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
disprooue it by better authoritie then the iudgement of the Baker Saint Austen sayth Nam nos hodiè accepimus visibilem cibum sed aliud est sacramentum aliud est virtus sacramenti For euen this day we haue receyued visible foode but the sacrament is one thing and the vertue of the sacrament is another thing Againe the same Austen sayth Omnis doctrina vel rerum est vel signorum sed res per signa discuntur De doctrina Christ li. 1. Capit. 1. All doctrine is either of things or of the signes of things but things are learned by signes By this it appeareth that Austens iudgement was not that a signe coulde be the same thing whereof it is a signe But what néede I to trouble the reader with so many wordes about this matter so many as do know what the Art of reasoning meaneth euen the children at the vniuersitie can tell that Relatiues are called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is referred to somewhat because they be alwayes referred to another thing then they are themselues As a father is a father in respect of that sonne whom he hath begotten and can not be that sonne whose father he is Euen so a signe is called a signe in respect of that thing whereof it is a signe and can not be that selfe thing that is signified by it The Baker therefore that taught you to say The Baker was not prētise in the Vniuersitie that the lofe vpon the stall is the same bread that is to be solde whereof it is a signe hath not bene brought vp in any Bakers house in the vniuersitie for if he had he would neuer haue deceyued you so But that both Bakers and Bruers and all other that haue the vse of reason may iudge of the foolishnesse of our reason I will let the Reader sée it in wryting It is thus Whatsoeuer thinges be such as they are called by hauing relation to other things then they be themselues can not be those things wherevnto they haue relation But euery thing that is called a signe is so by the relation that it hath to the thing that it signifieth Ergo no signes can be the same things that they do signifie Wherof our conclusion foloweth which is that the sacrament of Christes bodie and bloud being a signe therof can not be the thing it selfe Now aske your Baker what he can say to this reason The place that you alledge out of Austen is aunswered in the .29 August lib. Sent. Prosp Contr. Faust li. 20 cap. 18. diuision of this sermon and in the .28 diuision of the same sermon is aunswered the other place that you alledge out of the same Austen also To Gregorie and the reast you shall looke for aunswere when you cite their wordes that we may weigh them They say that neyther the Apostles nor none in their time did offer Christs body in sacrifice WATSON Diuision 33. And yet I haue shewed you before that Dionisius Areopagita saint Paules Disciple of whome mention is made in the .17 chapiter of the Actes of the Apostles did offer the sacrifice of Christes body alledging Christes commaundement for his warrant Ireneus that lyued within fiftie yere of saint Iohn the Euangelist and Policarpus Scholer doth make mention of this offering saying Ireneus li. 4. cap. 34. Ecclesiae oblatio quam Dominus docuit offerri in vniuerso mundo purum sacrificium reputatum est apud Deum acceptum est ei The oblation of the church which our Lorde taught to be offered in the whole worlde is reputed of God a pure sacrifice and acceptable to him And in the same chapter confuting them that denied the immortalitie of the fleshe by this reason that our fleshe was nourished with Christes fleshe to eternall lyfe concludeth thus Aut sententiam mutent aut abstineant offerendo quae praedicta sunt eyther let them chaunge their opinion or else absteine from offering the same body and bloud of Christ we spake of Also the generall counsell of Constantinople sayth that saint Iames did write the forme of a Masse Concil Const in trul cap. 32 I omit the Latine the wordes in Englishe be thus faithfully translate Saint Iames brother to Christ our God according to the fleshe to whome the church of Hierusalem was first committed and Basilius which was Byshop of Caesarea whose fame is knowne throughout the worlde which deliuered in wryting the mysticall celebration of the sacrifices haue declared that the cup in our holy ministery ought to be of water and wine mingled And the holy fathers that were assembled at Carthage haue thus left in wryting that in the sacrifices nothing else be offered but the body and bloud of our Lorde as oure Lord himself hath ordeyned and so foorth I neuer read saint Iames his booke my selfe nor I thinke it be not nowe to be had but I tell you so much as I knowe that saint Iames did write the forme of a Masse as saint Basill did which we haue in Greeke nowe If this great and learned generall counsell doth truely report as I beleeue doth Let no man therefore beleue them that say the Apostles did not sacrifice themselues nor none in their time except they can proue the negatiue which they shall neuer doe To that which you haue alledged out of Dionisius CROWLEY I haue answered in the last diuision of your former sermon and in the .23 diuision of this sermon And the matter that you doe here alledge out of Ireneus is sufficiently aunswered in the fourth the fourtenth and twentie foure diuisions of your former sermon Wherfore I néede not here to make any further aunswere Where you finde the Latine that you doe so faythfullye translate into Englishe I can not tell De Consecra Dist 1. But I suppose it wyll be hard for you to finde it in the counsell holden in Trullo as you note in the Margine In Gratian I finde it thus cyted out of the sixt Synode Iacobus frater Domini secundum carnem cui primum credita est Hierosolimitana Ecclesia Basilius Caesariensis Episcopus cuius charitas per totum orbem refulsit in scripturis addiderunt nobis missae celebrationem Which is in Englishe as you haue translated sauing that for whose loue you say whose fame and adde mysticall where as in the Latine there is no word that may so signifie Chaunge is no robbery And turning the Verbe haue giuen in wryting into the Participle of the same Verbe you adde to the end haue declared that the cup. c. Of this forme of Masse as you terme it and of the other that you name I haue noted somewhat in mine aunswere to the ninth diuision of your former sermon And where as you say that you had not as then read it nor did thinke that it was to be had I haue read it and haue it to shewe And amongst other things I note that he maketh prayer for
