne and knit vs in the vnity of one body of Christ Chrysost in Paul 1. Cor. 10. Vpon the which place of saint Paule Chrisostome noteth that he sayde not it is the participation but it is the communion of one body Declaring thereby the highest and greatest coniunction that can be sauing the vnitie of person for the bread which we breake that is to saye the naturall body of Christ vnder the forme of bread which we breake and deuide amongst vs not taking euery man a sundry part but euery man taking the whole the same And as Cyrill sayth Cyrillus li. 12. Capit. 32. Gods sonne going into euery man as it were by diuision of himselfe yet remayneth whole without any diuision in euery man this bread I say is the communion of Christes body that is to say maketh vs that be dyuers in our owne substaunce to be all one misticall body in Christ indued all with one holy spirite whereby the influence of Christes grace that is our head is deriued and deduced vnto vs that be members of his body fleshe of his fleshe and bones of his bones Chrysost in Paul 1. Cor. 10. Thus doth Chrisostome expound the words of S. Paule Quid enim appellio inquit communicationem idem ipsum corpus sumus quidnam est panis corpus Christi quid autem fiunt qui accipiunt corpus Christi non
members of one body is the effect of their sacrament of the aultar Let them take the spéeche to be in what kinde they wyll eyther playne figuratiue or hyperbolicall But you haue not yet done with Cyrill in this matter He must nowe expresse by a similitude of two waxes melted mingled togither Cyrill li. 10. Capit. 13. li. 4. capit 17. this coniunction of vs with Christ A man might aske you what this maketh to the purpose You must proue that our knitting togither into members of one body is the effect of the sacrament of the aultar But let vs weigh his wordes He sayth thus Quemadmodum si quis c. Lyke as if a man mingle c. You haue cyted the wordes of Cyrill verie truely but you haue not coated the place aright For in the .17 Chapter of the tenth Booke are no such wordes to be founde neyther is there any such matter handled there But in the .13 Chapter of the same Booke the wordes that you cite are founde And in the .17 of the fourth are founde wordes to the same effect Watsons olde tricke will not be left But in the translating of these wordes Communicationis corporis sanguinis Christi You vse one little péece of your common trick For you say thus By the communion and receyuing of the body and bloud of Christ where as the true Englishe of the wordes is thus By the communicating of the body bloud of Christ which communicating is in the faithful beléeuers of the promise of God made in Christ though the same doe neuer receiue the sacrament of the body bloud of christ If you would haue looked in the last Chapter of the ninth booke Cyrill li. 9. Capit. 45. you should haue séene what Cyrill meaneth by this worde Communicatio His wordes be these Non erat possibile aliter corruptibilem secundum naturam hominem mortem effugere nisi primum adeptus gratiam rursus particeps Dei fieret qui omnia per filium in spiritu viuificat Carne ergo sanguini communicauit id est qui secundum naturam vita est vnigenitus Dei Patris filius homo factus est mediator Dei atque hominum vt scribitur Natura Deo coniunctus ex quo est hominibus rursus vt homo c. It was not possible that man which by nature is corruptible should otherwise escape death except obtayning the first grace he might agayne be made partaker of God that doth in the spirite quicken all things by his sonne He hath therefore communicated himselfe to fleshe and bloud that is to say the onely begotten sonne of God the father which is by nature lyfe is become man the mediator of God and men as it is written being by nature ioyned to God of whome he hath his being and agayne vnto man as he is man Thus it is manifest howe euill fauouredly The accorde of Cyrill and Watson the meaning of the auncient wryters doth agrée with your purpose in cyting them in your Sermons Cyrill speaketh of the communion or felowship that man hath with Christ by his incarnation you cite him to proue the ioyning of al christians into the felowship of one body by receyuing the sacrament of the aultar as you call it Nowe let vs sée what Hilarius hath sayde in this matter Hilarius in Psalm 6. His words you say are these Per communionem sancti corporis c. By the communion of his holy body You note in the margent of your printed booke that this sentence of Hilarie is written in his Commentarie vpon the sixt Psalme When you can shewe vs that Commentarie you shall haue the wordes that you cite aunswered Saint Hierome saith that Hilarie wrote onely vpon the first and second Psalmes the. .51 and so forth to the .62 and from the .118 to the last And in his printed workes we finde but eyght mo whereof the sixt is none Wherefore I must thinke that the great learned and godly Byshop that you speake of is your selfe or some other such as you are But if it may be found in some other part of Hilarius works what shal it make for your purpose sith these wordes may haue a good sense if we vnderstand by the first Communion that which we haue by the incarnation of our Sauiour Christ and by the later that which we haue one with another For by the communion that we haue with Christ we be placed in that communion that we haue one with another And so doe these wordes make nothing to proue that our cowpling into one body in Christ is the effect of the sacrament of the aultar But nowe that your store is well spent you vse your figure of Rhetoricke to blere the readers eye withall In such playne matter as this what néede I heape places one aboue another All the fathers are full of it How full the fathers that you speake of be of this so playne matter doth I trust sufficiently appéere in that which I haue alreadie written in the aunswere to that which you haue as yet alledged in the proufe of this matter Wherefore seing you haue not as yet proued neyther shall hereafter be able to proue eyther by the wordes of the scripture or of the auncient fathers that our knitting togither into one body in Christ is the effect of your sacrament of the aultar it is no wickednesse nor blasphemie at all to ascribe that effect to the efficient cause thereof which is God the father through his sonne Iesus Christ and the holy ghost But nowe let vs sée what other effectes you haue WATSON Diuision 26. Beside these effectes gathered out of the new Testament there be also other mentioned in the Psalmes Whereof one is that this sacrament is an armour and defence against the temptations of our ghostly enimie the Deuill as it is written in the .22 Psal 22. Chrysost in Psal 22. Euthymi in Psal 22. Psalme Parasti in conspectu meo mensam aduersus eos qui tribulant me Thou hast prepared in my sight a Table against them that trouble me By this Table sayth Chrysostome vpon this place is vnderstanded that thing that is consecrated vpon the aultar of our Lorde and Euthymius a Greeke Author sayth so also Par hanc mensam intelligit altaris mensam in qua caena mystica illa iacet by this table he vnderstandeth the table of the aultar vpon which lyeth the misticall supper of Christ which doth arme and defend vs against the Deuill which sometimes craftily layeth in wayte for vs sometimes fiercely and cruelly assaulteth vs that be fed at Christes table Saint Cyprian teacheth vs the same lesson saying Quos excitamus exhortamur ad praelium non inermes nudos relinquamus sed protectione sanguinis corporis Christi muniamus Cyprianus li. 1 Epist 2. Those persons whom we prouoke and exhort to fight against their enimies be it eyther the Deuils our ghostly
Priests onely Make thée no grauen Image sayth he yes say you we will haue our Churches full c. Wherefore if God haue disceyued you it is not bicause you haue beléeued his worde but bicause you haue loued lyes more then truth and therefore God hath iustly giuen you ouer In efficaciam erroris euen to the force and strength of error 2. Thess 2. as saint Paule wryteth And so is your error a iust punishment for the credite that you gaue vnto lyes And although God neyther doth nor can disceyue any man in such sort as you doe meane yet he sayth that in such meaning as I haue written Ezech. 14. he doth disceyue such as you are for the wickednesse of such people as you haue instructed Thus hauing spoken something of the scriptures WATSON Diuision 29 as this short time would permit there remayneth also the second thing which I sayde moued mee to continue in thys fayth which is the authorities of auncient fathers that haue flourished in the preaching of Gods truth in all ages with authorities I thinke verily in no age haue bene so curiously sought so diligent founde out and so substantially wayed as in this our time And all this is bicause the oppugnation of the truth in this matter hath extend it selfe not onely to the scriptures but also to the doctors to euery particle and title of the doctors whose wrytings haue bene so scanned tried that if any thing could haue bene gathered piked out of their books eyther by liberal writing before this mistery came in contention or by misconstruction of their words or by deprauatiō of their meaning that could seme to make against our fayth herein it was not omitted of some but stoutly alledged amplified inforced and set forth to the vttermost that their wittes coulde conceaue which if God hath not infatuat leauing them to speake so as neyther fayth nor reason could allow lyke as they haue with their vanities seduced a great sort the more pittie so they should haue vndermined and subuerted the fayth of a great many mo that were doubting and falling but not cleane ouerthrowne thankes be to almightie God Of these authorities although with a little studie and lesse labour I could at this time alledge a great number yet cōsidering the shortnesse of the time which is almost spent I shall be content to picke out a fewe which doe not onely declare the minde of the author but also conteyne an argument to proue and conuince the truth of our fayth and such an argument as neyther figuratiue speeche nor deprauation of the wordes or meaning can delude And first I shall begin with the weakest that is with the suspition of the Gentils Tertullian in his Apologie teacheth howe the Gentiles did accuse the Christen men for kylling of yong children ertul. apol Capit. 7. and eating of their fleshe he sayth thus Dicimur sceleratissimi de Sacramento infanticidij pabulo inde We are reported and accused as most mischeuous and wicked men for the sacrament of kylling of children and eating their fleshe and drincking their bloud Historia Ecclesiast lib. 5. Capit. 3. Eusebius also in this historie of the Church wryteth of one Attalus a martyr who being roasted in an yron Cradell with fyre put vnderneath when the sauour of his burnt fleshe came to the smelling of the people that looked on he cryed with a lowde voyce to the people Lo this is to eate men which you doe which fault ye make inquisition of as secretly done of vs which you commit openly in the mid daye By this accusation we may vnderstand that our sacramentes and misteries in the beginning of the Church were kept very secret both from the sight and knowledge of the Paganes that mocked and scorned them and also of those that were Catechumini learners of our fayth and not yet baptized for many great causes which I shall not neede to rehearse nowe And yet for all the secret keping of them being so many Christen men and women as there was they could not be kept so secret but that some ynkeling of them came to the eares of those that were Infidels and vnchristened insomuch that where as in deede and verie truth by the rules of our religion we did eate the fleshe of Iesus Christ our Lorde and drinke hys bloud ministred vnto vs in the sacrament the Gentiles as they were curious to know new things so they came to knowledge of the rumour of our doings eyther by the bewraying of some false brethrē or else by the simplicity of other that of zeale without knowledge would haue conuerted the vnfaythfull to our fayth heard secretly that wee christen men in our misteries did eate mans flesh and drinke mans bloud which they for lack of faith and further instruction began to compasse in their wittes how it was possible so to doe and therefore some of them blinded by their owne foolishe suspicion conceaued and published amongst other as it was most likely vnto them that we in our secret misterie did kill yong children eating their flesh and drinking their bloud and therevpon accused certayne before the Magistrates of thys heynous crime which they coulde neuer trie out to be true as they did accuse But for our purpose it appeareth plainly that we would neuer haue kept our misteries so secret if they had beene but ceremonies of eating of bread wine nor they would neuer haue accused vs of such beastly and vnnatural crimes being men of such reason learning and equity as they were if there had not bene some truth in their accusation which in deede was true for the substaunce of that they alledged but not for the maner of the thing for it was and is true that we in our misteries eate fleshe and drinke bloud but yet we doe not kill and murder yong children and eate their flesh and drinke their bloud And therfore I alledge the sayings of Tertullian and Eusebius the which is also in Origen the sixt booke contra Celsum to declare the accusation of the Gentils against vs concerning the eating of fleshe and drinking of bloud which could neuer haue commed into their heads so to haue done if there had not bene a truth in that matter which they by their reason could neuer see otherwise then they alleged which we by our faith do plainly see and know as it was ordeined by Christ our Lord. And for that cause Tertullian did cast in a vaine worde saying that we were accused of the sacrament of kylling of children which worde Sacrament standeth there for no purpose but to declare vnto vs that this their accusation did rise for lack of the true and precise knowledge of our Sacrament which is true concerning the eating of fleshe and drinking of bloud but not true concerning the kylling and murdering of children CROWLEY After you haue something spoken of the scriptures how much to the purpose let the readers
