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
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
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
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
pledge is giuen For in that sense is Symbolum taken here And vnlesse you can proue that these be efficient causes you shal neuer prooue that our immortalitie and resurrection be the effects thereof The lyke may be sayde to the Conseruatorium ad immortalitatem aeternae vitae A conserue or a thing that preserueth our bodies to the immortalitie of eternall life But bicause it is your custome to cite matter in such sort that the true meaning of the Author can not be perceyued by the wordes that you cite I will let the reader sée all the wordes that Athanasius doth in that place write of that matter Sed proptered ascensionis suae in caelum mentionem secit Athanasius De p ccato in spiritum sanctum vt eos a corporali intellectu abstraheret ac deinde carnem suam de qua locutus erat cibum è supernis caelestem spiritualem alimoniam ab ipso donandam intelligerent Quae enim locutus sum vibis inquit spiritus est vita Quod perinde est acsi deceret Corpus meum quod ostenditur dâ—tur pro mundo in cibum dabiâ—ur vt sparitualiter vnicuique tâ—â—buatur fiat singulis tutamen praeseruatioque ad Resurrectionem vitae aeternae Ita quâ—que Samaritanam abstrahens Dominus a rebus sensibilibus Deum esse spiritum pronuntiauit vt deinceps illa non corporalia sed spiritualia de Deo cogitaret But for this cause did he make mention of his ascention into heauen that he might drawe them away from the bodily vnderstanding and that they might afterwarde vnderstand his fleshe whereof he had spoken to be foode from aboue heauenly and spirituall nourishment and such as he must giue For sayth he that which I haue spoken vnto you is spirite and lyfe Which is as much as if he should say My body which is showed and giuen for the world shall be giuen to be meat that it may be spiritually giuen to euerye man and that it maye be to eche man a defence and preseruation vnto the resurrection of eternall lyfe In like maner also drawing the Samaritish womaÌ„ from sensible things the Lorde affirmed that God is a spirite that from thence forth she should not think of God as of corporall things but as of things spirituall Now let the indifferent reader iudge how faithfully you haue vsed your selfe in alledging the saying of this auncient Father His grounde is the wordes of Christ in the sixt of Iohn Where speaking of the eating of his body he sayth It is the spirite that doth giue lyfe the fleshe profiteth nothing at all The words that I haue spoken vnto you are spirite and lyfe Which is sayth Athanasius as much as if he should say My body which is showed and giuen for the world shall be giuen to be foode that it may spiritually be giuen to euery man and that vnto eche man it may be made a defence and preseruation to the resurrection of eternall lyfe And to make his meaning playne Athanasius sayth that Christ made mention of his ascention into heauen that he might draw his hearers from the bodily vnderstanding And further he sayth that our sauiour talking with the Samaritish woman did draw hir from sensible things affirming that God is a spirit that so she might imagine no corporal thing to be in God but al spiritual I can not therefore but thinke that such as will ioyne with you in alledging this place to proue immortalitie and euerlasting lyfe to be the effect of the sacrament of Christes body and bloud are by obstinate wylfulnesse blinded as you doe shewe your selfe to be For it is as manifest as the cleare sunne light that his meaning was to disproue the grosse opinion of all such as imagine The meaning of Athanasius that Christ should giue his fleshe to fill the bellies of men And to teach that such as will benefite by eating of his body must eate the same spiritually and not carnally And that when it is spiritually eaten it is Tutamen praeseruatioque ad resurrectionem vitae aeternae A defence and preseruation vnto the resurrection of eternall life But this is not to teach that it is the efficient cause of our immortalitie and resurrection as you labor by this other places to proue But nowe let vs sée what you haue founde in Ireneus that was a great deale older then Athanasius He hath sayde Quomodo dicunt carnem c. By what reason doe they saye that our fleshe goeth wholy to corruption seing that it is nourished with the body and bloud of our Lorde This place of Ireneus is sufficiently opened before in the aunswere to that which you haue sayde of the first circumstaunce of the sacrament which is who it was that spake these words This is my body c and is playnely proued not to make any thing for your purpose eyther there or here Yet we haue not sayde any thing to that other place which you cite out of the fift booke of this Ireneus where he sayth Ireneus li. 5. Quomodo carnem negant capacem esse c. How doe they denie c. I might put you in remembraunce of that which Erasmus wryteth concerning his iudgement of the authoritie of this booke for I am sure you can tell that he hath written thus Censura Eras Roterodami In hoc quinto libro quum multa scripturarum loca diligenter explicentur quaedam tamen insunt quae