misticall Table which is the vnbloudie sacrifice Well the reader shall sée the wordes that folow immediately in the same place Thymiama verò purum appellat sacras preces quae post hostiam offeruntur Hic enim suffitus Deum refocillat Non is qui à terrenis radicibus sumitur sed qui a puro corde exhalatur And he calleth the holy prayers that are offered after the sacrifice pure incense For this swéete perfume is a refreshing to God Not that which is taken from the rootes that grow in the earth but that which is breathed out of a pure hart In mine aunswere to the ninth diuision of your former sermon I haue noted out of this same Chrysostome in his .17 Chrysost in Epist ad Heb. ho. 17. Homily vpon the Epistle to the Hebrues that the fathers vsed to cal the sacrament of the bodie of Christ a sacrifice and yet they vnderstood it to be but a remembraunce of that sacrifice that Christ offered on the Crosse once for all Of which sacrifice that same Chrysostome wryteth in this same Homily that you cite vpon the .95 Psalme saying Omnino magnus erat modo carens numerus sacrificiorum in lege quae omnia noua gratia superueniens vno complectitur sacrificio vnam ac veram statuens hostiam The number of sacrifices in the lawe was verie great and without measure which the grace that is come vpon vs doth comprehend all in one sacrifice appoynting but one true sacrifice That this is spoken of that one sacrifice that Christ did offer on the Crosse once for all is plaine by that which doth immediately folowe For he sayth Habemus autem nos in nobis ipsis varias immolationes c. And we also haue in our selues sundrie offerings which do not procéede according to the lawe but are such as be séemeth for the Euangelicall grace Wilt thou knowe these sacrifices which the Church hath when the Euangelicall sacrifice doth without bloud without smoke without Altare and other ceremonies ascende vp vnto God and what the pure and vndefiled sacrifice is Hearken to the holy scripture which doth plainly expounde vnto thée this difference and varietie The first sacrifice therefore is that which I haue spoken of before that spirituall and misticall sacrifice whereof Paule sayth thus Be yée folowers of God as dearely beloued children and walke in loue euen as Christ hath loued vs. c. What sacrifices the church offereth to God And after this he maketh a short rehersall of all those sacrifices that the Church of Christ hath to offer to God and he sayth thus Habes igitur primum sacrificium illud salutare donum secundum Martyrium tertium deprecationis quartum iubilationis quintum iusticiae sextum elemosinae septimum laudis octauum compunctionis nonum humilitatis decimum praedicationis Thou hast therefore the first sacrifice which is that healthfull sacrifice the second martyrdome the thirde of prayer the fourth of reioysing after victorie the fift of righteousnesse the sixt of almose the seuenth of prayse the eight of inward sorrow for sinne the ninth of humilitie the tenth of preaching By this it is manifest that when Chrysostome speaketh of one sacrifice that comprehendeth all the sacrifices of the olde lawe he meaneth that one sacrifice that Christ did offer in his owne person once for all And when he speaketh of those sacrifices that the Church hath to offer to God he meaneth of such as be offered without bloud without smoke without Altare and without other ceremonies He meaneth therefore nothing lesse then to maintaine your massing sacrifice August cont Iudeos The wordes that you cite out of Austen contra Iudaos make nothing for you For he speaketh there of that sacrifice that I haue here declared Chrysostome to speake of As doth right wel appéere by that which foloweth in the same booke For he sayth Accedite ad eum qui ante oculos vestros glorificatur ambulando non laborabitis ibi enim acceditis vbi creditis Come vnto him that is glorified in your presence it shall not be painefull for you to walke for you do come vnto him euen there where ye doe beleue And againe he sayth Come let vs walke in the light of the Lorde because his name is great among the Gentiles And in the place that you say you omit least ye should be tedious c. S. Austen sayth thus Incensum enim quod grece thymiama August con◠aduers legis lib. 11. cap. 20. sicut exposuit Iohannes in Apocalipsi orationes sunt sanctorum c. For the incense which in Gréeke is called Thymiama as saint Iohn doth expound it in his Reuelations are the prayers of the Saintes Least I therefore should be tedious and to curious in so plaine a matter I omitte much that might be brought against your assertion both out of Austen in the places that you haue here cited and other of his workes and also out of the rest of the fathers Ye haue heard the thing proued by the Gospell by the Prophet WATSON Diuision 25. nowe heare the proofe of the figure taken out of the lawe The Psalme sayth Tues sacerdos in aeternum secundum ordinem Melchisedech Psal 109. Thou art meaning Christ a priest after the order of Melchisedech Melchesedech was a priest of the most highest God as appeareth both by his wordes and factes in that he blessed Abraham and also receyued tythes of him whose oblation was breade and wine which he offered to God meeting with Abraham comming from the spoyle of the kings Gene. 14. As for such fond cauillations as some make for that the booke sayth non obtulit sed protulit I let passe as thinges nothing furthering their purpose nor yet hindring ours This is plaine by saint Paule that euery Bishop and Priest is ordeyned to offer sacrifice Hebr. 8. If Christ our sauiour be a Priest and that after the order of Melchisedech as the Psalme and saint Paule do witnesse Psal 109. then it must nedes folow that Christ had some thing to offer which is nothing but himselfe and to no creature but to God which he was himselfe seing euery sacrifice is that honour that is due only to God And that he offered himselfe after the order of Melchisedech which must be vnder the formes of breade and wine For that was the order and maner of Melchesedech Which kinde of offering he neuer made except it were in his last supper and for that cause and reason we may conclude that Christ in his supper did offer himselfe to his father for vs not by shedding of his bloud by death which was the order and maner of Aarons offering but without shedding of his bloud vnder the fourmes of bread and wine which was the order of Melchisedech And that this is not my priuate collection but the minde of all the auncient fathers I shall with your pacience recite their sentences Cyprian li. 2.