he said it is the spirite that quickneth and the fleshe profiteth nothing And the words that I haue spoken vnto you are spirit and life c. How your conclusion of a reall eating of Christ in the sacrament by the seruice of our bodies c. maye folowe vpon these words of Austen I leaue to the iudgement of all that be learned and not obstinately blinde in this matter Cyprian Ser. De Caena To that which you cite out of Cyprians Sermon De Caena Domini and Origine vpon the booke of Numbers I referre you for aunswere to the wordes of the same Cyprian in the same Sermon where he sayth thus Dixerat sanc huius traditionis magister quod nisi manducaremus biberemus cius sanguinem non haberemus vitam in nobis spirituali nos instruens documento aperiens ad rem adâ—â— abditam intellecluin vt sciremus quod mansio nostra in ipso sit manducatio potus quasi quaedam incorporatio subiectis obsequijs voluntatibus iunctis affectibus vnitis The teacher of this tradition had sayde that vnlesse we would eate him and drinke his bloud we could haue no lyfe in vs instructing vs by a spirituall document and opening our vnderstanding to a thing that is so secretly hid that we might know that our eating is our dwelling in him and our drinking as it were a certaine ioyning into one body with him by gyuing ouer our selues wholy to serue him by ioyning our willes to his and vniting our affections And to the wordes of Origine also in the same Homily that you cite Origines in Num. ho. 16. and not many lynes after that which you point at where he sayth thus Bibere autem dicimur sanguinem Christi non solùm sacramentorum ritu sed cùm sermonem eius recipimus in quibus vita consistit sicut ipse dicit Verba quae locutus sum spiritus vita est It is saide that we drinke the bloud of Christ not onely in the rite of the sacrament but also when we receyue his wordes in which lyfe doth consist euen as he himselfe sayth The words that I haue spoken are spirite and lyfe Now let your friendes iudge what you haue gayned by that you haue cyted out of Cyprian and Origine And for your sentence that you haue picked out of Chrysostome to helpe out with the matter August ad Bonifacium Epist. 23. I referre you for aunswere to that which Austen hath written to Bonifacius whose wordes I haue cyted in the ninth deuision of this aunswere But to make short it appéereth by thys that I haue written that the Gospell commaundeth no externall nor reall drinking of bloud wherfore it is no necessarie consequence that in the sacrament of Christes bloud his bloud is not figuratiuely nor yet only spiritually dronken but really by the seruice of our bodies although you doe beare vs in hande that Chrysostome doth so affirme both in his .24 Homily vpon the first to the Corinths and also in his Homily to those that were lately graffed into Christ For both in those places many other Chrysostome doth giue that name to the sacrament which is proper to the thing wherof it is a Sacrament according to Saint Austens saying to Bonifacius As touching the expounding of the wordes of Salomon by Austen Chrysostome and Isychius Watson belieth three at once I must néedes tell you that you belye them all three For none of them doth say as you would beare vs in hande that they doe say Austen speaketh most of the matter and sayth thus Mensa potentis quae sit nostis August in Ioh. tract 47. vbi est corpus sanguis Christi qui accedit ad talem mensam praeparet talia Et quid est praeparet talia Quomodo ipse pro nobis animam suam posuit sic nos debemus ad aedificandam plebem ad asserendam fidem animam pro fratribus ponere You know what the table of the mighty man is where the body and bloud of Christ is he that commeth to such a table must prepare the lyke thing And what is it to prepare such lyke things Euen as he gaue his lyfe for vs so must we giue our lyues for our brethren to edifie the people and to defende the fayth Here is no mention made of the sitting at the table discerning of the thing set before them nor of the putting to of the hand All that Austen hath sayde here Epist 23. is fully answered by that which he hath written to Bonifacius Chrysostome sayth thus Sed veniunt ad mensam potentis Chrysost in Psalm 22. consyderantes ea quae apponuntur eis accipere cum timore tremore tribulationes efficiuntur consolationes But they come vnto the table of the mightie considering those things that be set before them to receyue with feare and trembling their tribulations are become consolations This is farre from that which you report in his name But you could not sée that which he writeth a little before Watson can pretend shortnesse of time When he will not say all that he should where he sayth thus Et quia istam mensam praeparauit seruis ancillis in conspectu eorum c. And bicause he hath in the sight of them prepared this table for his seruaunts and handmaydens c. As is afore in the answere to the .26 deuision of this sermon If shortnesse of time would haue suffered you to rehearse al those words they would haue marred altogither and therefore you did wisely to dissemble them As for the place that you cite out of Isychius it is aunswered before and néedeth not nowe to be aunswered any further But here I must tell you that this is no simple dealing to vrge the interpretation of a fewe that felowed the Gréeke as you say both against the text in Hebrue and the exposition that such as were learned in the Hebrue tongue haue made vpon this place Yea and that in so weightie a matter as thys is You knowe that Salomon was an Hebrue and wrote his Prouerbs in Hebrue and shall we leaue his wordes in Hebrue and take that which we find in the Gréeke contrarie to or differing from that which is manifest playne in the Hebrue If Austen had had the vnderstanding of the Hebrue tongue he would not haue done so I mislike not the expounding of that text by the Alegorie for the text may well beare it But to Alegorize vpon a text that differeth from the same text in the tongue that it was first written in by the Author thereof can not but be misliked And much more it is to be misliked August libr. 12. Confess Cap. 25. that any mans priuate iudgemeÌ„t vpon any part of scripture should be made a sufficient ground to build our fayth vpon as the same S. Austen hath said Saint Hierome who vnderstood the Hebrue tongue doth Alegorize farre otherwise
his holy body doth not depart away but the vertue of the benediction and the grace of giuing lyfe doe continually abide and remayne in that that leaueth This heresie is newe reuiued agayne by Martyne Luther and his sect but it can not stande being condemned of olde time and now also by the Catholike Church You can not iustly charge vs with the doings of Zachaeus CROWLEY Massing pristes are not lawfull ministers of Christes sacraments of whome Epiphanius doth write For we praye togither and we receyue the sacraments ministred by none other but such as are ministers lawfullye admitted except anye such remayne among vs without repentance as haue bene Massing priests and neuer desired to be other As for your Anthropomorphits I thinke it straunge that in an open Auditory you durst affirme that Cyrill wrote against them or of them seing that by the computation of time it is manifest that Cyrillus whose workes are extant was dead .500 yeres before that heresie was regarded of many You note in the mergine of your booke that Cyrill wrote of those heretikes to Calosirium Wordes of Cyrill not found in his workes If a man shoulde desire you to shewe that Epistle or booke of his eyther in print or wryting I thinke it would not easily be done But your friend Maister Harding sayth that thys saying of Cyrill is cyted by Thomas Aquinas Parte 3.9.76 Capit. 11. A good ground to build vpon Thomas Aquinas liued within these .400 yeres vnderstoode no worde of the Gréeke as Erasmus hath noted vpon the Epistle to the Romaines and he cyting matter out of a Gréeke Author which is not yet to be founde in Latine must be of sufficient Authoritie to cause all men to thinke that as manye as deny the body of Christ to be really and substantially in the sacrament reserued in a Boxe are heretikes condemned by the fathers of olde time and nowe also by the Catholike Church But let vs sée howe well you and your friend Maister Harding doe agrée betwéene your selues and with your Maister Thomas Aquinas in reporting these wordes of Cyrill Harding sayth Non enim alius fit Christus neque sanctum eius corpus immutabitur For Christ is not chaunged neyther shall his holy body be chaunged And you say Non enim mutatur Christus neque sanctum eius corpus discedit For Christ is not chaunged neyther doth his holy body depart away Parte 3. quest 76. But your Maister Thomas sayth Non enim mutabitur sacramentum corporis Christi The sacrament of the body of Christ shall not be chaunged By this may the learned iudge what lykelyhood of truth thereis in this that is fathered vpon Cyrillus More might be noted but I leaue it to the diligence of the indifferent readers But this maketh me much to muse that you shame not to saye that the Catholike Church meaning thereby the popishe Church doth nowe condemne the errour of the Anthropomorphits seing that in euery Church and Chappel and in many other places is not onely suffered but maintayned the Image of God the father and the holye ghost both set forth in the forme and fashion of a mortall man as though the deuine nature had such partes and proporsions of a body as Christ had in his manhood and hath still I vnderstand that the errour that the Anthropomorphits held was that the Godhead is a bodily substaunce and that man in his bodily shape doth resemble the shape and fashion of that substaunce It had bene much for your honestie therefore as I thinke not to haue medled so much with this errour The papists are Anthropomorphits for we whom you would haue men thinke to be defiled with it are cleare from it and you your selfe most filthily wadled in it WATSON Diuision 15 Manye moe heresies there bee condemned concerning the sacrament beside the heresie of Berrengarius that twise did recant it in two prouinciall counsels And at his death toke great penance for his damnable opinion as the stories tell and also beside the condemnation of Iohn Wyckliefe in the generall counsell at Constaunce But I will not hinder my purpose with a long rehearsall of them These be sufficient to shewe the consent of the Church by the condemnation of heretikes he that would knowe moe arguments to proue the consent in this or any other matter let him reade a booke called Vincentius Lirinensis contra prophanas haeresu vnouitates He may bye it for lesse then sixe pense and find there a great treasure of good learning Now to our purpose of the sacrifice Here the prayer was made The true Church of Christ whose rule is the word of God CROWLEY Gods worde is the rule of the Church hath alwayes condemned all maner of heresies But that is not the Church of Rome which you would gladly cause men to thinke to be that catholike Church As for the heresie of Berrengarius by the report of Lanfrancus his greatest enimie was this Per consecrationem altaris Lanfrancus De Eucharist panis vinum fiunt sacramentum Religionis non vt desinant esse quae erant c. By the consecration of the aultar the bread and wine are made a sacrament of religion not that they leaue to be the same that they were before but that they be altred into another thing and become that they were not before As Ambrose wryteth c. Here is a perillous heresie Ambr. de sa lib. 4. cap. 4. August De Cate. Epist 23. De Consecr Dist 2. If Berrengarius be an heretike for wryting thus then must Ambrose and Austen both be heretiks as well as he For they wrote the same doctrine But Berrengarius hath recanted his heresie in two prouincial counsels at his death tooke great penance for the same as stories do tel when you shall shewe those histories you shall sée what we can say to them Thus we find the Berrengarius was by Pope Nicholas the second enforced to recant in this wise Consentio autem sanctae romanae Ecclesiae apostolicae sedi ore corde profiteor de sacramentis dominicae mensae eandem fidem me tenere quam Dominus venerabilis Papa Nicholaus haec sancta Synodus autoritate euangelica apostolica tenendam tradidit mihique firmauit Silicet Panem vinum quae in altare ponuntur post consecrationem non solum sacramentum sed etiam verum Corpus sanguinem Domini nostri Iesu Christi esse sensualiter non solum sacramentum sed in veritate manibus sacerdotum tractari frangi fidelium dentibus atteri I doe consent sayth Berrengarius to the holy Church of Rome and to the Apostolike seate and with heart and mouth I doe professe that I doe holde the same fayth concerning the sacraments of the Lordes table which my Lorde and reuerende Pope Nicholas and this holy Synode haue by the Authoritie of the Gospell and Apostles taught to be holden