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
represse our naughtie will and affections to mortifie our earthlye members and conuersation And so to banish sinne that it reigne not in our mortall bodies the largenesse of which matter is so great and doth extende it selfe in so many partes causes and circumstances that although the whole matter doe pertayne and haue respect to one ende yet the intreating of it being long must needes be various and for that reason can not be tedious to him that loueth to learne to liue well and please almightie God CROWLEY Satan transforming himselfe into the likenesse of an Angell of light is neuer the later an enimie still according to the true Etymologie of his name Watson counterfeteth S. Paule Euen so you M. Watson can not by counterfeiting S. Paule cause vs to beléeue that you beare lyke good will to vs as he did to the Philippians It is verie true that no matter can be more profitable to be intreated off in these euill days than that which doth teach vs to offer vp our selues to God a liuing holy and acceptable sacrifice to him But if you entreated it no better in your other two Sermons that you speake off than you doe in these you might haue bene much better occupied in entreating of other matter although the same had not béene so various as this and therfore more tedious to the hearers The ende of this my matter is WATSON Diuision 3. to destroye the kingdome of sinne for which purpose Gods sonne was incarnate to bring which thing to passe in vs was all the life the exaÌ„ple the passion the Resurrection of Christ and all the doctrine and sacramentes of Christ Like as contrarie to erect and establish this kingdome of sinne is al the trauaile and temptation of the deuill now fawning lyke a serpent transforming himselfe into an aungell of light to entrappe and seduce the simple and vnware nowe raging like a Lion to ouerthrow the feble and fearefull And not only is it his trauaile but also it is the whole labour and practise of all his children by imitation As Infidels Iewes Heretiks Scismatikes false brethren and counterfet christians both in lyuing and learning labouring night and daye with all witte and will to destroye the fayth of Christ the sacraments of Christ and the sacrifice of Christ as much as in them lieth Which three be speciall meanes to destroye the kingdome of sinne which they with all their power set vp and maintaine It is verie true as you say that the ende of our mortification CROWLEY the incarnation life suffering resurrection doctrine and sacraments of Christ is to destroy the kingdome of sinne Watsons words true in himselfe such other And on the contrary it is all true that you haue written vnderstanding your selfe and other of your sort to be the Heretikes Scismatikes false brethren and counterfet Christians that you speake off The practise of the deuill and his Ministers in thys poynt WATSON Diuision 4. I haue partlye touched and by Gods grace and your pacience shall now procede further I haue opened the decay of fayth good workes and penance which be remedies against sinne One other remedie there is that lieth in much decay which will lye still except good men according to their bounden dueties put to their helping handes I meane the sacrifice of the church the sacrifice of the newe testament the sacrifice of our reconciliation in the bodie and bloude of our Lorde Iesus Christ which he hath instituted in hys last supper and so as Ireneus sayth Noui testamenti nouam docuit oblationem Ireneus li. 4. cap. 32. quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert deo Christ confessing the cup to be his bloud hath taught the newe sacrifice of the newe testament which sacrifice the Church receyuing of the Apostles doth offer to God throughout the whole worlde CROWLEY You say you haue opened the decaye of faith good workes and penance I haue neyther hearde nor séene in writing what you haue sayd of these decayes But me thinke I maye gesse that you doe account it a decaye of faith when men can not beléeue that whatsoeuer the Pope and his Clearkes shall teach is true of good workes when men waxe werie of giuing their landes and goods to the maintenaunce of Idolatrie Maister Watsons decay of faith good works and penance and false worshipping of God and of penance when men can not be perswaded that their owne works can be any part of satisfaction for their owne sinnes If this be your opening of these decayes then haue you done as well therein as you doe here in the decaye of the fourth remedie which you call the sacrifice of the Church c. For neither may the supper of the Lorde bée properlye called the sacrifice of the Church the sacrifice of the new Testament nor the sacrifice of our reconciliation more than to beléeue all that the Pope shall teach may be called the faith in Christ or to giue lands or goodes to the maintenance of Idolatrie may be called a good worke or the séeking to satisfie for sinnes by our owne workes may be called penance And as for your wordes cited out of Ireneus they are not so many as they should be and therfore I will cite them as Ireneus wrote them although it be something long that the simple Reader be no longer deceyued by your subtile handling of the Fathers writings And first I must tell you that your Printer hath quoted your booke wrong For it is in the .32 Watsons booke wrong quoted Chapter of Ireneus his fourth booke and not in the .35 as your printed copie hath it Thus sayth Ireneus lib. 4. cap. 32. Hij sunt inquit Zacha. cap 8. sermones quos facietis Loquimini veritateÌ„ vnusquisque ad proximum suum iudicium pacificum iudicate in portis vestros vnusquisque malitiam fratris sui non recogitet in corde suo iurationem falsam ne dixeritis Quoniam haec omnia odi dicit Dominus omnipotens Et Dauid autem similiter Quis est Psalm 34. inquit homo qui vult vitam amat dies videre bonos Cohibe linguam tuam à malo labia tua ne loquantur dolum Declina à malo fac bonum inquire pacem sequere eam Ex quibus omnibus manifestum est quia non sacrificia holocaustomata quaerebat ab eis Deus sed fidem obedientiam iusticiam propter illorum salutem Oseae 6. Sicut in Osea Prophetae docens eos Deus suam voluntatem dicebat Misericordiam volo quam sacrificium agnitionem Dei super holocaustomata Math. 9. Sed Dominus noster eadem monebat eos dicens Si enim cognouissetis quid est misericordiam volo quam sacrificium nunquam câ—ndemnaretis immerentes testimonium quidem reddens Prophetis quoniam veritatem predicabant illos autem arguens sua