of our resurrection 109. H HOwe we can offer Christ 10. How that which lacketh in vs is supplied 12. Howe Christ is present in hys sacraments 19. Howe the bread is Christes body Fol. 66. I IReneus teacheth what sacrifice God delighteth in 7. Isichius to much giuen to the Anagogicall sense 170. Isichius against Watson 172. L LYers haue no credit 133. Loke in the .24 diuision 204. M MAster Watsons decay of faith and good workes c. 4. Medicines be not the efficient causes of helth 99. N NO Masse sayde for hyre can be a sacrifice 38. None can knowe God but such as be members of Christ 84. O ORigine against Master Watson 16. Onely Gods elect haue commoditie by Christes c. 72. One of Watsons shiftes 84. Origine maketh Watsons coniecture to seeme vntrue 160. P PEter Cluniacensis 42. S SYr Thomas Moores thankes Fol. 1. T THe cōtrary of Watsons words is true 7. The fruites of the Masse 8. To what vse Watson would haue Christ to serue 11. The foundation of Watsons Sermon 14. The scripture ouerthroweth Watsons foundation 14. The scriptures and Doctors haue shaken c. 19. The wordes that Watson cyteth make nothing for him 26. The three formes of Masses fayned 29. The Church is offred in hir owne oblation 38. The sacrament of the aultar 39. The circumstaunces must giue the vnderstanding 49. The meaning of Christ 62. The cause why children bee baptised 69. The scope of Saint Austens doctrine 77. The couenaunt of God is confirmed with an othe c. 80. To large a conclusion 85. The sequele of Watsons doctrine Fol. 89. The vse of Austens time 93. The cause of the resurrection 94. The meaning of Athanasius 101. The effect of the sacrament 117. The cause why Watson would not cite c. 120. The accord of Cyrill and Watson Fol. 123. The best armour for Christians Fol. 133. The title of Doctor deceiueth manye 135. The right vse of fasting 137. The fruites of constancie 152. The fruites of Popishe doctrine Fol. 153. Two lowde lyes one in anothers neck 166. The antiquitie of Isichius 172. The fruites of presumption 176. The scope of the Epistle 182. The maner of Church exercise in Chrysostomes time 184. The purpose of Christ 186. The ende of Chrysostomes eloquence 206. W WAtson counterfaiteth Saint Paule 2. Watsons words true in him selfe 3. Watsons Booke wrong quoted Fol. 5. Watson and Paule builde not both vpon one c. 13. Watsons hearers were of three sortes 13. Watsons doctrine denyeth Christs manhood 15. Watson leaueth oute that shoulde make against him 29. Watson doth snatch a worde 31. Watson wyll none of thys glose Fol. 33. Whereof Austen is full 35. What the sacrifice of the new Testament is 35. Watson belyeth Cluniacensis 42. Watson did not weighe Ireneus wordes 53. Watson hath a Bernarde of hys owne 58. Watsons store is but small 61. Watsons voluntarie graunt 64. Watsons sophistrie hath made hym forget c. 65. Watson must be promoted 65. Watson denyeth Christes wordes Fol. 65. Watson hath lost fiue of the Popes sacraments 68. Watson is faultie in that which he reprehendeth in other 75. Watson concludeth fondly 78. We teache not that the sacrament is but bare c. 81. Watson secketh vauntage by translating 82. Watson wyll not leaue hys olde wont 87. Watsons conclusion differeth much from Cyrillus 90. Watson is not able to aunswere his owne obiection 92. Watson was foule ouerseene 98. What maner men Ireneus had to doe with 103. Wordes that must bee warily considered 104. Watson is bolde wyth Ireneus Fol. 104. Watson hath a wrong opinion of vs. 107. Watsons olde trick will not be left Fol. 122. Watsons sentence turned to hymselfe 129. Watson is sawcie and malapart Fol. 130. Watson hath produced a wytnesse against c. 131. Watsons common practise 133. Watson might haue spared thys labour 141. Watson forgetteth what he hath in hande 143. Watson concludeth wyth a lowde lye 154. Watson against Rhenanus 161. Watsons conclusion foloweth not Fol. 162. Watson doth misse of his purpose Fol. 168. Watsons own Chrysostome against Watson 173. Watson going aboute to deface other 174. Watson ouerthroweth that before he did builde 178. Watson can see nothing 183. Watsons Paradox 184. Watson belyeth three at once 195. Watson can pretend shortnes Ibi. Watson can slip ouer some thinges Folio 203. The Table for the notes of the second Sermon in order of Letter A ANtichristes Churche confirmeth as great c. 17. A pretie recantation 28. Austen against Watson in the same place c. 54. An argument for Watson to aunswere 88. An argument against the sacrifice of the Masse 91. Ambrose openeth hys owne meaning 94. A proofe of that whiche Watson sayth is not c. 104. A commemoration of any thing is not that thing 125. A vse enforced by persecution 165. B BLasphemous doctrine 32. Both the institution and the prophesie c. 58. Bernardes meaning made plaine Fol. 90. Both sinne alike 154. C COmmunion bread 19. Christ is the perfection of the lawe 38. Cyprians purpose in his Epistle Fol. 67. Christ called an Aduocate 96. Cyprian speaketh not of the Masse Fol. 106. Christ is not an instrument of saluation 116. Chaunge is no robbrie 129. Chrysostomes wordes rightly applyed of vs. 178. D DEcrees made by Pope Innocent 15. Deuill Coniurers as good as Massing priestes 116. Doctors dregges vppon Doctors dirt 171. F FOure lyes affirmed in lesse then twentie lines 184. G GOds worde is the rule of the Church 27. Gregories bokes burned 110. H HOw iustly Wyckliffe was condemned 16. How Christ hath beene slayne from the beginning 91. I IGnatius his wordes not found Fol. 18. Ignatius doth teache none other faith c. Ibidem Isichius doth not agre with Watson 51. Ieroboams Priests as good Iewes as the Popes c. 186. L LEauened breade commaunded by Byshops of Rome 20. Luke putteth both Paule and himselfe in the number of al. 174. M MAssing priests are not lawfull ministers 25. Many proofes againste the Masse 29. Manye places but none named Fol. 43. Melchisedeches blessing declared Fol. 72. Mysticall can not be reall 97. Moe Priestes damned then saued Fol. 118. Masse for the rot of Cattell 147. N NOne hath or can proue the necessitie of mixing water with the wine 22. No forme of reasoning obserued by Watson 80. None can offer Christ but himself Fol. 89. Not the masking Masse but the holy communion 106. Narrowe seeking for matter 161. Nothing more against Watsō then this 162. O OEcumenius belyed in translating 75. Oecumenius hys meaning Fol. 76 Oecumenius may haue no credite Fol. Ibidem P POpe Leo hys consideration Fol. 20. Paules doctrine not so grosse as c. 39. Papisticall libertie vsed by Watson 49. Paules wordes expounded 82. Paynters diuinitie 92. Priuate Masse prooued to bee against the institution of Christ 153. Popishe shauelings most vnworthy ministers 156. Patched ware may not be allowed Fol. 179. S SIxe pennie bookes