and haue assured me That is to saye that the bread and wine which are set on the aultar are not onely a sacrament after the consecration but also the very body and bloud of our Lorde Iesus Christ that not onely the sacrament but the body of Christ in déede is sensibly handled and broken by the priestes handes and grounds with the téeth of the faythfull The homely glose vpon the same place doth so mislike with this recantation of Berrengarius or rather the decrée of the Synode A pretie recantation that he sayth thus Nisi sane intelligas verba Berrengarij in maiorem incides haeresim quam ille habuit Except a man doe warsly vnderstande the wordes of Berrengarius he shall fall into a greater heresie then euer Berrengarius helde any The Pope and the whole Synode doe decree an heresie By this it is manifest euen by the writer of this glose that Pope Nicholas and the whole Synode at Rome did decrée and teach to be holden and enforce Berrengarius to confesse a greater heresie then euer he helde before And howe doth this proue the consent of your Popishe Church in condemning of heresies For the condemnation of Wyckliefe in the counsell of Constance I referre the reader as before And your owne Lirinensis will not take your part in this matter For he was deade many hundred yeres before Berrengarius was borne But I am glad that you haue now found that there may be great treasure of good learning in sixe penie bookes Sixe penie bookes I trust you will not now denie but there may be some good learning in books of halfe the price WATSON Diuision 16 Against the blessed Masse which is the sacrifice of the Church many wordes of many men haue bene sayde but sufficient reprofe of it hath not yet bene heard Here the prayer was made Scriptures neuer one was yet alledged against it sauing one out of the Epistle to the Hebrues where saint Paule wryteth Hebr. 9. that Christ entred into heauen by his owne bloud once and afterward he sayth Christ was once offered vp to take awaye the sinnes of many and all the argument consisteth in this worde once which I shall God wylling discusse hereafter But in very deede that same scripture that they bring against the Masse to no purpose is the verye foundation of the Masse wherevpon the Masse is builded and established after what sort I shall declare as time will serue Howe sufficient proofes haue bene brought against the Masse CROWLEY shall easily appéere to as many as will reade that which Byshop Iewell hath written for an aunswere to your friende Maister Harding And some sufficient proofes may be séene in this that I haue aunswered to your two notable sermons One scripture onely you say hath bene hitherto alledged against your Masse Bylike you haue not séene Iohn Caluines Institutions Where in the fourth booke and .xviij. Chapter he alledgeth more then foure places of scripture against it Thrée out of the first Epistle to the Corinths Manye proofes against the Masse one out of Saint Iohns Gospell the .19 Chapter and the same text that you take for the theme of your two Sermons But what should we make reconing of a multitude of places sith one alledged in the true meaning is sufficient But you haue promised to proue that one place which is alledged against your Masse to be the foundation of the same Which when you shall go about to doe I wyll God wylling proue that no such building can stand vpon such foundation Lyke as there is one God the father WATSON Diuision 17 Ephes 1. Hebr. 7.9 and 10. one Christ our redeemer one body and Church which is redeemed so there is but one onely sacrifice whereby we be redeemed which was once and neuer but once made vpon the aultar of the Crosse for the sinnes of all men 1. Iohn 8. This sacrifice is propitiatorie and a sufficient price and raunsome of the whole world as saint Iohn sayth he is the propitiation for our sinnes and not for our sinnes onely but for the sinnes of the whole worlde Iohn 1. and in his Gospell he wryteth Beholde the Lambe of God that taketh awaye the sinnes of the worlde The vertue of this sacrifice beganne when God promised that the seede of Adam should bruse and breake the Serpents head Genes 3. without the merit of this sacrifice there is no saluation 2. Cor. 5. for God was in Christ reconcyling the world to himselfe This sacrifice is common to both the Testaments wherof both take their effect whose vertue is extended from the beginning of the worlde to the last ende Apoc. 13. for the Lambe was slaine from the beginning of the world as saint Iohn sayth It is also a bloudy and a passible sacrifice extending to the death of him that offered himselfe Galath 3. and it was promised to the fathers and performed in the fulnesse of time the merites whereof receaue no augmentation because it is perfite nor yet diminution because it is eternall And although this sacrifice be sufficient to saue all men yet it is not effectuall to the saluation of all men it is able to saue all but yet all be not saued for what doth it profite the Turkes Saracenes vnfaithfull Gentils and counterfeyt christians The fault is not in God being mercifull to all his workes who created vs without vs but the fault is in our selues CROWLEY Watson can speake truth If all the rest of your two Sermons had bene according to this péece I would not haue misliked with you For I confesse all this to be most true WATSON Diuision 18. Therefore that this sacrifice of Christ as it is sufficient for all so it may be effectuall and profitable for all God hath ordeyned certaine meanes whereby wee may be made able to receaue the merite of it and whereby the vertue of it is brought and applyed vnto vs in the new testament after his passion as it was to the fathers in the olde testament before his passion Of these meanes some be inwarde some be outward the inward be common to both the testaments of which the first and principall is fayth for without faith it is not possible to please God and as saint Iohn sayth he that beleeueth not Hebr. 11. Iohn 3. is nowe alreadye iudged to hym therefore that is an Infidell Chryst hath dyed in vayne Charitie also is a meane 1. Iohn 3. 1. Iohn 2. 1. Cor. 13. for he that loueth not remayneth in death he that hateth his brother is in darkenesse and walketh in darkenesse and can not tell whether he goeth and if I haue all fayth and haue no charitie I am nothing He is not therfore partaker of Christs merites in the remission of sinne that lacketh charitie And so may we say of hope without the which no man receaueth mercye at Christs hande It is true that you say
secret bringing in of a greater hope which is giuen vs hath set vs in this hope But this sacrifice doth note vnto vs that hope which is called the greater hope whereby we do alwaies approch to serue God And why is this Ramme nowe named the second Ramme Forsooth bicause the Lorde supping with his Apostles did first offer the figuratiue Lambe and afterwarde he did offer his owne sacrifice and did secondarily kill himselfe euen as a shéepe which thing the wordes that followe doe declare And Aaron and his sonnes did put their hands vpon the head of that Ramme Which when Moses had offered the sonnes of Aaron did of necessity set their hands vpon the head of the Ramme with Aaron bicause Christ did celebrate a common supper of the feast of Easter with his Disciples c. Now let the reader consider how faithfully you handle this place of Isychius He expounding the eyght Chapter of Leuiticus What is ment by the second Ram. doth when he commeth to those words Obtulit Arietem secundum c. declare that that second Ramme did signifie our Sauiour Christ Who after he had with his disciples celebrated a common supper of the solemnization of the passouer eating with them the figuratiue Lambe did as it were kyll and offer vp himselfe vpon the crosse bicause he gaue himselfe into the handes of his enimies that fastined him to the crosse which Isychius calleth our sauiour Christes owne sacrifice And you M. Watson will néedes haue vs thinke that our Sauiour did after the offering and eating of the passouer offer his owne sacrifice in bread and wine and afterward offer himselfe on the crosse and that Isychius meaneth so to teach in the words that you cite And to cause the words the better to séeme to serue for your purpose you doe in the place of the Aduerbe Secundo vse Deinde which all wise and learned men doe know to be but homely dealing But that Isychius was not of your minde concerning the sacrifice of the Church the reader may well sée Isychius li. 1. Capit. 1. by that which he wryteth in his first booke and first Chapter His wordes be these Quia sacrificia Deus à nobis pro nostra salute vult non ipse ea opus habens satis nos Paulus commonefacit Ait enim Obsècro itaque vos fratres per misericor diam Dei vt exhibeatis corpora vestra hostiam viuam sanctam Deo placentem racionabile obsequium vestrum Ergo placens sacrificium Deo corporum nostrorum mortificatio est simul enim in eo lucramur quod à peccato abstineamus quod virtutes acquirimus Paule doth sufficiently certifie vs that God hauing no néede thereof will haue sacrifices of vs for the health we haue receyued For he sayth I beseech you therefore brethren euen by the mercie of God that you would giue your bodyes a sacrifice quick holy and acceptable to God which is your reasonable seruing of God The mortification of our bodies therefore is the sacrifice that pleaseth God For we doe therein both winne that we may abstaine from sinne and also that we obtaine vertues By these wordes it is most manifest Isychius doth not agree with Watson that Isychius vnderstood not that place that you haue taken for your theme as you do shewe your selfe to vnderstand it And that therefore he was not of such minde in the other place that you cite out of him for your purpose as you would faine haue men thinke that he was He knewe no mo sacrifices of Christ but one which was offered on the Crosse once for al wherof the Passouer lambe was a figure and our sacrament is a remembraunce And the mortification of our bodies is the sacrifice of thankesgiuing that God doth continually require at our handes As for your Damascenus although Iohn Tritemius Tritem de Eccles scrip Damasc li. 4. Capit. 14. would faine haue him séeme more auncient yet Iohn Patriarcha Hierosolomitanus writing his life sayth that he liued in the dayes of Leo Isaurius which was .720 yeares after Christ His authoritie therefore can not be so waightie that it might enforce vs to graunt that all that he writeth is true though he dissent both from the writinges of other more auncient fathers and scriptures also As in that Chapter out of which you cite his wordes and in many other places of his writings he doth most manifestly But let vs sée howe honestly you applie his wordes that you cite Marke say you that he saith he offered himselfe in the night c. I would gladly be short in these your vnhansome handlings of that which you cite for your purpose but I can not suffer the Reader to lacke those wordes that do giue light to that which you do so subtilly cite Damascenus sayth thus Cibus vero ipse panis vitae Dominus noster Iesus Christus qui ex Coelo discendit Nam suscepturus voluntariam pro nobis mortem in nocte in qua seipsum obtulit testamentum nouum disposuit sanctis Discipulis Apostolis per ipsos omnibus alijs in seipsum credentibus c. Certes that foode which is the bread of life is our Lorde Iesus Christ which came downe from heauen For when he would for our sakes take vpon him a voluntarie death He did in the night wherein he offered himselfe dispose to his holy Disciples and Apostles and by them to all other that beleue in him a newe testament Watsons fallace opened He offered himselfe in the night say you but the oblation on the Crosse was in the mid day Ergo they be distinct oblations All that doe vnderstand what Logicke meaneth do know wherin the fallace of this Argument is he offered himselfe to death and he offered himselfe in death Howe the first can be called a sacrifice I would gladly learne otherwise then the obedience of a Christen man to do the will of God may be called a sacrifice But that will not serue your purpose here For you must haue thys first offering to be a Massing sacrifice propiciatorie both for the quicke and the deade Whether Damascenus can iustly be taken to meane so here I referre to the iudgement of the indifferent Reader But this I must tell you that in the same place he fighteth agaynst your opinion of Datur it is giuen for he sayth Frangetur it shall be broken Wherby it is manifest that he meaneth there of the sacrifice that was made on the Crosse and not of a sacrifice then presently offred as you would haue vs think that he ment Theophilact in Mat. 28. Theophilactus a writer of like antiquitie and integritie of iudgement with Damascenus hath sayd say you Tunc immolauit c. The Reader shall sée the wordes that go before and then let him iudge howe these serue your purpose He sayth thus Possum tibi aliam causam dicere quomodo tres dies tres noctes
Melchisedech did not in substaunce but in misterie I wyll let the reader sée what Hierome hath written immediatly before and after the words that you cite First he sayth thus Superfluum est nos de isto versiculo velle interpretari cum sanctus Apostolus ad Hebreos plenissime disputauit Ipse enim ait Iste est Melchisedech sine patre sine matre sine generatione Et interpretatur ibi diligentissimè quare sine Patre c. It is a thing superfluous for vs to go about to make an interpretation of this verse seing that the holy Apostle hath in his Epistle to the Hebrues reasoned this matter at the full For he sayth This that is to say Christ is Melchisedech Wherein Christ is like Melchisedech without father without mother and without generation And he doth there most diligently enterprete wherefore he is without father without mother and without generation And all ecclesiasticall persons doe say That Christ is sayde to be without father in that he is man and without mother in that he is God Let vs therefore interprete this onely thou art a priest for euer after the order of Melchisedech Let vs onely declare this thing Wherfore he hath said after the order According to the order is as much as to say Thou shalt not be a priest according to the Iewish sacrifices but thou shalt be a priest after the order of Melchisedech And then follow those words that you haue cyted Quomodo enim c. And immediatly after those wordes he sayth Iste Melchisedech ista mysteria quae habemus dedit nobis c. This Melchisedech hath giuen vs these mysteries that we haue It is he that sayde He that eateth my flesh and drinketh my bloud He hath giuen vs his sacrament after the order of Melchisedech No indifferent reader can iudge that saint Hierome meaneth here to teach that Christ did at his last supper offer his body and bloud vnder the formes of bread and wine as you affirme But as Melchisedech did offer bread and wine so Christ should offer vpon the crosse hys owne body and bloud which is the true bread and true wine and giue vs a sacrament to be frequented in the remembraunce thereof But in that Epistle that Paula and Eustochium wrote vnto Marcella You haue found a most