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.
estéeme not much of all those lightes that men vse in the solemnization of their feastes And then folow those words that I haue before written And immediatly after those wordes he sayth I haue also a fielde which the Lorde hath blessed full of flowers more flourishing and more durable then any flowers that growe in the spring time I meane sayth he the Priests and swéete sauoring shepherds and teachers and a people thoughe it be but small in number yet pure chosen out and picked c. Now M. Watson how say you by your Nazianzen will you haue him to allowe your priuate Masses with their effectes your Tapers and Torchlight your ringing singing with blowing of Organs Your masking mumming and dumbe Idole Priestes that can doe nothing else but sing and say their seruice in an vnknowne tongue c. No no all wise men may sée that he is of a farre other minde Nowe let vs sée what Cyrillus will saye to this matter He sayth say you Non mortem solum c. Not onely death c. If I did not know your olde maner in falsifiyng the sayings of auncient fathers I could neuer maruayle ynough at your beastly blindnesse in cyting this place for your purpose You would haue Cyrill to beare you recorde that the sacrament of the aultar is an armour and defence against the temptations of our ghostly enimie c. To make his words more plaine to the reader I will let him sée in wryting a fewe of those wordes that go before that which you cite First he speaketh in the person of him that doubteth of hauing any commoditie by the receyuing of the sacrament of Christes body and bloud bicause saint Paule hath sayde that whosoeuer shall eate the bread and drinke the cup vnworthily shall eate and drinke his owne condemnation And I saith such one doe examine my selfe and finde my selfe vnworthye When therefore sayth Cyrill wilt thou whosoeuer thou art that speakest these wordes be worthy When wilt thou offer thy selfe to Christ For if thou be vnworthy bicause thou doest sinne and thou leauest not of sinning for who doth vnderstande his owne sinne as sayth the Psalmist then shalt thou be vtterly without any part of this sanctification To this he aunswereth thus Quare pias quaeso cogitationes suscipias studiose sancteque vinas benedictione participes quae mihi crede non mortem solum verum etiam morbos omnes depellit Sedat enim cum in nobis maneat Christus seuientem membrorum nostrorum legem pietatem corroborat perturbationes animi extinguit nec in quibus sumus peccatis consyderat sed aegrotos curat collisos redintegrat sicut pastor bonus qui animam suam pro omnibus posuit ab omni nos erigit casu I pray thée therefore take in hande godly cogitations Sée that thou doe lyue studiously and holyly and thou mayst be partaker of the benediction Which beleue me doth not onely driue away death but all sicknesses and diseases also For when Christ dwelleth in vs he doth still the raging law of our members he doth confirme and strenthen godly deuotion he quencheth the parturbations of the mind Neither doth he cōsider the sinnes wherin we are but he maketh whole such as be sicke them sound that be broken And as a good shepherd that hath giuē his life for his shéepe he doth lift vs vp as oft as we fal If a man should aske Cyrill what it is that driueth awaye death and diseases he would say the benediction or sanctification that is Christ For as saint Paule sayth he is our sanctification 1. Cor. 1. And that sinner that foloweth Cyrilles counsell néedeth not to doubt of sanctification by Christ and consequently he néedeth not to feare to be partaker of that sacrament that was instituted to confirme and strengthen vs in the beliefe of our sanctification in him And if a man should aske him who it is that stylleth the raging law of our members c. He would aunswere that it is Christ But if a man should bid you make your reason perfite by putting to so many Verbes one Nominatiue case at the least for it is a verie vnperfite oration wherein there is no Nominatiue case as Grammarians say it is to be thought that you must say An oration without a Nameyng case that Sacramentum altaris the sacrament of the aultar is the Nominatiue case to al those verbes And then shal it appéere how Cyrill and you doe agrée how cleanly you haue conueyed your matter But nowe you conclude your treatise vpon this effect with a maruellous exclamation wondering first at the straunge effectes that this sacrament hath brought forth then at the lardge