reconciled that the body of sinne might be destroyed that it reigne not in our bodies And here the prayer was made In many wordes immediatlye before these that you cite CROWLEY S. Bernarde prooueth that our saluation commeth of the mercifull goodnesse of God onely and not of any thing that is in vs. For to that ende he citeth the name Sauiour both out of the wordes spoken by the Angell Gabriel to the Virgine Marie and also out of the Aungels wordes to Ioseph and to the Shepheardes declaring also the cause thereof to be for that he should saue his people from their sinnes To what vse Watsō would haue Christ to serue But you M. Watson would haue Bernarde to teache that Christ serueth for none other purpose but to be offered in the Masse to helpe out with that that lacketh in our merits For you say sée how saint Bernarde ioyneth the offering of our bodies and of Christes body togither That if the oblation of our bodies be imperfect and suffice not the oblation of Christes body may fulfill and supplie that lacketh in vs. If Bernarde had béene of that minde then might it not onely haue bene truely said of him Bernard saw not al things but rather thus Bernard was blind in euery thing For what is more manifest both by the scriptures iudgement of auncient fathers then that Christ alone is our Mediator and reconcilor to God his father Did not the Aungell say to Ioseph he shall saue his people from their sinnes In the Latine it is saluum faciet Math. 1. He shall make them safe And what is required to be done by his people towardes their saluation if he alone shall make them safe Againe Esay sayth Esay 53. Liuore eius sanati sumus By his stripes are we made whole Et disciplina pacis nostrae cecidit super illum The correction that might purchase our peace Oseas 13. fell vpon him And Oseas sayth O Israel perditio tua tantum ex me auxillium tuum O Israell destruction is thine owne but thine helpe commeth of me alone What can be more playnely spoken then this And agayne Iohn Baptist sayth Iohn 1. Ecce qui tollit peccata mundi Beholde him that taketh away the sinnes of the world And shall we now set him to serue but for a shift that when we are not able to go thorow with oure matters then he must helpe out withall Oh blinde Bernarde if he were suche a one as Watson would haue him to bée But Bernarde was none suche Bernard was deceiued in some things was none suche although he were deceyued in somethings according to the déepe ignoraunce of the time he liued in But in these wordes that you take holde of he meaneth to teache that for as much as there is not in vs any abilitie at all to satisfie for sinne we must flie to that meane that God hath appointed euen Iesus Christ and offer him vp a sacrifice propitiatorie for our sinnes not by massing but by beléeuing the promise of God his father made in him and so shall we supplie that that in vs lacketh altogither and not in part For when we shall haue done all that is giuen vs in commaundement to doe we must saye that we are bondmen that can deserue nothing Luc. 17. How should we then by offering vp our bodies satisfie for anye part of oure sinnes When we offer our bodies therefore to God in obeying his holy will How that which lacketh in vs is supplyed we doe declare thereby that we beleue the promise of God made in his sonne Christ which is all that he requireth of vs and in so doing we supply by Christ the thing that was vtterly lacking in vs. That is the satisfaction for our sinnes WATSON Diuision 8. Now entring to speake of the Sacrifice of the Church I presuppose one thing which is the foundation of the same to be most certainly and constauntly beloued of all vs that be here present Here the praier was made which is that in the most blessed sacrament of the Aultare is present the true bodye and bloud of our Sauiour Christ the price of oure redemption not in figure onely but in truth and very deede Which the learned men call really and essentially that is to saye that thing that substance that was vpon the Crosse is now verily present in the blessed Sacramēt before we receiue it the cause of which reall presence is the omnipotent power will of God assisting the due administration of the priest the which body bloud we christen men receyue by the seruice of our bodies senses though not by the iudgemēt of our senses but only by the iudgement of faith bicause it is giuen not in the outwarde forme of the selfe same body and bloud as it was slaine shed vpō the crosse but in the formes of our daily and special nutriments of bread wine and that for sundry weighty necessary causes foresene by our sauiour Christ Now you begin to builde CROWLEY and you presuppose the foundation to be already layd in the minds of all your hearers which is as you say that in the most blessed sacrament of the Aultar the true body and bloud of our Sauiour Christ is present not in figure only c. Surely this foundation is not that wheron S. Paule that wise and good builder did build Watson and Paule builde not both vpon one foundation then the which as he sayth none can be laide for christians to build vpon For Christ hath not taught that his Church should offer such a sacrifice as you doe teach that your Sacrament is Wherefore although this foundation were layde in the harts of all your hearers yet were it not sure grounde to builde vpon bicause it is beside the Rock Christ But I suppose that your hearers were of thrée sortes One sort I thinke had your foundation hard rammed in their hartes another sort could not receyue any such rubbishe into their harts Watsons hearers were of three sorts as you doe vse to ramme into your false foundation but hauing alreadie receyued the Rock Christ they cannot admit any other But the thirde sort are lyke bottomlesse quakemires whereon no building can stande And manye of your hearers haue since that time when you made your Sermons shewed themselues to be such Wherefore your supposition séemeth to me to be deceyued But to your purpose The reall and essentiall presence of Christes bodye and bloud in the Sacrament is the foundation of that you minde to teache in this Sermon The foundation of Watsons sermon If I can proue then that they be not so present therin then must you séeke a new foundation to builde vppon Which thing by the helpe of God I doubt not to doe First by reall and essentiall presence you meane suche a presence that who so receyueth into his body the visible Sacrament must of necessitie