manifest place Paula Eustoch ad Marcellam Recurre ad Genesim Melchisedech say they c. Here I must tell you that where you doe in the Englishe make Melchisedech the Datiue case and in the Latine put the point Periodus after Salem you shew your selfe not to vnderstand the grammaticall sense which is thus Returne to the booke Genesis and thou shalt finde that Melchisedech king of Salem was Prince of thys Citie which euen then c. Men of your sort are very néere driuen Watson is neere driuen when they alledge womens wordes or wrytings for proofe of matters so diuine as is that which in this Sermon you treate of But graunt it were Saint Hierome himselfe that wrote that Epistle might not Melchisedech offer bread and wine in a figure of Christ and dedicate the mysterie of Christians but it must néedes folow that Christ did at his last supper offer his owne body and bloud vnder the formes of bread and wine as you doe affirme I thinke none that is learned in Logick will graunt that argument But as you haue slightly touched before the booke hath not Obtulit but Protulit He brought forth bread and wine Watson maketh light of that which he is not able to waigh As lightly as you let passe the reasons that men make against your opinion by the vauntage that the text gyueth being Protulit and not Obtulit neyther you nor any of your sort shall euer be able to aunswere otherwise then by calling them fond cauillations as you doe In the Latine these two Verbes are sometime vsed both in one signification but Profero is neuer found in that signification that you and such other doe vse Offero when you speake of Melchisedechs comming forth to méete Abraham and offering him bread and wine to refreshe himselfe and his companie withall The Hebrue interpretors who doe best know the signification of the wordes of that tongue wherein that hystory was first written doe teach that it was the maner in those dayes for such as remayned at home in peace to come forth against them that returned from battayle with victorie bringing with them bread and wine to refreshe the wearie Souldiours withall and so receyue them friendly Antiquit. li. 1 Capit. 18. Iosephus a Iewe borne and so well learned in the Iewes lawes and histories that he was able to write a continuall historie of the antiquitie lawes and ceremonies of the Iewes and of their warres doth when he commeth to this part of the historie write thus Suscipitque cum rex Melchisedech quod significat rex iustus erat vtique sine dubio talis ita vt propter hanc causam etiam Dei sacerdos esset Solimorum quam Ciuitatem postea Hierosalymam vocauerūt Ministrauit autem iste Melchisedech Abraham exercitui xenia multam abundantiam rerum oportunarum simul exhibuit super epulas eum collaudare caepit benedicere deum qui ei subdiderat mimicos Abraham verò dante ei etiam decimas spoliorum munus accepit And hée was receyued of king Melchisedech which signifieth a righteous king and verily and without all doubt he was such a one so that for that cause he was also Gods priest in the Citie Solyma which Citie men did afterwarde call Hierosolyma And this Melchisedech did minister gifts to the armie of Abraham and he did also giue them great abundaunce of things néedefull And as they were at meat he began to prayse him and to blesse God which had subdued his enimies to him And when Abraham gaue him the tythes of the spoyle he receyued the gift Hiero. ad Euagrium Iohn 3. Saint Hierome in his Epistle ad Euagrium doth proue that the Citie Salem whereof Melchisedech was king was not that which was afterward called Hierusalem but that Salem that is mencioned in the Gospell where Iohn baptized bicause there was plentie of water there He doeth therefore disproue not onely Iosephus but also all Christen writers for that they suppose Melchisedech to haue béene king of that Citie which was called Hierusalem after his dayes but in his dayes Salem He alloweth the iudgement of those which doe suppose that Melchisedech was the first sonne of Noe and that he liued after Abrahams death .35 yeares at the least which is easie to be seene by the supputation of the yeares from the byrth of Sem to the death of Abraham which is .565 yeares and the whole tyme of Sems life is .600 yeares but fayling somewhat in the supputation he sayth that Sem liued after Abraham .40 yeares He alloweth also the opinion of Iosephus and other which thinke that
playne by that which in the booke that you cite De Ciuitate Dei he addeth to the wordes that you cite His words be these Propter quod etiam vocem illam in psalmo tricesimo nono eiusdem mediatoris per Prophetam loquentis agnoscimus sacrificium oblationem noluisti corpus autem perfecisti mihi quia pro illis omnibus sacrificijs oblationibus corpus eius offertur participantibus ministratur Wherfore sayth saint Austen We doe acknowledge that voyce of the same Meditatour speaking by the Prophet in the Psalme .39 in this wyse thou hast not desired sacrifice and oblation but thou hast made me a perfite bodye for his body is offered in stede of all those sacrifices and oblations and is ministred to such as be partakers thereof The continual offering of Christ This sacrifice bicause it is eternall after the order of Melchisedech is still presently offered by the Meaditor Christ who is both the priest and sacrifice and continually ministred to them that be partakers thereof by faith by that spiritual maner of ministration whereby spirituall lyfe is ministred from the head Christ to his members the Church But nowe to ende this matter your Auditorie must heare one place more which is playnest of all Oecumenius hath said Significat sermo c. If I might vse such libertie in cyting places as you doe in this I could easily finde plaine places ynough to proue whatsoeuer I lusted to take in hande Where the author hath sayde Significat sermo quod licet Christus non obtulerit carentem sanguine hostiam siquidem suum ipsius corpus obtulit attamen qui ab ipso fungentur sacerdotio c. The signification of this saying is that although Christ did not offer a sacrifice without bloud for he offered his owne body yet shall those that shall after him execute the office of priesthood whose high priest God doth vouchsafe to be offer without bloud For that is signified by this saying For euer c. These be the wordes of Oecumenius as Hentenius hath translated them out of the Gréeke But you had promised your Auditorie a playner place then this was beyng thus translated For this is playne against all that you haue done before in proouing that our Sauiour Christ did offer himselfe without bloud For this felow being thus translated sayth Although Christ did not offer a sacrifice without bloud c. Well therefore to make the place plaine in déede you haue amended the translation I trowe and you haue sayde Significat sermo quod non solum Christus obtulit incruentam hostiam siquidem suum ipsius corpus obtulit verum etiam qui ab ipso c. The word meaneth that not onely Christ offered an vnbloudy sacrifice for he offered his owne body but also they that shall vnder him vse the function of a priest whose Byshop he doth vouchsafe to be shall offer without shedding of bloud Well eyther you Oecumenius belyed in translating or your friend Hentenius haue belyed the Gréeke For here is playne contradiction The one sayth Hath not offred and the other sayth hath offered Wherfore it must néedes folow that the one hath made a lye And peraduenture if the Gréeke might be séene and well viewed you might be founde false harlots both for Hentenius was a Louanist c. For who so readeth the rest that Oecumenius hath collected out of other wryters that were before his time and patched togither into one commentarie vpon the Epistle to the Hebrues he shall haue but little occasion to thinke that Oecumenius could be of such minde concerning the meaning of these wordes Tu es sacerdos in aeternum thou art a priest for euer as in this place that you cite he sheweth himselfe to be when he sayth Christ could not be sayde to be a priest for euer but in respect of those sacrifycing priestes that are now by whose meanes he doth still offer and is offred For vpon the tenth Chapter and these wordes Singulis annis he sayth thus An ne nos semper offerimus hostias sanguine carentes sed vnius eiusdemque mortis Christi memoriam facimus vnum Christi corpus semper edimus Doe we alwaies offer sacrifices that haue no bloud But we doe make a memoriall of that one and the selfe same death of Christ and doe alway eate one body of Christ And vpon the worde Perpetuò he sayth Quum vna perpetuò sufficiat Seing that one sacrifice may suffice for euer And vpon these wordes In certitudine fidei In the certainty of fayth he sayth thus Quoniam autem nihil est post haec visibile neque templum id enim est caelum neque Pontifex is est Christus neque victima haec corpus est ipsius necessaria in posterum est fides Verum quia contingit credere simul haesitare ait In certitudine fidei Hoc est vt certisimus de his Oecumenius his meaning made plaine Bicause that hence forth there is nothing visible neither temple for that is heauen neyther high priest for that is Christ neyther sacrifice for that is his bodye fayth is from this tyme forward necessarie But bicause it doth happen that a man doth at one time both beleue and doubt he sayth in the certaintie of fayth that is that we may be certaine of these things Many such sayings as this are in that Commentarie wherefore corrupting of the Author in translating may be suspected as well on the behalfe of Hentenius as you although your doing doe more appéere then his But graunt that Oecumenius haue written in Gréeke euen as you haue reported him in Latine Is he knowne to be of such antiquitie and authoritie in the Church that his glose must be of more authoritie credit then the playne wordes of the text Saint Paule sayth Iam non est oblatio pro peccatis There is nowe no oblation for sinnes Seing Christ hath by one oblation made perfite such as be sanctified what néedeth there any more offering for sinne For the cause of the continuaunce of the offering was the imperfection of the offerings which could neuer take away sinne but alway put the offerers in minde of one that was to come who should be able by one oblation once offered fully to take away the sinnes of the whole worlde Oecumenius may haue no credite against saint Paule Your Oecumenius therefore being a great many of hundred yeres after saint Paule as may iustly be gathered by that he wrote after so many of the Gréeke wryters as he nameth in his booke should nowe be credited in that which he wryteth contrarie to saint Paule if that should be beleued as taught by him which you would so fayne maintaine by his wordes Your false dealings therfore being so playne as it is I néede not to stand vpon the opening of it any more but onely to desire the reader to waight the matter and he shall sée that the
not offer him really and corporally and so set you against your selfe For you haue sayd oftentimes in these your two sermons that you receiue and offer christ in your Masse really corporally and naturally But you wil vnderstand by mystically as you doe by sacramentally and saye that mystically is verily and really For you haue learned of Gracians glose to say Statuimus id est Abrogamus We decrée Distinction Mysticall can not be reall c. that is we do abrogate you may giue to wordes what signification you lust But such as be learned in the tongues doe knowe that mysticall can not signifie reall naturall and corporall A number of things you say are done in your Masse That is to say Christ is by his omnipotent power presented to you and of you to his and your father His passion is renewed and the remission that was purchased and deserued thereby humbly prayed for to God that the same may be applyed vnto you by Christ c. Because all this is but your bare assertion without proofe either by authoritie or reason It shall suffice that I aunswere as saint Hierome doth in like case Hiero. in Mat. 23. Hoc quia de scripturis c Because this thing hath none authoritie of the scripture it is as easily contemned as allowed But here I must tell you that in one point you discent from many of your sort which say that the massing priest doth by his masse apply the passion of Christ to them that he sayth Masse for And you do but ioyne it with your fayth and deuotion in making humble prayer to God that it would please him to applye to you the remission that Christ hath deserued by his passion 1. Peter 2. To proue the third way that men offer Christ which is say you by the meditation of the minde c. You alledge the saying of Peter Sacerdotium Sanctum c. How well these wordes of Peter do serue to proue your offering of Christ onely by meditation of minde shal easily appeare to such as will reade the rest of that Chapter Spirituall sacrifices They shall finde that the spirituall sacrifices that Peter speaketh of there are a godly and honest lyfe full of good workes and not such idle meditations as you ymagine Now séeing that you haue deuided the offering vp of Christ into so many members and haue proued but one shall it not be a good argument to inculcate one reiect the rest This is the peculiar maner of the Papists the professed enimies of Christ euen as they doe in teaching the reall and corporall eating of Christes bodie in the sacrament so in this matter of the sacrificeing and offering of Christ to imagine a multitude of members where in déede there is but one And by such subtile shiftes they do seduce the vnlearned But when they be espyed and detected they appeare as these of yours do euen as they be deuilish and pernicious Sophistrie WATSON Furthermore if any man as yet doth stand in doubt whether men lawfully offer Christ to the father or no Diuision 28 let him call to remembraunce what I haue sayde before out of Dionisius Areopagita Dionisius Areopa speculat cap. 3. where the Bishop as he sayth doth excuse himselfe that he offereth the host of our saluation alledging that Christ did so commaund to be done saying do this in my remembrance Let him also remember the saying of the counsell at Nece Concilium Nicenum That the Lambe of God that taketh away the sinnes of the worlde is offered of the Priestes not after a bloudy maner Saint Augustine sayth Per hoc sacrificium in sorma serui sacerdos est ipse offerens ipse oblatio cuius rei sacramentum August de ciuit libro 10. Capit. 