nisi quis comode interpretetur non satis congruere videntur cum bis dogmatibus quae hoc tempore praescribit Ecclesia Where as in this fift Booke there be many places of Scripture diligently expounded yet are there certaine things in it which vnlesse a man doe well interpret doe not séeme to agrée verie well with those doctrines that at this time the Church doth prescribe Auncient writers must be read with fauour c. And afterwarde he sayth Sed in huiusmodi multis veteres illi cum candore nonnunquam cum venia legendi sunt c. But in many such things those auncient wryters must be read with fauour and sometime with pardon also But be it that Erasmus had not giuen vs this warning is there not warning ynough giuen vs in the wordes of the place it selfe to looke well to the wryters meaning You doe according to your custome cite those wordes onely which may at the first sight make some shewe of that you would proue by them But according to my custome I will let the reader sée the whole circumstaunce that he may be able to iudge which of vs both goeth most nigh to the meaning of the writer His wordes be these Vani autem omnimòdo qui vniuersam dispositionem Dei contemnunt carnis salutem negant regenerationem eius spernunt dicentes non cam capacem esse incorruptibilitatis Sic autem secundum haec videlicet nec Dominus sanguine suo redemit
doth descende or come downe from whence many doe receiue the earnest of eternall lyfe the safegarde of faith and the hope of resurrection The aultars I say vpon which our sauiour did commaund not to laye the offerings of brotherhood except the same be seasoned with peace Laye downe sayth he thine offering before the aultar and go thy way back agayne Agrée with thy brother that the priest may offer for thée For what other thing is the aultar but the seat of the bodye and bloud of Christ All these things hath your furie eyther scraped broken or set aside Thus farre Optatus against the Donatists amongst whome Parmenian was one of the chiefe Saint Austen wryting against the same Parmenian saith that the Donatists denied all that were not of their sect Contra Epist Parmen li. 1. Capit. 3. to be of the Church of Christ And therefore they accounted all the ministratiō that was done by any other minister then their owne to be filthy and abhominable And where they might get the vpper hande they made spoyle of all those things that serued for the ministration For which doings Optatus doth in this place inueygh against them And to cause their crueltie and folly to appéere the greater in breaking scraping and remouing the communion tables which he calleth aultars he giueth names of great excellencie and dignitie to those things that were ministred vpon those tables calling the same the body and bloud and members of Christ the earnest or pledge of euerlasting saluation the safegarde of fayth and the hope of resurrection Yea he sayth that God is inuocated and called vpon there and that the holy ghost being earnestly desired doth descend and come downe thyther But you slip ouer those wordes because the maner of spéeche that the wryter vseth there is by these wordes perceyued Watson can slip ouer some words For who knoweth not that the cōming downe of the holy ghost must be vnderstanded to be spirituall and therfore the maner of spéeche to be Hyperbolicall He sayth also that the vowes of the people be sustayned or borne vpon those tables whereby he vnderstandeth the prayers of the people as may appéere by that which he wryteth in the same booke where he sayth thus Cur votae desideria hominum cum ipsis altaribus confregistis Illic ad aures Dei ascendere populi solebat oratio c. Why haue you with those aultars dashed in péeces the prayers peticions of men The prayer of the people was wonte there to ascend to the eares of God Why haue you cut downe the way that the prayers should go vp by And why haue ye labored with wicked hands in maner to pul away the ladder that the praier should not haue away vp as it was wont to haue And that it is the communion table which he calleth an aultar it is plaine by the which he writeth in the same booke also where he saith thus Quis fidelium nescit in peragendis mysterijs ipsa ligna linteamine cooperiri c. What faithfull man is ignorant that in the ministration of the sacraments the timber is couered with a linnen cloth When you haue weighed all this that Optatus hath written you will not I trow make so great reconing of the names that he gyueth to the sacrament Accompting them as sufficient reasons to proue that the sacrament is the verie body and bloud of Christ and not bread and wine Hilarius also calleth it Cibus Dominicus Our Lords meat Hilarius li. 8. Verbum caro the worde made fleshe I must néedes let the readers sée the wordes of Hilarie as they stande written in his eyght booke De irinitate And then let him iudge howe worthye credite you are that shame not to snatch such péeces to proue your purpose He sayth thus Eos nunc qui inter Patrem filium voluntatis ingerunt vnitatem interrogo vtrumne per naturae veritatem bodie Christus in nobis sit an per concordiam voluntatis Si enim verè verbum caro factum est nos verè verbum carnem cibo dominico sumimus quomodo non naturaliter manere in nobis ixistimandus est qui naturam carnis