is ment that Christ voluntarily did offer himselfe to the death suffring the Iewes to kill him whome he might haue withstanded but to our purpose It is plaine that beside the bloudy oblation vpon the crosse and also beside the figuratiue oblation of himselfe in the paschall lambe he also did offer himselfe mistically in the celebration of the sacrament which is the very point that we go about to prooue and is manifestly proued by this auncient author Damascen sayeth In noctè in qua seipsum obtulit Damascenus li. 4. Cap. 14. testamentum nouum disposuit In that night when he offered hymselfe he did ordeyne and institute the newe Testament Marke that he sayth he offered himselfe in the night the oblation vpon the crosse was in the midde day which is a distinct offering from that in the night And Theophilactus sayeth Tunc immolauit se ipsum ex quo tradidit discipulis corpus suum Theophilactus in Math. Cap 28. It is manifest that then he offered himselfe when he deliuered to his disciples his body teaching vs that Christ in his misticall supper offered himselfe to his father To this saint Augustine beareth witnesse wryting thus Vnde ipse dominus etiam quos mundauit à lepra ad eadem sacramenta misit August de baptismo li. 3. cap. 19. vt offerrent pro se sacrificium Sacerdotibus quia nondum eis successerat sacrificium quod ipse post in ecclesia voluit celebrari pro omnibus illis For which cause our Lorde himselfe sent them whome he had made cleane from their lepre to the same sacraments of the olde Testament that they should offer to the priestes a sacrifice for themselues bicause as yet that sacrifice did not succeede to them which Christ would haue celebrate in his Church in stede of all them Way these wordes well and ye shall perceaue that they can not be vnderstand of the sacrifice of Christ vpon the crosse which was but once offered and can not be continually celebrate and vsed of the Church nor yet of the sacrifice of thankesgyuing which succedeth not the other but was before and with the other and therfore they proue playnely that thys one sacrifice of the new Testament that succedeth the multitude of the olde sacrifices is onely the sacrifice of Christs body and bloud in the blessed Masse which he hath ordeyned to be daylie frequented in his Church to the worldes ende Dionisius Ariopagita Specul cap. 3. What should I alledge moe authors Will ye yet heare one of the eldest I meane Dionisius Areopagita S. Paules scholer and Byshop of Athens he wryteth thus Quocirca reuerenter simul expontificali officio post sacras diuinorum operum laudes quòd hostiam salutarem quae supra ipsum est litet se excusat ad ipsum primo decenter exclamans tu dixisti hoc facite in meam commemorationem Wherefore the Byshop reuerently and according to his pastorall office after the praise and commendation of Gods workes and benefites he doth excuse himselfe that he doth take vpon him to offer that sacrifice of our sauiour which is farre aboue his degree and dignitie crying first vnto him decently Lord thou diddest commaunde saying Doe this in my remembraunce If there were no more but this one authoritie it were sufficient to proue that the priest doth offer the body of Christ which is the sacrifice of our sauiour in the Masse and that hee offereth it by the expresse commaundement of Christ saying Doe this in my remembraunce and that he offereth that thing which is farre exceeding his degree which can be nothing else but the body of Christ Therefore leauing for shortnesse of time all other authorities which with little labour I could bring in for this purpose me thinke I may well conclude that the oblation of Christes body and bloud in the Masse is the very sacrifice of the Church both by the institution of Christ declared by his expresse commaundement which we are all bounden to obey and also by his owne example in offering himselfe vnder the formes of bread and wine which wee priests are bounden to folow as the scripture which I haue alledged doth euidently proue the true sense whereof is as is recyted not priuate proceeding from mine owne braine but catholike confirmed by the consent of the Church able to proue conuince any one man that hath nothing to say to the contrary but his bare nay To proue that Christ offered himselfe in his last supper CROWLEY Ireneus lib. 4. Capit. 32. ye alledge matter out of the auncient fathers And first out of Ireneus For aunswere wherevnto I referre the reader to that aunswere that I haue made to the same text cyted in the fourth diuision of your former Sermon And for aunswere to that which you cite out of Cyprian I referre the reader to that which I haue aunswered to matter that you haue in the ninth diuision of that Sermon Cyprian lib. 2 Epist 3. cyted out of the same Epistle Isychius by the report of Iohn Tritemius Isychius lib. 2 Capit. 8. flourished in the dayes of the princes Arcadius and Honorius somewhat after the dayes of the Emperour Gratian in whose time you say he flourished But your care is to cause him to séeme as auncient as may be But if you had read him thorow and weighed him well you would neuer haue cited him for your purpose For he doth in many places make manifestly against you In the place that you doe nowe cite Papisticall libertie vsed by Watson you doe vse your olde slight That is you leaue out that which goeth before and that which foloweth and should shewe the meaning of the wryter And bicause Secundò séemeth not to giue you that auauntage that you desire to haue you are bolde to thrust Deinde in place thereof saying thus Et deinde sicut ouem c. Where the Author hath Et secundo c. But that the reader may be able to iudge of the Authors meaning I will let him sée those wordes that you haue so slylie slipped ouer His wordes be these Nihil autem ad perfectum duxit lex subintroductio autem maioris spei quae data est in hac nos spe constituit Veruntamen sacrificium hoc eam quae dicta est maior Spes per quam semper propinquamus ad seruiendum Deo innuit Cur autem Aries secundus hic nunc Aries nominatur Quia videlicet prius figuratam ouem cum Apostolis caenans Dominus postea suum obtulit sacrificium secundo sicut ouem ipse semetipsum occidit quod demonstrant sequentia Posueruntque Aaron filij eius manus suas super caput eius Quem cum immolasset Moses Necessariè simul cum Aaron filij eius super Caput Arietis manus imponunt quia communem caenam festiuitatis paschalis cum suis Christus discipulis celebrauit c. The lawe hath brought nothing to perfection but 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