20. quotidianum esse voluit ecclesiae sacrificium cum ipsius corporis ipse sic caput ipsius capitis ipsa sit corpus tam ipsa per ipsum quam ipse per ipsam suetus offerri By this sacrifice in the forme of a seruaunt Christ is a priest being himselfe both the offerer and the oblation of which oblation hee woulde the daylye sacrifice of the Church should be a sacrament and seeyng he is the heade of that body and the Church is the body of that head aswell the Church by Christ as Christ by the Church is accustomed to be offered A notable place resoluing diuerse doubtes declaring that the dayly sacrifice of the Church which is the Masse is a sacrament of Christes passion representing the same and further that Christ offering himselfe vpon the Crosse did also in himselfe offer his misticall bodie the Church and thirdly that the church Christs body doth not only once or twise but is accustomed to offer Christ hir head to God in hir dayly sacrifice Heare yet a place of Saint Augustine as plaine as this Heberi in victimis pecorum prophetiam celebrabant futurae victimae quam Christus obtulit vnde iam Christiani peracti eiusdem sacrificij August contra Faustum lib. 20. cap. 18. memoriam celebrant sacro sancta oblatione perticipatione corporis sanguinis Christi The Iewes in their sacrifices of beastes did celebrate the prophecie of the sacrifice to come which Christ offred The Christen men nowe doe celebrate the memorie of the same sacrifice of Christ that is past by the most holy oblation and perticipation of Christes body and bloud Marke howe that he sayeth christen men celebrate the memory of Christes passion wherewithall euen by the offeryng of the same body that suffered passion I nede saye no more for this poynt that men doe and did vse from the beginning to offer Christ to the father CROWLEY August de Ciuitate Dei Lib. 10 cap. 20. The wordes that you cite out of Dionisius and the Councell at Nice are sufficiently answered in the places where you alledged them Concerning the place that you cite out of Austen you know how much those bookes De Ciuitate Dei haue bene corrupted and what great trauaile and paynes Lodouicus Viues tooke in conferring of diuers copies that thereby he might as much as it was possible set forth the worke of Austen in such sort as he wrote it Vpon these wordes Cum ipsius corporis ipse sit caput he noteth that in the bookes that he found in Colene and Bruges it is written thus Quae cum ipsius capitis corpus sit se ipsam per ipsum dicit offerre Which Church being the bodie of that head sayth that she doth through him offer vp hir selfe And in another Copie also he found it euen so sauing that in the place of dicit it was written discit so that the sentence is thus Which Church being the body of that head Watson will folow the most vnlikely doth learne by him to offer vp hir selfe Whatsoeuer you thinke of this diuersitie of readings I thinke that all the learned and wise that be trauayled in
te in conspectu Domini video c. As often as I doe sée thée sighing in the sight of the Lorde I doe not doubt but the holy ghost doth breath vpon thée And when I doe behold thée wéeping then I doe perceyue him pardoning thy sinnes If thou doe defile the temple of the holy ghost if thou defile and make filthy Gods sanctuarie that is within thée if thou doe communicate of the cup of Deuilles with the cup of Christ it is a contumely and not a religion an iniurie not a deuotion It is Idole seruice and horible abhomination to be wylling to serue Baall and Christ togither Stand back with thine Idole chapels thou that gapest after gaines and folowest rewards c. I referre it to the iudgement of all indifferent readers whether these wordes may maintayne your Popishe Masse or not Is not your Masse such a money matter that it is growne into a Prouerb No penie no Pater noster Such places doe you pick to maintaine your Masse But in Chrysostome you haue found other maner places In his third Homily vpon the Acts you say he hath these words In illa hora. c. In the houre c. In that hole Homily is not one word that maye be wrested to that sense but thus I finde it written there Chrisost in Act. hom 3. Non arbitror inter sacerdotes multos esse qui saluifiant sed multò plures qui pereant I doe not suppose that there be many among the priestes that can be saued but verie many moe that must perish And least any man should thinke that he had spoken these words rashely he sayth before Non temerè dico sed vt affectus sum ac sentio I speake not this rashely but euen as I am affected and doe thinke Mo priestes damned than saued It should séeme by these wordes that Chrysostome did not thinke that prayers made at the Masse time should be so effectuall as you boast of For if they were moe priests should be saued then perishe For who should so soone be partakers of those prayers as they that make them But in the .21 Homily vpon that booke Chrysost in Act. hom 21. you finde other maner wordes For there he sayeth In manibus est hostia adsunt Angeli c. The host of our sacrifice is in the priestes handes the Aungels be present c. And peraduenture the wordes that you sayde are in the thirde Homily doe folow in this place For he sayth thus Quid putas pro martyribus offerri quod vocantur in illa hora licet martyres sint Etiam pro martyribus magnus honor nominari Domino praesente dum mors illa perficitur horrendum sacrificium ineffabilia sacramenta Nam quasi sedente Rege quaecunque voluerit perficit vt autem surrexerit quaecunque dicit frustra dicit ita tunc quandiu posita fuerint mysteria omnibus honor maximus in memoria haberi What doest thou thinke is offered for the Martyrs in that they are named in that houre notwithstanding they be Martyrs Yea it is a great honor for the Martyrs to be named in the presence of the Lorde whiles that death and the horrible sacrifice and the vnspeakable sacraments are performed For euen as when the king sitteth in iudgement he finisheth whatsoeuer matters he lusteth but so soone as he is risen whatsoeuer he sayth is in vayne euen so is it then also so long as the mysteries shall be set forth it is the greatest honor to euery man to be had in memorie If these were the words that you ment of before Shamefull chaunging of wordes then haue you shamefully chaunged some of them For where find you Quaecunque volueris perficies Whatsoeuer thou wilt thou shalt bring to passe The words would not otherwise serue your purpose so wel and therfore you must haue liberty to chaunge the third person into the second leaue out the rest that should declare the wryters meaning But what néede I to trouble the reader with any moe words about the meaning of thys wryter seing Erasmus the translatour doth in his short Epistle set before the translation giue all wise men to vnderstande that the worke was neuer of Chrysostomes wrytings but of some one that lyke an Ape went about to counterfait Chrysostomes doings To the place that you cite out of the thirde Homily vpon the Epistle to the Philippians Hiero in Math. 23. I must aunswere with Hierome Hoc quia de scripturis c. Because this hath none authoritie of the scriptures it is as easily reiected as allowed And the rather to be reiected because that in all Chrysostomes workes where he had by the text greater occasion to vtter such doctrine there is none such founde But in this and certaine other places where he had none or verie small occasion to speake any thing of the state of the dead he playeth or some other in his name the Purgatorie Proctor euen as though he had bene a Purgatory Chaplayne or soule Masse priest Chrisost de incomprehens Dei natura homil 3. Fourthly Chrysostome hath sayde Vt homines ramos olearum gerentes c. Like as men bearing branches of Oliue trées c. He séemeth to haue marked but a little the maner of Chrysostomes teaching that vnderstandeth his wordes in this place as you séeme to doe He findeth great fault with his Auditorie because they vsed to depart out of the Church immediatly after his sermons were ended and did not tarie to be partakers of the holy communion of the body and bloud of Christ and the common prayers that were made in the ministration therof And as his maner was he laboureth to moue their affections and to that ende he vseth those maner of spéeches that you alledge But what maketh this for your Masse Wherein such as be present are not partakers of the mysteries nor yet doe vnderstande the wordes much lesse the sentences of the prayers that are made This place may serue verye well to proue that the prayer that is made by the Minister and the hole congregation in the time of the ministration of the holy communion is most effectuall and euen as much as if all the Aungels in heauen did as Chrysostome would haue his hearers imagine that they doe As for that which you alledge out of the twentie sixt Homily vpon Mathew Chrysost in Mat ho. 26. could haue no colour of proouing your purpose were it not that you helpe it a little in Englishing the Latine of that which foloweth those wordes that you cite in Latine Bearing your hearers and readers in hand that Chrysostome hath said that Christ euen by the very nature of the sacrifice which is his bodie doth stirre vs vp to continuall giuing of thanks where as Chrysostome maketh no mention at all of Christes bodie in that place The sacrament of christes body and bloud called our table but of a kinde of sacrifice
instituted and commaunded to be offered in remembrance of thy charitie that is to say of thy death and passion for our health and saluation for the dayly reparation of our fraile weakenesse Doth he not here shewe the ende of the oblation to saue vs and to repayre our frayltie Saint Hierome writeth Si laicis imperatur vt propter orationem abstineant ab vxoribus Hierony in Cap. 1. ad Titum quid de episcopo sentiendū est qui quotidie pro suis populique peccatis illibatas deo oblaturus est victimas If it be commaunded to the lay men that for prayers cause they should absteyne from their wyues what should we thinke of a Byshop that must offer daylie pure sacrifices for his owne sinnes and the peoples Of this place though I might prooue you the chast lyfe of a Byshop yet I bring it in now onely to showe that the office of a Byshop is to offer daylie pure sacrifice for hys owne sinnes and the peoples sinnes as saint Basill sayth in the booke of his Masse Da domine vt pro nostris peccatis populi ignorantij acceptum sit sacrificium nostrum Graunt O Lorde that for our sinne Basilius in Missa and the ignoraunce of the people our sacrifice may be accepted of thee Thus ye perceaue that I haue shewed you and proued that the oblation of the priest in the Masse is a sacrifice propitiatorie for the sinnes of them that be aliue that is to say moouing and prouoking God to pardon the sinnes of the priest and of the people A little is to be sayde concerning them that be departed and then an ende of that matter Tertull. eorum millit Tertullian sayth Oblationes pro defunctis pro natalitijs annua die facimus We make euery yere oblations for the dead and for the birth dayes of Martyrs which be the dayes they suffered their martyrdome Athanasius sayth Intelligimus animas peccatorum participare aliqua beneficentia abexangui immolatione Athanasius ad antiochiū quest 34. We vnderstande that the soules of sinners doe receyue some benefite of the vnbloudy oblation and of almose done for them as he onely hath ordeyned and commaunded that hath power both of quick and dead Our God Ambros de obitis Valen. And saint Ambrose exhorteth the people to pray for the soule of Valentinian the Emperour for whome he did offer the sacrifice of Christes body Chrysostome sayth Non frustra sancitum est ab apostolis vt in celebratione venerandorum mysteriorum memoria fiat eorum Chrysost ho. 3. ad philippenses qui hinc discesserunt noucrunt illis multum hinc emolumenti fieri c. It was not in vaine ordeyned of the Apostles that in the celebration of the honorable misteries there should memory be made of them that were departed hence For they knewe much profite much commoditie to come to them thereby Chrysost hom 41. in 1. Cor. 15. And in an other Homily he sayth in this maner in Englishe A sinner is departed surely it becommeth vs to bee glad that his sinnes be stopped and not increased and to labour as much as we can to release him not with weping but with prayer In Act. ho. 21. supplications almose and sacrifices For that was not ordeyned in vaine nor we doe not in vayne in our holy misteries celebrate the memory of the dead and make intercession for them to the Lambe that lyeth there which taketh away the sinnes of the worlde but that some comfort may thereby come to them Is not this very playne and that it is not a thing newe inuented but a doctrine taught and vsed in the Church euer since Christ and ordeyned so to be done by the Apostles themselues August con li. 4. cap. 12. Saint Augustine sayth in his booke of confessions that the sacrifice of our price which is Christes owne naturall body was offered for his mothers soule after she was dead And he sayth also De cura pro mortuis ca. 1. In Machabeorum libris legimus oblatum pro mortuis sacraficium Sed si nunquà m in scripturis veteribus omnino legeretur non parua hac consuetudine claret authoritas vbi in praecibus Sacerdotis quae Domino Deo ad eius altare funduntur locum suum habet etiam commendatio mortuorum In the Bookes of the Machabes we read that there was sacrifice offred for the dead But although in the olde scriptures there were no such thing read yet there appereth no small authoritie in this custome that amongs the prayers of the priest which are made to our Lorde God at his aultar the commendation and prayer for the dead hath also his place Marke well that he sayth it was an olde custome in the Church for priests in their Masse to pray for the dead in his time which is aboue .1130 yere ago And that the custome of the Church in this point is of sufficient authoritie to proue this matter though there were no scripture for it at al and yet he himselfe alledgeth the booke of Machabes for it the place is knowne well ynough He teacheth vs the same thing wryting vppon saint Iohn August in Ioan. Tract 84. Ideo ad ipsam mensam non sic cos commemoramus quemadmodum alios qui in pace requiescunt vt etiam pro eis oremus sed magis vt orent ipsi pro nobis vt eorum vestigijs inhereamus c. talia enim suis fratribus exhibuerunt qualia de Domini mensa acceperunt Therefore at the very table of the aultare we doe not so remember the martyrs as we doe other other that rest in peace that we pray for them But rather that they should pray for vs that we might folow their footesteps For they haue giuē such things for their brethren as they haue receiued from our Lords table Here is both prayer to saints and for the dead in the Masse Thus ye see how Christes body is offered for the dead after what maner it auayleth them Saint Augustine also teacheth saying thus When the sacrifices eyther of the aultare or of any almose be offered for the deade that were baptised for the verye good men August Euchirid Cap. 109. they bee gyuing of thankes for not verye euill men they bee propitiations for verye euill men although they be no reliefe of the dead yet they be certaine comforts of them that be aliue And to them they profite they profite to this ende eyther that they should haue full remission or at least that they should haue more tolerable damnation In this authoritie is expressed the plaine worde of propitiatory how that the sacrifice of the aultar is a propitiation for such soules as be not very euill or very good towarde that teyning of full remission or of more tolerable damnation If I should recite as much as I coulde bring in for this point at large it is not one or two houres that would