nostrae iam inseparabilem sibi homo natus assumpsit naturam carnis suae ad naturam aeternitatis sub sacramento nobis communicandae carnis admiscuit Nowe I doe demaunde of them that doe cast in or heape vpon vs the vnitie of wyll betwéene the father and the sonne whether at this day Christ be in vs by nature in déede or by agréement of wyll For if the sonne of God be made fleshe in déede and we doe in the Lordes meat receyue the sonne of God incarnate in déede how should he be thought not to dwell naturally in vs which being borne a man hath both taken vnto himselfe the inseparable nature of our fleshe and also hath myngled the nature of his fleshe with the nature of eternitie to be communicated vnto vs vnder a sacrament If we shall vnderstand all these words of Hilarie so grossely as you would haue vs to vnderstand those wordes that you cite then shall Hilarie be found one of those that affirme the two natures in Christ to be confounded contrarie to that which all true christians doe with Athanasius confesse For he saith that Christ hath mingled the nature of his fleshe with the eternitie that is with the deuine nature We must therefore reade his wordes with fauour as I haue noted in that which I haue written vpon those wordes that you cite out of him in the .24 deuision of this Sermon Loke in the 24. deuision Being earnestly bent against those heretikes that denied the naturall vnitie betwixt Christ and his father he speaketh a great deale to largely of the vnitie betwixt Christ and vs calling that naturall also But for the wordes that you cite we confesse all that Hilarie sayth That is that we doe in déede receyue in the Lords meate verie Christ the sonne of God incarnate But not in your grosse maner Basill in his Masse calleth them Sancta Diuina c. Basilius in Missa Holy sacraments godly pure vndefiled immortall heauenly and gyuing lyfe Of what authoritie this Masse of Basill is I referre to the iudgement of the learned It is not neyther hath bene folowed in any Church neyther is it found in his workes in the Gréeke Wherefore it séemeth to mée to be but a deuise thrust out in his name by some one that was vnborne many yeres after Basill was dead But let it be of as great authority as you would wishe it to be shall his wordes that you cite proue the sacrament to be the body and bloud of Christ and neyther bread nor wine He calleth it but an holy godly vndefiled immortall heauenly and quickning sacrament If you adde a minor proposition and saye but euery such sacrament is the reall and naturall body of Christ shall we be enforced to conclude
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
and if we shall finde that true which you affirme here we will say as you say that Christ did in his last supper offer vp his body to his father Till that time you must pardon vs. 1. Cor. 11. Saint Paule sayth Quod pro vobis frangitur which is broken for you It were straunge if we should say that broken doth signifie offered in this place and many other and be not able to shew any one place where it is so vsed And it is manifest by the histories of the Gospel that Christs body was not broken vpon the crosse For it was prophecied that there should no bone of him be brokē And although this be expressed in the present tense and euery sentence is true for the time it is pronounced The speakers meaning is the truth of the sentence spoken yet may you not conclude as you doe certainly and say that Christ offred his body in his supper For the truth of the sentence is in that meaning that doth by other partes of scripture appéere to be the meaning of the speaker Christes body was giuen for vs when he became man that he might dye for vs when he was giuen ouer into the power of his enimies which sought his lyfe when he went vp to Ierusalem declaring before hande to his Disciples that he must there be crucified and when Iudas had bargayned with the highe priests to deliuer him to them When Christ was giuen and his body broken for vs. And when our Sauiour christ was cruelly dealt with by the Iewes in any condition then was his body broken for vs. Thus are these sentences true for the time they were pronounced and yet neyther doth giuen signifie offred nor broken signifie torne in péeces Thirdly you say christ did deliuer to his Disciples to be eaten and dronken Watson hath ouershot himselfe to farre that which he had before consecrated and offered Here you haue ouershot your selfe a great deale to farre For if Christ had offered and consecrated before he gaue to hys Disciples we may aske what he offered and with what wordes he consecrated If he did consecrate with these wordes this is my body this is my bloud then could he offer to his father none other thing but bread and wine before he had giuen the same to his Disciples For he spake not those wordes tyll he had both broken the bread and delyuered it and the wine to his Disciples If consent of the Euangelistes both in the Gréeke and Latine doe giue vauntage as in Datur giuen you would faine it should then must it of force giue vauntage here for none of them doth place the words otherwise And you your selfe haue affirmed before that with those wordes Christ did consecrate Yea though you woulde denie it and affirme that Christ did consecrate by his