we offer Christ dayly in commemoration and what benefite of innouation we receyue thereby Chrisostome also sayth Chrisost in Math. hom 7. Non aquam de hoc nobis sonte largitur sed sanguinem viuum qui quanque ad mortis dominicae testimonium sumitur nobis tamen causa sit vitae Christ out of this fountaine of the Chalice giueth vnto vs not water but liuely bloud which although it be receyued for the testimonie of Chrystes death yet to vs it is made a cause of lyfe Is not this to haue fruite of Christes passion applied vnto vs when wee receyue life by receyuing of that which is offered in commemoration of Christes death Saint Gregorie sayth Quoties ei hostiam suae passionis offerrimus Gregorius homil 37. toties nobis ad absolutionem nostram passionem illius reparamus As often as we offer to him the host of sacrifice of his passion so often we renewe and repaire his passion to vs for our absolution and perfection Gregor li. 1. Dialog lib 4. Capit. 58. And in another place he saith Haec victima singulariter ab aeterno interitu animam saluat quae illam nobis mortem vnigeniti per mysterium reparat This sacrifice doth singularlye saue the soule from eternall destruction which by mysterie renueth vnto vs the death of Gods only begotten sonne By these authorities ye see that the sacrifice of the Masse doth nothing derogate from the passion of Christ but most of all doeth exalt it repayring and renuing it for vs in the sight of the father that we therby may be renued in grace and receyue life perfection and saluation CROWLEY The Masse doth diminishe Christes glorie You saye that we prooue not that the Masse doth diminishe the glorie of the passion of Christ You shall haue a short and a plaine proofe and leysure ynough to disproue it Christes glory is to haue conquered death hell and damnation alone in his owne person as it was prophecied by the Prophets Torcular calcaui solus Esay 63. de Gentibus non est quisquam mecum I alone haue troden the wine presse and there is not one of the people with me And another Prophet sayth Perdidisti te Israell tantummodo in me auxilium tuum Osea 13. Thou hast cast away thy selfe O Israell in me alone is thy helpe And againe the same Prophet sayth Ero Mors tua O Mors morsus tuus inferne O death I will be thy death O hell I will be thy sting But the sacrifice of the Masse will not suffer that Ergo c. A proofe of that which Watson sayth is not proued But least you shoulde picke a quarrell to the forme of mine argument I will frame it in figure and moode Whatsoeuer is thought to be an helpe to Christ in the conquering of death hell and damnation doth diminishe the glorie of Christ But the sacrifice of the Masse is thought to be an helpe c. Ergo the sacrifice of the Masse doth diminish the glorie of Christ The maior proposition is proued by the scriptures aboue mentioned The minor is proued by your owne doctrine in the beginning middle and ende of both these sermons of yours Ergo the conclusion must necessarily folow Now that I haue proued that which you say was not before proued let vs sée whether we can disproue your two assertions First you say that nothing doth more set forth the glorie of Christ and his true honor than doth the Masse If you can not disproue that argument that I haue made for the proofe of that which we haue sayde then is this that you haue sayde sufficiently disproued by that argument But you haue founde saint Austen to be of your minde when he sayth Ad hunc cultum c. Contra. Faustum lib. 20. cap. 21. To thys godly honour c. In the matter that foloweth in the same Chapter saint Austen doth make his owne meaning more playne then it can appéere by these onely wordes that you cite He sayth thus Sacrificium laudis glorificabit me illic via est vbi ostendam illi salutare meum Huius sacrificij caro sanguis ante aduentum Christi per victimas similitudinum promittebatur in passione Christi per ipsam veritatem reddebatur post ascensum Christi per sacramentum memoriae celebratur The sacrifice of praise shall glorifie me and there is the way where I wyll shewe my sauing health vnto him The flesh and bloud of this sacrifice was before the comming of Christ Saint Austens minde in plaine wordes promised by sacrifices of similitudes In the passion of Christ it was performed by the truth thereof in déede And after the ascention of Christ it is celebrated by a sacrament of remembraunce And agayne he sayth Non ergo illi Patres nostri c. Those our fathers therefore did not onely leaue the ymages of the heathen but they neyther offring any thing to the earth nor to any earthlye thing neyther to the sea neyther to the heauen did offer sacrifices to one God the creator of all thinges euen such as he would should be offered vnto him Promising by the similitude of those sacrifices that sacrifice by which through the forgiuenesse of sinnes he hath reconciled vs to himselfe in Christ Iesu oure Lorde To the faithfull that are made the body of that head doth Paule speake saying I beséech you brethren euen for the mercie of God make your bodies a liuing holy and acceptable sacrifice These words well weighed togither with those that you haue alledged will make Saint Austens minde be knowne to differ farre from yours It is not your masking mumming Masse that he calleth the sacrament of remembraunce Not the masking Masse but the holy communion whereby the sacrifice of praise is celebrated among the christians but it is the holy communion of Christes body and bloud This he calleth the outwarde worke of fayth to this he ioyneth the consecrating and dedicating of the hole man to the seruice of God which he calleth as saint Paule doth the lyuing holy and acceptable sacrifice Your Masse therefore not being the institution of Christ as I haue already declared nor yet hauing any ground in the commaundement or worde of God doth not onely diminishe the glorie of Christ but is the greatest dishonor that man can do to God Your other assertion is that the Masse doth ascribe altogither to Christ Cypri lib. 2. Epist 3. and therefore is no derogation of the passion of Christ at all And this you prooue first by the words of Cyprian where he sayth Passio Domini c. I will let the reader sée the hole sentence that Cyprian writeth in that place for this that you cite is but a Parenthesis that may be left out yet the sentence remayne perfite His words be these Et quia passionis eius mentionem in sacrificijs omnibus facimus Passio est enim Domini sacrificium