world He telleth in déede that in the ministration of the holy communion and in al his other publike prayers he prayeth for those thinges that you speake of But what maketh this for the proufe of that which you haue in hand which is that in your Masse for the moraine of cattell you do not make an oblation for measeled swine c. As for that Chrysostome saith that the priests office is to pray for the sinnes of the quicke and the deade I referre the Reader for aunswere to that which I haue aunswered to the .30 diuision of this sermon where you alledge his thirde Homilie vpon the Epistle to the Philippians Saint Austen also telleth a storie of a Gentleman c. In mine aunswere to the .28 August de Ciuitate Dei li. 22. ca. 8. diuision of this sermon I haue giuen the reader occasion to consider the corruption that is found in this worke of saint Austens by the conference of many copies wherof some containe a sound doctrine according to the scriptures and some cleane contrary Which I doubt not should easily appéere in the Chapter that you alledge if the first copie or some true copie thereof were to be had Lodouicus Viues in his Commentary vpō this Chapter saith thus In hoc Capite non dubium est quin multa sint addita velut declarandi gratia Lodouicus Viues ab ijs qui omnia magnorum authorum scripta spurcis suis manibus contaminabant quorum alia resecabo alia more meo contentus ero velut digito indicasse There is no doubt but that in this Chapter there be many things added as it were to declare and make the matter more plaine by such as with their filthie fistes haue defiled all the writings of great authors whereof I will cut of some and some other I will be contented after my maner as it were to haue poynted at with the finger This may suffice the indifferent reader and giue him occasion to thinke that this fable which you alledge for your purpose was neuer written by saint Austen You haue no good ground therefore in this place to say that you do as the holy saints haue done when you say Masse for measeled swine and sicke horses neyther to say that we which do say that you do naught therein are members of the deuill Now a little of priuate Masse and then make an ende WATSON Diuision 37 Many there be that can well away with the Masse but not with priuate Masses These men be deceaued in their owne ymagination for there is no Masse priuate but euery Masse is publike It is called in Greeeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a publike ministery Saint Thomas calleth it sometimes a priuate Masse but not in that respect as it is contrary to publike but as it is contrary to solempne Euery Masse is publike concerning the matter and ministerie but not solemne concerning the place and other rites and circumstaunces Therfore these men speake against that they know not what They haue a newe vnderstanding of priuate They call it a priuate Masse when the priest receyueth the sacrament alone And thys they say is agaynst the institution of Christ They say so sine fine and neuer make an ende but they neuer proue it I shall shew you that it is not against the institution of Christ The institution of Christ concerning this sacrament contayneth three things which he himselfe did and by his commaundement gaue authority to the Church to doe the same The consecration the oblation and the participatiō To the due consecration foure things be required the matter forme minister and intent The necessary matter is bread of wheate which is due as it ought to be if it be pure sweete and vnleauened But our newe maisters that crye out so fast of Christes institution did ordeyn it should be ministred in vnleauened bread but in common bread and the worse the better with them some sayde horsebread was to good Well there was more vilany shewed herein than I wil expresse at this time And for the other kinde whereas the due matter is wine mixed with water they notwithstanding the institution and example of our sauiour Christ commaunded no water to be put in raysing vp again the pernicious rotten and extincted heresies which Fermentarij and Armeni did maintaine The forme of the sacrament is the wordes of our Sauiour Christ saying This is my body This is my bloud duely and perfitly pronounced vpon the bread and wine Our newe maisters that still cry vpon the institution of Christ some sayde it was a sacrament or euer the words were spoken as soone as it was brought to the Church for the vse of the communion some would haue the wordes sayde but as one should read a lesson or tell a tale not directed to the bread and wine but that the Minister should looke away from the bread and wine in the time of the pronouncing Fearing belike the wordes should haue more strength than they would they should haue And thus howsoeuer now they pretend a zeale to maintaine the institution of Christ then they vtterly destroyed the institution of Christ eyther denying or defrauding the necessary consecration of the sacrament The minister ought onely to be a priest duely consecrated ordred after the rite of the catholike Church whose ministration God onely doth assist These men did not only maintaine that it was lawfull but also did appoint and permit mere lay men to minister yea and lay women sometimes as some sayde without any lawfull vocation or ordering at all Arnobius in Psal 139. not regarding what Arnobius writeth Quid tam magnificum quà m sacramenta dei conficere quid tam perniciosum quà m si is ea conficiat qui nulum sacerdotij gradum accipit What is so excellent than to consecrate the sacraments of God and what is so pernicious than if he consecrate them that hath receyued no degree of priesthood The intent also to doe that the Church doth without mocking dissimulation or contrarye purpose is required For although the priest in the consecration may haue his thoughtes distract to some other thing and so lack attention which is a great negligence in the worke of God and deadly sinne to the minister yet if he lacke intention not intending to doe that God commaundeth and the Church doth there is no consecration nor no sacrament at all And for this point what intention shall we thinke these men had of late that vtterly denied to consecrate or receyue Christes body bloud vnder the formes of bread and wine but onely to receyue the creatures of bread and wine and thereby to be partakers of Christes body and bloud For in the booke of their last communion these were the wordes of the inuocation Good Lord graunt vs that we receauing these thy creatures of bread and wine according to thy sonnes institution may be partakers of his body and bloud Was there euer heard of any such
that there should be participation in it The women did not celebrate the Lordes supper neyther had they any to celebrate it for them neyther doth it séeme that it was thought leafull then to haue a chaplayne of ease as in the Popes church euery man that will may but they reserued some part of that which was ministred in an open congregation and presently distributed according to Christes institution The examples therefore can by no meanes proue your purpose But yet once agayne I must put you in remembraunce of your olde condicion Tertulians wordes in Latine would not serue your turne except they were Englished after your fashion Et si sciuerit panem non illum credit esse qui dicitur And if he shall know that it is bread that thou eatest he doth not beléeue that it is that bread that it is sayd to be that is to say misticall bread But you must not haue illum ioyned with Panem but with Christum And for that bread you say him I leaue the iudgement of your dealing herein to the godly learned who both can and wil weigh the wordes of Tertulian as they stande written in his booke and conferre them with those words that folow wherin his meaning is made most manifest and plaine And in translating the wordes of Cyprian Sermone 5. De lapsis you helpe the matter a little For where he sayth In qua domini sanctum fuit wherein the holy thing of the Lorde was you say Wherin was the holy one of God Which must néedes be vnderstanded of Christes owne person Whereas it is manifest by Cyprians wordes in Latine that he meaneth there of the sacrament of his body This shift you haue shamelessly vsed in these two Sermons verie often The Historie of Eusebius Eusebius hist Eccles li. 5. Cap. 24. maketh not so much for your priuate Massing as against your pompous prelacie of Rome Ireneus a Bishop in Fraunce wryting to Victor then Byshop of Rome calleth him and those that had bene before him Bishops of Rome by the name of priestes and gyueth them none other tytle of honour This maketh very euill for the Popes supremacie But that is besides your purpose nowe The Byshops of Rome before Victor did vse solemnly to send the sacrament to Bishops of those Churches that did not obserue Easter and Lent fast as the Church of Rome did And so they did communicate togither though they were not in one place togither What maketh this to proue that a priest may say a priuate Masse and delyuer no part of the sacrament to other To signifie that they breake not the bond of vnitie though they dissented about the time of Easter and Lent fast they did when they communicated reserue some part of the sacrament And by messengers worthy of credit they sent the same to those Byshops that in those trifling matters were not of their minde Shall this prooue that the priest which sayth Masse at Rome and sosseth vp all himselfe for so slouenly doe some of them vse to receyue their consecration doth communicate with the rest that in like maner do say Masse in other places I trowe thys historie when it is well weighed wyll teache the contrarie What néeded those Byshops of Rome to send part of the sacrament to those other What maye iustly be gathered of this history if they had communicated with them before in priuate Massing Your assertion is ouerthrowne by your owne allegation Because they being farre a sunder could not otherwise communicate they did send part of the communion from the one to the other This is all that can be iustly gathered of the hystorie although we graunt that it was the sacrament that he speaketh of Tomo 2. operū August But it maye be thought rather that it was common bread which they vsed to send which they that receyued it might afterwarde vse in Communion For Paulinus a Byshop of the Latine Church doth in thrée seuerall Epistles make mention of loaues of bread which he sent to saint Austen and other in token of amitie and vnitie In the later ende of an Epistle written to saint Austen Epist 31. he sayth thus Panem vnum quem vnitatis indicio misimus charitati tuae rogamus accipiendo benedicas I beséech you that you will take and blesse that one loafe of bread which I haue set you in token of vnitie And in another Epistle which he and Therasia togither wrote vnto Alipius Epist 35. a Byshop also he wryteth thus Panem vnum sanctitati tuae vnitatis gratia misimus in quo etiam Trinitatis soliditas continetur Hunc panem Eulogiam esse tu facies dignatione sumendi For vnities sake we haue sent vnto your holynesse one loafe of bread wherein the soundnesse of the Trinitie is contayned By vouchsafeing to receyue this loafe you shall make it to be a blessing Because Alipius Therasia and he were thrée that were soundly setled togither in vnitie of religion he saith that in that one loafe was conteyned the soundnesse of that Trinitie or number of thrée And in another Epistle which he wrote to Romanianus he sayth thus Epist 36. Ne vacuum fraternae humanitatis officium videretur de buccelato christianae expeditionis in cuius procinctu quotidie ad frugalitatis annonam militamus panes quinque tibi pariter filio nostre Licentio misimus Non enim potuimus à bendictione secernere quem cupimus eadem nobis gratia penitus annectere Least my duetie in writing might séeme voyde of brotherly humanitie out of the Bisket that the christians haue in a readynesse in the prouyding whereof I doe daylie labour to prouide necessary victual I haue sent to you and my sonne Licentius togither fiue loaues of bread For I could not seperate him in the blessing whome I doe desire thorowly to knit vnto me in fauour These sayings of Paulinus may giue vs occasion to thinke that the vsage of the Byshops in those dayes was rather to send common bread from one to another then bread alreadie consecrated And in this last saying of Paulinus it is manifest and plaine that the bread was such as was prouided to serue at néede or in warres for it was Bisket that is twise baked and without leauen or salt because it should not vinewe or mowell in short time Well I leaue the iudgement of this to the godly wise The example of Serapion Euseb li. 6. Capit. 34. may serue you somewhat to proue the reseruation of the sacrament in such consideration as was then to be had of such as Serapion was He had fallen by committing Idolatry for feare of tormēts He or any such might not by the order of that Church wherein he lyued be restored to communion agayne before extreme perill of death by sicknesse no not though they sought it long time with teares Least such therefore should lack the comfortable consolation of the sacrament in such extremitie