almightie power vsing some other wordes of blessing Yet your schoole men will not suffer you Parte 3. quest 75. Art 7. For Thomas Aquinas sayth Dicendum est quod haec conuersio sicut dictum est perficitur per verba Christi quae à sacerdote proferuntur ita quod vltimum instans prolationis ver borum est primum instans in quo est in sacramento corpus Christi We must say that this conuersion as it is sayde is finished by the wordes of Christ pronounced by the priest so that the last instant of the pronouncing of the wordes is the first instant wherin the body of Christ is in the sacrament Nicholaus de Orbellis Richardus Scotus and the rest The schoole Doctors ouerthrowe Watsons assertion be all of the same minde in this matter Wherfore me thinketh I may certainely conclude euen vpon your owne wordes that if Christ offered to his father before he brake and gaue to hys Disciples he offered none other thing but bread and wine and therefore not his body and bloud Now let vs sée what reason it is that you thinke you may well make for the proofe of this sacrifice in the Masse The value of Watsons reason Christes action is our instruction But Christ did this and commaunded vs so to doe Ergo in the Masse we doe and ought to doe sacrifice c. Your Maior and Minor are proued both false Ergo your conclusion is not worth a couple of Walnuts And for further proufe that Christ offered himselfe in his last supper WATSON Diuision 23 I shall alledge vnto you the authoritie of the Church and the consent of the fathers in this point which ought to suffise any christen man Ireneus li. 4. Ireneus wryteth in his fourth booke that Christ taking the creature of bread and gyuing thankes sayde This is my body and likewise confessing the cup to be of his bloud Noui testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert deo de quo in duodecim Prophetis Malachias sic praesignificauit Non est mihi voluntas in vobis c. He taught the newe oblation of the newe testament which oblation the Church receauing of the Apostles doth offer to God throughout the whole worlde whereof Malachy one of the twelue prophets did prophecie I haue no will and pleasure in you c. What can be more playne then that Christ in his last supper in the ministration of the blessed sacrament did teache his Apostles the newe oblation of the newe Testament and his Apostles taught the Church the same that they receaued and the Church doth contynually vse to offer the same to God in euery place This authoritie the wordes being so manifest and the author so auncient and substantiall can not be auoyded with all their cauillations Saint Cyprian also the blessed Martyr wryteth thus Si Christus summus sacerdos sacrificium Deo patri ipse primus obtulit Ciprian li. 2. epist 3. hoc fieri in sui cōmemorationem praecepit vtique ille sacerdos vice Christi verè fungitur qui id quod Christus fecit imitatur If Christ the high priest did first himselfe offer a sacrifice to God his father and commaunded the same to be done in his remembrance verily that priest doth truely occupy the office of Christ that by imitation doth the same thing that Christ did This holy Martir teacheth vs that Christ did first offer himselfe to his father in his supper and also commaunded vs to doe the same Why should any man doubt of that that in the beginning of the Church the holy Martyrs did and taught without all doubt Hesichius lib. 2. cap. 8. Hesichius also that florished in the time of Gratian the Emperour wryteth thus Prius figuratam ouem coenans cum Apostolis postea suum obtulit sacrificium deinde sicut ouem semetipsum occidit Christ in his supper did first eate the figuratiue lambe with his Apostles then he offered his owne sacrifice and after that he kylled himselfe lyke a lambe By this saying that Christ kylled himselfe
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
for you but the bare assertion of your selfe and such as you be WATSON Diuision 24 Beside the institution which were sufficient for thys matter seing in the doctrine of faith the proofe dependeth vpon the weight of one place and not vpon the number of many yet I shall alledge vnto you the prophecie of Malachy where it is prophecied before that God would refuse and reiect the sacrifices of the Iewes and that hee would call vnto his grace and mercy the Gentiles in whose church there should be one pure and cleane sacrifice succeeding all the other and offered in euery place which can be none other but this one pure sacrifice of Christes bodye in the Masse Malachias 1. The place is this Non est mihi voluntas in vobis munus non suscipiam de manu vestra ab ortu enim solis vsque ad occasum magnum est nomen meum in gentibus in omni loco sacrificabitur offeretur nomini meo oblatio munda I haue no will and pleasure in you and I will receaue no offering or rewarde of your hande For from the rysing of the Sunne to the setting my name is great amongs the Gentiles and in euery place there shall be sacrifice done and a pure and cleane oblation shal be offered to my name This place is very plaine for the detesting of the Iewes the reiecting of their sacrifices for the vocation of the Gentiles and for the pure and one singular sacrifice that amongst them shall be offered to almightie God in euery place in steede