speaking of the communion table there springeth a Fountayne of spirituall commodities and thou leauing this table doest forthwith runne to the water and doest beholde women swymming and the very marke of their sexe set out to the eyes of all that be present that thou mayest beholde this thing I say thou leauest Chryst sitting by the Fountayne of heauenly giftes For euen now also he doth sit vpon the Fountaine not speaking to one Samaritish woman but to the hole Citie For euen nowe also there is none that attendeth vpon him sauing that some be present with their bodies but without doubt some other not so much as with their bodyes Yet for all that he departeth not but he taryeth still and requireth drink of vs not water but sanctimonie or holynesse of lyfe For Christ doth giue holy things to them that be holy He doth not giue vs water out of this Fountayne but lyuing bloud which though it be receyued to testifie the Lordes death yet it is made vnto vs a cause of lyfe But thou doest leaue the Fountayne of this bloud and the cup that is to be had in reuerence and wyth spéede thou renuest to that deuillish Fountayne that thou mayest sée an Harlot swim and suffer shipwrack of thine owne soule c. Thus farre Chrysostome You should proue that the Masse is no derogation to the passion of Christ but you haue concluded that we receyue lyfe by receyuing of that which is offered in the Masse If this be no derogation to Christes passion then is there no derogation of it at all in any thing that can be done For what other thing is the fruite of Christes death but our euerlasting lyfe You had forgotten your selfe bylike when you alledged thys place for if Chrysostome ment so grossely as you vnderstand him he did set vp the Masse as much to the derogation of Christes passion as possibly he could Watson wold not see Chrisostomes meaning But Chrysostome had another meaning then you woulde sée when you read his wordes He teacheth the christians of Antioche that those holy things that Christ giueth to them that be holy are made vnto them instrumentall causes of euerlasting lyfe yea euen that mysticall bloud that is receyued to be a testimonie of the death of him that is Lorde of lyfe Thys meaning might you haue séene in the wordes of Chrysostome if affection had not blinded you But I marueile where you found in Chrysostomes words offered in commemoration for euen in the Latine text that you your selfe cite it is Sumitur is receyued But you might at that time say what you would to the aduauncement of that Idole of Rome and all Romishe Idolatrie To those two places of Gregory that you alledge I must aunswere as I haue learned of saint Hierome Hiero. in Math. 23. Hoc quia de scripturis c. Because this thing hath none authority of the scripture it is as easily contemned as allowed And least you should think that not being able otherwise to aunswere I doe reiect the authoritie of so auncient and godly a father I will shewe you the reasons that mooue me to thinke that these workes that are extant vnder the name of Gregorius Magnus were neuer of his writing Gregories bookes burned First Sabinianus that succéeded him next in the Papacie caused all his bookes to be burned And it is not to be thought that there were many copies in so short tyme when there was no way to encrease them but by hande wryting Another thing is the fond fables that in those workes are vsed in the probation of weightie assertions and no proufe made eyther by scriptures or authoritie of such as had before his dayes written of those matters Three reasons to proue Gregories workes coūterfaite but bare assertions contrarie to the scriptures and fathers that had bene before him And last of all the straunge maner of finding out the copie of his morral exposition of the history of Iob which is to ridiculous to haue any credite with such as haue any knowledge in christian religion and haue séene the hystories that make report of the liues and doings of those that had béene Byshops of Rome before the time of the finding out of that booke These authorities therefore doe not proue that the Masse is no derogation to the passion of Christ but rather the contrarie For if all these authorities that you haue alledged were as good as you make them and were so ment by the authors as you haue applied them what other thing should they teach but that the Masse is a derogation to the passion of Christ For what greater derogation can there be to Christs passion then to make it a matter of so small power that it could not of it selfe be effectuall to any vnlesse it be applyed by the mediation of some sacrificeing priest And that it must néedes be effectuall to such as it shall by such mediation be applyed vnto eyther in this lyfe or after Wée haue learned both by the scriptures and auncient fathers that the passion of Christ is of effect to take away the sinnes of the whole world The way to apply Christes passion and that it doth take away the sinnes of all that repent and beléeue the Gospell And that there is none other way to apply the passion of Christ to any but only the faith of those to whome it is applyed Furthermore they say we make our owne workes meaning the Masse a sauiour beside Christ WATSON Diuision 30 which is nothing so but by this sacrifice of the Masse we declare that we beleue there is no sauiour but onely Christ For what doe we in the Masse We confesse our sinnes our vnworthinesse our vnkindnes our manifold transgresions of his eternal law we graunt that we be not able to satisfie for the least offence we haue done therfore we run to his passion which after this sort as he hath ordayned we renew and represent We besech our most mercifull father to looke vpon Christes merites and to pardon our offences to loke vpon Christes passion and to releue our affection We knowledge that whatsoeuer we haue done is vnperfite and vnpure and as it is our worke doth more offend his maiestie then please him therefore we offer vnto hym his welbeloued sonne Iesus in whome we knowe he is well pleased most humbly praying him to accept him for vs in whome onely we trust accompting him all our righteousnesse by whome onely we conceiue hope of saluation And therefore in the ende of the canon of the Masse we say thus Non aestimator meriti sed veniae quaesumus largitor admitte per Christum dominum nostrum O Lord we besech thee to admit vs into the companie of thy saintes not waying our merites but graūting vs pardon by Christ our Lord. Also whatsoeuer thing we lacke all plagues all misfortunes all aduersitie both ghostly and temporall we require to be released of them not through our