that haue most frequented it Yea they that will but enquire of the lyfe and conuersation of them that at this day be Massemongers shall soone sée how great an enimie the Masse is to the Deuils kingdome Yea though there were none other euill in them The Masse alone is able to holde vp the Deuils kingdome then onely that they say and heare Masse which is ydolatry yet were this one euill sufficient of it selfe to holde vp the kingdome of the Deuill But admit that the Masse were no ydolatry yet it is alwaies accompanied with a multitude of grosse ydolatries As the inuocation of creatures the opinion of meryting by mens owne workes the representing of God to the bodily eye by an Image made lyke a man the bowing of the knées and burning of Wax and Incense before the Images of creatures trust confidence in the holynesse of creatures made holy by men and such lyke Thus is the Masse the greatest aduersarie that the Deuils kingdome hath But least some of your Auditorie should take paynes to read Luthers booke and so perceyue that you haue not sayde truely of him you thinke to preuent that matter by speaking a fewe wordes of that part of the booke that openeth the meaning of the hole and knitting vp your tale with this exclamation O what a cloke of mischiefe is this and all grounded vpon lyes and falsehood He sayth the Deuill lyeth not when he accuseth c. And if this saying of Luther be true then there will folow a number of as great inconueniences as vpon the wordes of Dauid when he sayth Omnis homo mendax Euery man is a lyar Psam .. 115. If Luther were in this lyfe he would not sticke to graunt all that you conclude vpon that proposition that you call his principle For which of the two may be thought better the fayth of a Turke or of a Massemonger Seing the one denieth Christ in wordes denying him to be his sauiour and the other in déedes in séeking saluation by other meanes then by Christ which is to denie him And wherein shall Hieroboams priestes be found worse then the Popes Massing priestes If you wil read the prophecie of Oseas and vnderstande it you shall finde that they had as good a colour of obseruing Moses his lawe as the Popes priestes haue of kéeping Christs institution And so of the reast that you doe name damnable heresies c. Now because the time is farre past shortly to conclude I shall most humbly beseech you to consider and regarde the saluation of your soules WATSON Diuisiō 44 for the which Christes Gods sonne hath shed his precious bloud which saluation can not bee atteyned without knowledge and confession of Gods truth reueled to his holy Church and by her to euery member of her and childe of God whose sentence and determination is sure and certaine as proceeding from the piller of truth and the spirite of God by whome we be taught and assured in Gods owne worde that in the blessed sacrament of the aultar by the power of the holy ghost working with Gods word is veryly and really present the body and bloud of our sauiour Christ vnder the formes of bread and wine which is by Christes owne commaundement and example offered to almightie God in sacrifice in commemoration of Christes passion and death whereby the members of the Church in whose fayth it is offered both they that be aliue and departed perceaue plentuous and abundaunt grace and mercy and in all their necessities and calamities reliefe and succour Our most mercifull father graunt vs to persist stedfast and constant in the true Catholike fayth and confession of this most blessed Sacrament and sacrifice with pure deuotion as he hath ordeyned to vse and frequent this holye mysterie of vnitie and reconciliation that we may thereby remaine in him and he in vs for euermore To whome be all glory and praise without ende Amen To make a short conclusion CROWLEY I will ioyne wyth you in making humble request to the readers of these your sermons and mine aunswere that they will haue an earnest regard to the saluation of their owne soules for which Iesus Christ the only begottē sonne of God hath fréely shed his most precious hart bloud Which saluation can not be attayned vnto without the knowledge and confession of Gods truth which he hath by his worde reuealed to his Church and doth daylie by the faythfull and diligent ministerie thereof reueale it to euery member thereof and child of God Which Church is and euer hath bene the pyller of truth In. 1. Timo. Capit. 3 wherein onely the truth is séene and doth playnely appéere to the worlde as saint Hierome hath sayde and hath hir foundation vpon truth which is hir onely stay and piller to leane vnto as Chrysostome hath written Which truth being the determination of God before the beginning this piller of truth doth still cleaue vnto neuer séeking to determine otherwise then God hath by his sonne Christ determined taught In whose worde we are assured that at his last supper with his holy Apostles he did institute a most comfortable sacrament of hys owne body and bloud to be frequented and vsed in his Church in the remembraunce of his death and passion till his comming agayne in our nature to iudge both the quick and the dead In which sacrament is lyuely represented vnto vs yea euen vnto our senses that vnity that he hath and doth by his almighty power make betwixt himself and vs and amongst our selues one with another which vnitie the nature of the bread and wine wherein this sacrament is instituted doth plainely expresse and signifie In vsing whereof his Church doth not onely call to memorie the benifits that she hath receyued by him but also shewe hir selfe thankfull in offring hir selfe a sacrifice of a swéete sauour vnto God by ready good wyll to glorifie him both by lyfe and by death as the holy saintes that be departed thys lyfe did whilste they lyued here assuring themselues of his contynuall presence to comfort help and succour them in all the necessities and calamities of thys lyfe and after thys lyfe of euerlasting ioye and felicitie in euerlasting lyfe through him Which they haue alreadie attayned vnto in part being delyuered from the burden of the fleshe and we shall in the ende of this lyfe attayne vnto in lyke maner if we contynue faythfull to the ende as they did And when the day of the generall resurrection shall come we with them and they with vs shall through Christ receyue our owne bodyes agayne incorruptible immortall glorious and spirituall euen such as his blessed body is nowe in the throne of maiestie to reigne wyth him in his fathers kingdome for euermore Our most mercifull and louing father graunt vs to contynue stedfast and constant in the true Catholike fayth and confession of our hope of forgiuenesse of all our sinnes by that one onely sacrifice that Christ Iesus made in offering hymselfe on the Crosse once for all as by his holy worde and sacraments he doth daylie teache vs to doe And that we may so frequent and vse this holy misterie of vnitie and reconciliation that we may daylie more and more be assured thereby of his dwelling in vs and our abyding in him To whome be all prayse honour and glory for euer Amen FINIS ¶ Imprinted at London by Henry Denham dwelling in Pater-noster Rovve at the Signe of the Starre SVBLIME DEDIT OS HOMINI Anno Domini 1569. Cum priuilegio
28. Sacrifices are not meanes to take away sinnes 37. Spirituall sacrifices 98. Saint Austens minde in playne wordes 105. Shamefull chaunging of wordes Fol. 119. Solemne is not contrarie to priuate 152. T THe Church of Christ doth alwayes condemne heresies Fol. 17. The sacrament ministred in bread and cheese 19. The Pope put to his choyse 21. Three Popes doings condemned Fol. 22. The popishe priests like the Messalians 23. The Papistes are Anthropomorphits 26. The Pope and the hole Synode decree an heresie 28. The meanes whereby Christes merites are applyed to vs. 31. The best arguments of the Popes diuinitie c. 42. The speakers meaning is the truth of the sentence 44. The schoole Doctors ouerthrowe Watsons assertion 45. The value of Watsons reasone Fol. 45. Theophilact seeketh shyftes c. Fol. 53. The conclusion that Watson might wyth more honestie haue made Fol. 55. The minde of Paule in making mention of Melchisedech 65. The duetie of a good interpretour Fol. 71. The order of Melchisedech declared 73. The continuall offering of Christ Fol. 74. Theophilacts meaning 81. The meaning of Daniels prophecie 83. The speciall vse of the pasouer 91. The act of mediation 97. The Masse doth diminish the glorie of Christ 104 The cup of saluation is tribulation 108. Three reasons to prooue Gregories woorkes counterfayt 110. The way to apply Christes passion 111. Two vntruths affirmed with one breath 115. The meaning of Cyprian 118. The sacrament of Christes bodye and bloud c. 121. The forme of the popishe Masse Fol. 124. The Baker and his boy 127. The Baker was not prentise in the Vniuersitie 127. The vse of distinctions 130. The new Masters teache the olde lesson 155. The Papistes varie about their consecration 156. The sure stay that the popishe consecration hath c. 156. The effect of the sacrament 157. The sacrifice of the newe Testament 158. The Masse hath not the mariage garment 158. To builde vp a cottage and pull downe a pallace 170. To what ende saint Luke vsed copie of words 173. The Masse alone is able to holde vp the Deuils kingdome 185. W WAtsons grace in the bragge of antiquitie 13. Wordes cyted not founde Fol. 13. Watson cyteth wordes that prooue the contrarie c. 14. Waffer cakes called stertch 21. Watson sucketh out the dregges of olde writers 24. Wordes of Cyrill not founde 25. Watson can speake truth 30. Watsons darke speaking 33. Watson forgetteth his last sayings Fol. 38. Watson dealeth not simply 39. Watsons obedient Catholikes 39. Watsons pitie 42. Watson will make his newe Masters laugh 42. What Christ did at his last supper Fol. 43. When Christ was giuen and hys body broken c. 44. Watson hath ouershot hymselfe Fol. 44. What is ment by the second Ram. Fol. 50. Watsons fallace opened 52. Watson had no leasure to looke in the Greeke 55. What sacrifices the Church offereth 60. Wherein Christ is lyke Melchisedech 68. Watson neere driuen 69. Watson maketh light of that which he is not able c. 69. Watson would haue Austen teache false doctrine 73. Watsons Maior is not currant c. Fol. 79. Wherein the tables bee compared Fol. 79. Watson hath time ynough to proue his arguments 82. What sacrifice Antichrist may take away 83. Wordes that remayne sealed 84. Watson confirmeth our allegation of scriptures 88. Watsons learning and wysedome shewed 89. Watson was deepe in his Oblations 89. Why Christ would eate Pasouer Fol. 92. Watson verie nighe a daungerous errour 93. Was and shal haue no place in god Fol. 96. Watson wyll folowe the most vnlikely 100. Watsons glose disproued 107. Watsons impudency 108. Watson blynded wyth affection Fol. 109. Watson would not see c. 110. Watson hydeth the faultes of the Masse 116. What sacrifice the Apostles did offer 130. Who they be that slaunder Watson Fol. 145. What consecration is 155. Watsons purpose in speaking of circumstaunces 162. We depende vpon Christes commaundement 163. Watsons examples prooue not hys purpose 166. What maye iustly bee gathered of Eusebius c. 168. Watson vnderstandeth not Chrysostomes maner of speaking 179. Watson coulde not turne ouer the leafe 181. FINIS ¶ Here beginneth the first Sermon The Title of Watsons Sermons Two notable Sermons made the thirde and fift Fridayes in Lent last past before the Queenes Highnesse concerning the Reall presence of Christs bodie and bloud in the blessed sacrament and also the Masse which is the sacrifice of the new Testament by Thomas Watson Doctor of Diuinitie I Haue hearde that in the dayes of King Henrie the eight there preached one before him CROWLEY whose Sermon the King liked not bicause it was not to be liked And therfore he willed Sir Thomas More then being Lorde Chauncelor to giue the Preacher thankes worthie such a Sermon He therfore being a man of a pleasant wit spake to the Preacher with a lowde voyce that the King might heare and sayde Sir Thomas Mores thankes The Kings Maiestie thanketh you for your notable Sermon Which when the King heard he called Sir Thomas to him and sayde What meane you my Lorde to giue such thankes in our name If it lyke you quoth hée there be some thinges notable euill Whether the Printer ment so of these two Sermons I knowe not But I trust that the Reader shall perceyue by the setting open of the subtiltie thereof that they were not notable good Obsecro vos fratres per misericordiam dei WATSON Diuision 1. vt exhibeatis corpora vestra hostiam viuam sanctam deo placentem c. Roma 12. Bicause your Printer hath not Englished your Latine text CROWLEY I will be so bolde as to English it that the English Reader whom your subtiltie may soonest hurt maye vnderstande your text and wey howe good a grounde it is for you to builde that you woulde builde vpon it I beséech you brethren sayth S. Paule euen for the mercie of God make your bodies a sacrifice liuing holy and acceptable vnto God c. Roma 12. WATSON Diuision 2. Philipians 3. If S. Paule writing to the Philippians the thirde chapter was not ashamed to saye to write one thing diuers times to you is not paine or sloth to mee but profitable and necessarie for you much lesse ought I to be ashamed for that I propounde to you at this time that lesson againe which before I haue twise entreated seeing I intende by Gods grace to speak nothing but that I haue learned either of S. Paule himselfe or of such as I think was endued with the same spirit that S. Paule was And this I do not for lack of good matter but for lack of better matter in my iudgement more necessary to be learned of vs al at this present For what is better worthyer and more needefull to bee taught and learned of all sortes of men in these euill dayes and corrupt time then how to offer vp our selues to God a liuing holy and pleasing sacrifice to ouercome and