of the other This must needes be the sacrifice of the Masse or else let them that say nay shew of what other that place is ment And in very deede some haue bestowed all their wit and learning writhing and racking this place to make it serue to some other sacrifice beside the Masse but it will not bee the truth hath euer preuayled Some haue drawne it to the spirituall inwarde sacrifices of good mens hearts but in the vnderstanding they be ouerthrowne for the place speaketh precisely of one sacrifice and the other spirituall sacrifices be many and so many as there be harts of good men to offer them And yet speaketh also of one pure and cleane sacrifice but all the righteousnesse of man is vnperfite vnpure vncleane and compared to a filthy cloth of a sick woman and it speaketh of such one pure sacrifice as should succede and follow in the place of the other sacrifices of the Iewes which God reiecteth and abrogateth But the inwarde spirituall sacrifices of good men haue bene offered and vsed before the lawe in the lawe and after the lawe from the time of Adam till the worldes ende Wherfore it is not possible that this place should be directly and only vnderstanded of the spirituall sacrifices There be other also that wrest it and would haue it meane onely of the bloudy sacrifice of Christ vpon the crosse But that can not be the wordes be so plaine to the contrary For although that be one and pure sacrifice yet it was not offred in euery place as Malachy sayth it shall and also it was offered onely among the Iewes vpon the mount of Caluarie where the prophet sayth this sacrifice he speaketh of shall be offered in euery place among the Gentiles Therefore to conclude this is a playne prophecie declaring the will of God to haue all the sacrifices of the Iewes to cease and in the Church of his newe people the Gentiles to haue this one pure sacrifice of Christs body and bloud in the Masse to be frequented in euery place wherewith he is well pleased and contented And in this sense Ireneus taketh it Ireneus lib. 4. Capit. 32. whose wordes in Latine I alledged a little before that Christ confessing the cup to be of his bloud did teach the newe oblation of the newe testament which the Church receyuing of the Apostles offered to God throughout the worlde of the which Malachie one of the twelue prophetes did speake before I haue no will nor pleasure in you and so forth As I haue recyted before manifestly declaring that the olde people should cease to offer to God and that the newe people shall offer vnto him one pure sacrifice in euery place Chrysostome also sayth Et in omni loco sacrificium offeretur nomini meo Chrysost in Psalm 95. sacrificium purum Vide quà m luculenter quamque dilucide mysticam interpretatus est mensam quae est incruenta hostia And in euery place a sacrifice shall be offered to my name and that a pure sacrifice See howe euidently and how plainly he doth interpret the misticall table which is the vnbloudy sacrifice I neede not to open this place any more being so plaine as it is August contr Iudaeos Saint Augusten writing against the Iewes sayth thus Aperite oculos tandem aliquando videte ab oriente sole vsque ad occidentem non in vno loco vt vobis fuit constitutum sed in omni loco offerri sacrificium Christianorum non cuilibet Deo sed ei qui ista praedixit Deo Israel Open your eyes at last you Iewes and see from the rysing of the sunne to the setting not in one place as it was ordeyned amongs you but in euery place to be offered the sacrifice of christen men not to euery God but to him that prophecied these before the God of Israell The lyke sayings he hath wryting vpon the .106 Psalme and in his booke Contra Aduersarium legis li. Capit. 20. which I omit least I should be tedious to you and to curious in so plaine a matter CROWLEY Both the institution and the prophecie make against Watson Besides the institution which maketh agaynst you you do now alledge the prophecie of Malachie which maketh nothing for you So handsomly do you handle your selfe in prouing that you entende In mine aunswere to the fourth diuision of your former Sermon I haue sufficiently opened the meaning both of Malachie and Ireneus I néede not therefore in this place to write any further aunswere What men they be that haue bestowed all their wit and learning in writhing and racking this place of Malachie to make it serue to some other sacrifice beside the Masse you do not tell vs here Wherefore I néede not to spende anye time in examining their doyngs therein Hierome in Malach. 1. Saint Hierome was no wryther nor racker I am sure and yet he expounding this place of Malachie sayth thus Et nequaquam taurorum hircorumque sanguinem sed thymiama hoc est sanctorum orationes Domino offerendas c. Not the bloud of Bulles and Goates but swéete odours that is the prayers of holy men shall be offered to the Lord. c. But Chrysost wordes vpon the Psalme 95. Chrysost in Psalm 95. are so plaine that they néede no more opening say you Sée sayth he howe plainely Malachie the Prophet doth interpret the
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
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
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
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