Austen whereof we haue noted some And of the other booke he saith thus Liber qui sequitur ex superioribus libellis magna ex parte sarcinaetus est per quempiam nec eruditione Tomo 9. in fronte illius Libr. nec eloquentia preditum proinde non video cur admodum lectu dignus videatur Capite 17. ponit in potestate hominis vt promereatur Regnum coelorum quam sententiam vbique detestatur Augustinus Quanquam idem Capite 22. dicit diuersum The booke that foloweth is for the most part patched togither out of the little bookes that go before by some man that had neyther learning nor eloquence wherfore I do not sée why it should séeme verie worthie to be read In the .17 Chap. he doth put it in the power of man to deserue the kingdome of heauen Which sentence Austen doth in all places detest And yet the same wryter doth in the .22 Chapter say the contrary Such forged matter is méete for the proufe of the propiciation of your Masse for the sinnes both of the quicke and the dead You haue mistaken the place that you alledge out of Hierome For vpon the first Chapter to Titus Hiero. in Cap. 1. ad Titum he wryteth not one worde that may be wrested to such a meaning as those wordes haue that you cite But he hath wordes there to the contrary of that whereof you say you might proue the chast life of a bishop Of what authoritie the Masse of Basill is Basilius in Missa I haue noted in mine aunswere to the ninth diuision of your former sermon and néede not now to trouble the reader any more with that matter and thus we can not sée by that light that you haue hitherto giuen vs that the Masse is a sacrifice propiciatorie for the sinnes of them that be aliue Nowe a little you haue to say concerning them that be departed and then an ende of that matter Tertulian sayth say you Oblationes pro defunctis c. We make euery yeare oblations for the dead De corona Militis c. I will set downe in wryting the sentence that goeth before and that which foloweth immediatly after that the indifferent Reader may weigh altogither and iudge of the wryters meaning Eucharistiae sacramentum in tempore victus omnibus mandatum à domino etiam antilucanis coetibus nec de aliorum manibus quam praesidentium sumimus Oblationes pro defunctis pro natalitijs annua die facimus Die dominico ieiunium nefas ducimus vel geniculis adorare We do receyue the sacrament of thankesgiuing both in the time of repast or féeding and at all times that the lord hath commaunded yea and in our comming togither before day not at the hand of any other then of such as be in authoritie We do in the yerely day make oblation for the deade for theyr birth dayes We thinke it wickednesse to fast on the Lordes day or to bowe the knées This oblation might be the receyuing of the Communion togither in that yerely day wherein they vsed to solemnize a remembrance of those that had giuen their liues for Christes cause Which the fathers might well cal an oblation because they vsed at such méetinges to offer of their goods to the reliefe of the poore and themselues to suffer for Christ as they whose memoriall they celebrated had done before But how like you the custome of that time which was to refraine knéeling on the sunday as a wickednesse And howe like you that he calleth the sacrifice that you speake of the sacrament of thankesgiuing Here is no worde of propitiation for sinnes Wherefore this little that you had to say out of Tertulian is as much as neuer a whit Athanasius sayth Intelligimus animas peccatorum c. We vnderstand Athanasius ad Antioch Principem Quest 34. that the soules of sinners c. Howe farre vnlike it is that Athanasius Archbishop of Alexandria should be Authour of these questions and aunsweres may easily appere to as many as will with iudgement read them and consider the time wherein he liued and the matter conteyned in the aunsweres First it is to be considered that he liued about .330 yeares after Christ Then that he was of the Gréeke Church and therefore wrote as a Gretian these things kept in memorie and the matter conteyned in some of the aunsweres considered it will appere that some Athanasius of a later tyme was Authour of these questions and aunsweres In the second aunswere he sayth that in his tyme the feast of the Epiphanie of our Lorde was called the feast of the thrée kings where as Ambrose who liued an hundred yeares after him and being bishop of Millaine whether the bones of those thrée if hystories be true were first brought out of Persia doth make no mention of any such feast notwithstanding that in expounding of Lukes Gospell he doth speake of their comming out of the East to séeke Christ In the aunswere to the thirde question he alleageth matter out of Epiphanius who was not so auncient as he himselfe was if he were the right Athanasius and he giueth him titles of great authoritie acknowledging him to be a father of him and other of his tyme and a worker of myracles In the aunswere to the .14 question he sayth that men worthie to be beleued that were spirite coniurers had tolde him that they had séene the Deuill in his owne likenesse and that he had tolde them that there is no sentence in all the scripture that is more terrible to him then the beginning of the .67 Psalme Exurgat deus c. Let God arise and his enimies shall be scattered abroade And the reasons that in the aunswere that you alledge he sheweth whereby we doe vnderstande that sinners soules haue some benefite by thinges done for them after they be departed are not such as should mooue so wise and learned men as Athanasius was One is the vsage and custome of doing things for them which sayth he if it were no commotitie to them would not be continued The other is the nature of wine which as hée sayth being fast closed in a vessell will when it féeleth the odour or sauour of the vine that beginneth to budde in the field budde with the vine and begin to flourishe a freshe Euen so sayth he we vnderstand c. Thus the indifferent reader may sée that I do not without iust cause reiect this authoritie that you alledge in the name of Athanasius For aunswere to that which you report of saint Ambrose exhorting the people to pray for Valentinian the Emperour Ambros De obit valent In Philip. 1. Cor. 15. in Act. c. I referre you and the readers to that which I haue written in mine aunswere to the ninth diuision of your former sermon And for aunswere to that which you cyte out of Chrysostome I referre you to that which I haue for aunswered to the 30.