néedes enforce vs to allow your conclusion wherein you say that it is plaine that they did sacrifice c. I pray you let it be knowne to the world in what order they did sacrifice If they vsed that Liturgie that is set forth in Chrysostomes name they must néeds haue company to communicate with them for it is a communion and not a priuate Masse and therfore could not be executed by one alone but by many which must all by that order be partakers and afterward call the people to be partakers with these words Cum Dei timore accedite With the feare of God come hither Such patches you pull out of that Liturgie and mingle them with your matter as though Chrysostome had written them in hys Homilies And then you put a case not worth the debating Patched ware may not be allowed For we speak not of two or thrée communicants but of as many as be instructed in Christ and ought of duetie to resort to one particuler congregation and be not for their vngodlye lyfe excommunicated And when we apply these words of Chrysostome Non es hostia dignus vel cōmunione igitur nec oratione Thou art not worthy of the sacrifice or communion therefore neyther of the prayer we doe not take Chrysostome otherwise then he ment because we vnderstande not the distinction c. But in applying the wordes that folow you shewe your selfe not to vnderstande Chrysostomes maner of speaking Adstantem audis praeconem atque dicentem Watson vnderstandeth not Chrysostomes maner of speaking quotquot estis c. Thou hearest the Beadle that is present making proclamation and saying As many of you as be penitents pray euerye one of you And whosoeuer be not partakers are penitents These wordes he speaketh as imagining that he which would be present and not communicate would séeke to iustifie his disorderly and shamelesse doing by the wordes of the Beadle spoken to the penitents in the time when the hole Church prayeth for them before the ministration of the sacrament But he aunswereth him in fewe wordes saying Quid stas si es in paenitentia Why taryest thou if thou be a penitent Agayne he imagineth another obiection and sayth Sumere non debes qui namque non communicat est ex paenitentibus Thou wilt say saith Chrysostome thou oughtest not to receyue for he that doth not communicate is of the penitents But Chrysostome doth answere him sharply and sayth Cur itaque dicit abite qui non potestis orare Tu verò stas impudens Why then doth the Beadle say you that may not pray get you hence But thou being without shame doest stand still Thus it is manifest that we take Chrysostome right and that you vnderstand him not Although you would séeme to haue slept vpon Chrysostomes graue and to haue séene in a dreame the seuerall places that were in his Church The Clarkes in the Chauncell c. I knowe that prayer is a meane to make a man worthy to communicate and therefore neyther Chrysostome nor I will forbid any to pray But if any will shamelessely be present when the communion of Christes body and bloud is in ministring and will not be partaker but alledge his owne vnworthynesse we will tell him and that truely that he is not worthy to call God his father among the children of God in common prayer if he be not worthy to be partaker of the ghostly foode that God hath prepared for his children The counsell of Nice hath not decréed that such as recouer after they haue in extremitie of sicknesse receyued the Communion of the bodye and bloude of Christ Concilium Nicenum Capit. 12. shall afterwarde communicate in prayer at the time of the ministration of the holye communion wherefore their decrée doth not make Chrysostomes wordes to sounde as you vnderstande and haue declared them For that other argument that you say is vnlearned procéedeth of ignoraunce you séeke a lewde and vnlearned solution procéeding of wylfull blindnesse That which you cite out of Chrysostome and Cyprian I haue sufficiently aunswered in mine aunswere to the .25 diuision of your former Sermon Chrysost in 1. Cor. ho. 24. Cyprian De Caena Where the reader may sée what wylfull blindnesse it is that enforceth you to go about to disproue the reason that we make of the Etymologie of the worde Communion by that which Chrysostome and Cyprian haue written And in applying the place of Dionisius you deale as you did in the .23 diuision of this sermon folowing that corrupt translation that beareth no name It shall be hard for you I thinke to finde in any good Author 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vsed in that signification that you doe here vse it Dionisius hath sayde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ex veritati factorum Of the truth of the doings So that this place is playne against your purpose when it is truely translated out of the Gréeke Because in the vse of this sacrament there is a common receyuing Dionisius sayth that the sacred wisedome of the priestes hath giuen it a name according to the truth of the doings in the vse of it and haue called it communion But when you take paines to note this place of Dionisius for your purpose Watson could not turne ouer the leafe I maruayle that you coulde not turne ouer the leafe and looke vpon this saying of the same Dionisius Post haec extra Delubrum Catechumini fiunt cum ipsis Energumeni hi quoque qui in paenitentia sunt manent autem intus soli qui diuino spectaculo communione sunt digni After those things that is after the psalmes be song and the scriptures read they that be learners of the christen religion are put out of the temple and with them they that are vexed with Deuils and they also that be penitents and they onely doe tarie within which are worthy of the heauenly sight and communion By these words of Dionisius is made plaine how well you vnderstood the wordes of Chrysostome that you declared before and how well the other words of Dionisius doe serue for your purpose This argument of communion was neuer heard of in the worlde before Martyne Luther WATSON Diuision 43 who was the first father of it and the first man that euer wrote against priuate Masses as he calleth them And where learned Luther that lesson euen of the deuill not because all euill commeth by the suggestion of the deeuill but I meane that Luther had a vision of the deuill and saw him with his corporall eye being waking of whome he learned all that he hath pestilently spoken against the holy Masse And least men should say I lied vpon Luther here in his owne boke Ex crete iudico serue nequam We may iudge him by his owne mouth and his owne hande writing The tytle of his boke is of priuate Masse I shall read you a peece of it that the truth of my saying maye
appeere These be his very woordes I shal make confession before al you reuerende and holy fathers geue me I pray you a good absolution It chaunced me once about midnight sodainely to awake than the Deuill Sathan began with me this disputation Heare said he Doctor Luther very well learned thou knowest thou hast saide priuate Masses .xv. yeres almost daylie What if such priuate Masses be horrible ydolatry what if there were not present the body and bloud of Christ but thou haddest honored onely bread and wine and haddest caused other to honor it to whome I aunswered I am an annoynted priest and haue receyued vnction and consecration of a Byshop haue done all these things by commaundement and obedience of mine elders Why should not I consecrate when I haue pronounced the wordes of Christ and haue said Masse in earnest this thou knowest All thys saide he is true but the Turkes and Gentiles doe likewise all things in their temples of obedience and in earnest The priestes of Hieroboam did all they did of a certain zeale and intent against the true priestes in Hierusalem What if they ordering and consecrating were false as the priestes of the Turkes and Samaritanes were false and their seruice of God false and wicked First said he thou knowest thou haddest than no knowledge of Christ nor true faith and for fayth thou wast no better than a Turke For the Turke and all the Deuils also beleeue the story of Christ that he was borne crucified and dead c. But the Turke and we damned spirites doe not trust to hys mercie nor haue not him for a mediator and sauiour but feare him as a cruell iudge Such a faith and no other haddest thou when thou receauest vnction of the Byshop and all other both they that did annoynt were annoynted thought so and no otherwise of Christ Therfore ye fled from Christ as a cruell iudge to blessed Mary the saints they were mediators betwene you and Christ thus was Christ robbed of his glory thys neyther thou nor no other Papist can denie I would reade more of this booke but for troubling you He that list to knowe what may bee sayde against priuate Masse let him learne here of the Deuill ynough For here is all that hath yet beene sayde of any other and more to The Deuils derlings were ashamed to say halfe so much as their father Sathan least they should be called blasphemous lyers as he is But by this booke Luthers owne confession set forth in print by himselfe to the worlde ye may know that the Deuill was the first that euer barked against the sacrifice of the church which is the Masse knowing that his kingdome of sinne and iniquitie coulde not stande if this sacrifice most aduersarie to it were not defaced and destroyed But what colour had Luther to publishe this shall wee thinke he was so madde as to father that vpon the Deuill that he would haue perswaded for truth to the worlde I shall tell you shortly his fonde deuise in this point as it foloweth fiue or sixe leaues hereafter He sayth he knoweth the Deuill is a lyer but he sayth his lyes be craftie he vseth to alledge a truth which can not be denyed and with that to colour his lye which he perswadeth And therefore sayth he the Deuill lyeth not when he accuseth as that I had committed horrible ydolatrye in saying priuate Masses but the lye is when he did afterward tempt him to dispaire of Gods mercy But sayth Luther I will not dispaire as Iudas dyd but amend that I haue done amisse and neuer say priuate Masse againe O what a cloke of mischiefe is this all grounded of lyes and falshood He sayth the Deuill lyeth not when he accuseth If that be true then he sayde true when he sayde that Luther being a preacher many yeares neuer had true fayth in Christ till he fell from the Masse nor neuer trusted in Christes mercy nor neuer toke him for a sauiour but a cruell iudge Of this the Deuill did accuse him whether he was a lyer herein or no iudge you Also in his accusation he sayde the body and bloud of Christ were not present in the sacrament when such annointed priestes did consecrate and that they honored onely bread and wine with many other damnable lyes and heresies which whoso shall read the booke may finde in great plenty and yet by Luthers principle the deuill neuer lyeth when he accuseth Foure falsehoodes you affirme in lesse then twentie lynes togither of your printed Copie CROWLEY Foure lyes affirmed in lesse then twentie lines togither in this part to conclude withall And so manyfest falsehoodes that scarcely any one of your Auditorie could be so ignorant but that the same must perceyue that you lyed falsely the communion by your owne confession in this Sermon more then once was heard of and vsed euen from the Apostles tyme. For Dionisius Areopagita was saint Paules scholer you say that he speaketh of it in his Hierarchie more then once The action that you call Massing and we priuate Massing was written against by many before it was brought into the Church and by some after it was in vse many yeres before Luther was borne as by Barthram Husse Wycklife and Berrengarius And although it haue pleased Pigghius and such other to blowe abroad this slaunderous lye to the discrediting of all Luthers doctrine as much as in them lyeth and you also to dubbe their lye in the presence of your Prince who could be contented to heare whatsoeuer euill might be reported of that man and such as he was yet there is none that will examine the booke that you speake of but the same shall be inforced to say that it can not iustly be gathered thereof that Luther did eyther sée the Deuill with his bodyly eyes or heare him with his bodily eares But such is the priuiledge of the Popes Prelates when they haue the sworde on their side they may vse all vntruth in perswading the people but especially princes to thinke that all is lyes that the enimies of Antichrists religion haue eyther spoken or written You are bolde therfore to lashe out these thrée lyes before your Prince and to make vp the matter with the fourth affirming that he learned of the Deuill all that he hath spoken against your holy Masse And when you thinke that you haue gotten your selfe some credit in this matter by reading a péece of Luthers booke and leauing of before you come to that wherein his meaning is made plaine you conclude that hereby it may be known that the Deuil was the first that barked against the Masse as against the greatest aduersarie of his kingdome which could not stande vnlesse that aduersarie were defaced and destroyed The diligent reader of this mine aunswere may easily sée howe the Masse hath defaced and destroyed the kingdome of the Deuill in those places where it hath bene most vsed and in those persons