abhorre as detestable and damnable wyshing you and all other to doe the same Embraceing now at the last the knowne truth which hath bene long time hid by ignoraunce from the greatest number that bare the name of Christians and is nowe by the knowledge of the holye worde of God made knowne to as many as will knowe it and be not wilfull blinde Such truth as you haue taught I doe wyllingly embrace and doe not any thing at all mislike with any thing for the Authors sake But my misliking is with the matter that is not to be lyked And when I doe at any time seme to mislike with the Author it is for that his words haue no grounde in the holy worde of God which is as the touchstone to trie all mens writings by Let vs both pray for the spirite of Humilitie that we may thereby be made meete to receyue and retaine the knowledge of the truth which God will neuer giue to the prowde and such as thinke themselues peerelesse and therefore disdaine the brotherly admonitions of such as in their sight are to simple to be teachers of such as they be The Lorde Iesus graunt that spirite to as many as professe his name that we may once be of one minde in the house of the Lorde to his glorie and the confusion of Satan Amen FINIS To the Christian Readers HAuing occasion oftentymes to be in place where suche as are not yet perswaded that the Popes Church can erre haue bene bolde to vtter their minds fréely affirming that the doctrine which the Protestants teache is erronious and false especially concerning the presence of Christ in the Sacrament of his body and bloud and the sacrifice of the Masse I haue perceyued that the same haue bene chiefely perswaded stayed by these two Sermons made by Doctor Watson in the first yere of Quéene Maries reigne I haue therefore wyshed that some man of lyke learning would haue published in print an answere to those Sermons that thereby such as haue bene disceyued by the subtiltie thereof might by the plaine and simple aunswere be brought to the knowledge of the truth which no doubt the greatest number of them would embrace if they might once be brought to sée it Yea I know some of them doe hunger and thirst to sée what may be sayde to the contrarie of that which they are yet perswaded in by that which séemeth to them vnaunswerable But whiles I thus wyshed with my selfe many yeares are passed by and I feare me manye soules haue perished being blinded by the subtilty of these Sermons And hitherto I can not vnderstand that any man hath once purposed to aunswere them Although therefore I be of many the most vnméete and of some most dispised accounted and reported to be none of the learned yet rather then the prowde Philistine should still blaspheme the God of Israell and defie his whole armie no man being so hardie as to buckle with him I haue in the courage and confidence of dispised Dauid taken in hande to fight the combat with him and doe not doubt by the helpe of Dauids God eyther to cause him to yéelde or to lye headlesse dispised and forsaken euen of his owne sort and folowers Some man will say peraduenture that it is but a vayne bragge to make such a chalenge knowing that the aduerse party may not without lycence encounter with mée and if he shall obtayne lycence yet shall not his doings be suffered to come to light vnlesse the same shall be lyked by such as fauour my cause For my part I wishe that it were as frée for him to replye to thys mine aunswere and to publishe the same as it is for mée to aunswere his Sermons and I know that if he be able and wylling to replie he can neyther lack libertie so to doe nor meanes to publish it when it is done This obiection therfore is but vaine But that you may haue some vnderstanding of that which I haue done in this aunswere deare Christians and with better will read it thorowe and weigh it I will in fewe wordes declare the effect of my doing therein First I haue faythfully reported the Sermons as they are to be séene in his printed Copie altering or chaunging no one sillable or letter but such onely as doe manifestly appéere to be faultes escaped by the ignoraunce or negligence of the Printer Secondly I haue weighed and considered the Authorities that he hath alledged with their circumstances setting downe the same in wryting to be séene that you may in the feare of God weigh the same also and iudge whether he haue applied them aright or not And thirdly I haue aunswered by the lyke or greater Authoritie all that he hath laboured to confirme by Authoritie eyther of the scriptures or auncient fathers The Lorde Iesus direct you all in the reading of these Sermons and aunswere that you may vnderstande and embrace the truth of the matters in controuersie in life and conuersation glorifie him that hath with his spirite of comfort caused mée to go thorow wyth this aunswere notwithstanding the manifold waies that Sathan hath sought to cause me to cast it aside Fare you well Yours in Christ Robert Crowley ¶ The Table for the notes of the first Sermon in order of letter A. B. C. c. A AMbrose ouerthroweth watsons foundation Folio 18. A rule to bee folowed in reading of fathers Fol. 27. Against priuate Masse Fol. 29. Austen expounded by hymselfe 33. Against whom Ireneus wrote 54 A straunge signification of Symbolum 99. Auncient writers must bee reade with fauour 101. A note for vniuersall signes 118. An oration without a Nominatiue case 141. An argument lyke watsons argument 160. A worthy promotion 174. A homely shift 177. Another is not the same 182. A foule ouersight in one that would be a Catholike Bishop Ibidem All thinges reconed more is loste then wonne 207. B BErnarde was the floure of his tyme. 9. Bernard was deceiued in some things 12. By Watsons doctrine no Infants can be saued 72. C CYprians wordes in the same Epistle 25. Chrysostomes and Basilles iudgement 28. Chrysostomes meaning 31. Cyprians meaning 41. Cluniacensis a corrupter of scriptures 42. Christes purpose in speaking 54. Contradiction in watsons words Folio 70. Christs incarnation is the cause of our resurrection 88. Chrysostome is no man for Watson 115. Christes manhood can bee but in one place 116. Cyprians meaning was farre other then Watsons 119. Christ must be in the minde before the sacrament c. 138. Craftie handling of the fathers sayings 139. Christ is no charmer 176. Chrysostome vseth the figure Hyperbole 189. D DEgrees of holynesse 177. Descant without good playne song 187. E EQualitie of Byshops by Cyprians iudgement 26. Erasmus his iudgement vpon the thirde Tome 29. Election in Christ maketh men worthy c. 69. Effects doe spring out of efficient causes 97. G GErson against Mayster watson 47. God is the efficient cause