conscience of your late teachers destroyers of Christes flock you say which take away this armour which was none other thing but to leaue you naked and vnarmed against the Deuill that he might preuayle c. All this labour you might haue spared Watsō might haue spared this labour if you would haue opened your eyes to sée the true meaning of those places of scripture and auncient fathers that you cite for your purpose For they neyther teach that these effectes doe spring out of the sacrament of the aultar nor that your late teachers haue robbed you of any treasure For they did but take from you such toyes as your father the Pope had deuised for you Neyther did those teachers plant among you a bare Ceremonie for they restored agayne the Sacrament of the bodye and bloud of Christ which you and your sort had so disguised with your ceremonies that it could not be knowne for any sacrament of Christ They taught not that it is nothing else but bread and wine but they taught and we doe teach that it is sacramentall bread and wine and that being receyued by the member of Christ it is the misticall body of Christ and worketh in him as much as our sauiour Christ did ordeyne it to worke That is the certifying of his weake nature that euerlasting life is purchased for him by the death and bloud shedding of Christ And that he is vnseparably knit vnto Christ his head and vnto the rest of Gods chosen children And this is not the effect of bread and wine But of him that worketh by his sacraments as by instruments But nowe you haue one effect more and so an ende of this matter WATSON Diuision 27 Well one other effect I shall note vnto you and make an ende of that matter This effect is written in the next verse of the same Psalme Et calix tuus inebrians quám praeclarus est Psal 22. and thy Chalice or Cup that maketh vs dronke howe goodly and excellent is it There be two Cups one worldly of wine the other heauenlye of Christes bloud both make men dronken but after diuers sortes the one is sometimes the instrument of sinne the other at al times the instrument of grace for as much as
Melchisedech brought forth bread and wine to refreshe Abraham and his seruauntes in their returne from the slaughter of the kinges Yea and for this matter that you make so light of he citeth the Hebrue text translating the Hebrue verbe Hotzi Protulit not obtulit thereby making his iudgement of that place manifest If you can proue that Hierome or any other wryter haue in this place vsed obtulit in any other sense then protulit is here vsed in the plaine text I must be bolde to vse Hieroms owne wordes against himselfe and the rest In his Commentarie vpon Math he sayth Hoc quia de scripturis non habet authoritatem In Math. 23. eadem facilitate contemnitur qua probatur Because this thing hath none authoritie of the scripture it is as easily contemned as alowed And in his Apologie of his bookes against Iouinian he sayeth Apolog. lib. aduers Ioui Commentatoris officium est non quid ipse velit sed quid sentiat ille quem interpretatur exponere Alioqui si contraria dixerit non tam interpres erit quam aduersarius eius quem nititur explanare Certe vbicunque scripturas non interpretor libere de meo sensu loquor The dutie of a good interpreter arguat me cui libet durum quid dixisse contra nuptias It is the duetie of one that doth comment vpon the wrytings of other to expound not what he himselfe lusteth but what the meaning of him is whome he doth enterpret Otherwise if he shall say contrarie he shall rather be an aduersarie then an interpretour of him whome he would explane Truely whensoeuer I doe not interpret the scriptures but doe fréely vtter mine owne meaning let him that lusteth reprehend me as one that hath vttred some hard saying against mariage Yet one other place you cite out of Hierome Hiero. quest in Genesim to vnderprop your Popishe priesthood withall Mysterium nostrum c. By thys worde order he did signifie c. If you had bene disposed to deale plainely you would haue ioyned the former part of the Oration with the latter and not haue picked out the latter to serue your purpose leauing out the first Melchisedechs blessing declared Saint Hierome sayth that the Apostle saint Paule in his Epistle to the Hebrues making mention of Melchisedechs being without father and mother doth referre it vnto Christ and by Christ to the Church of the Gentiles For sayth he the glorie of euery head is referred to the members bicause one that was not circumcised did blesse Abraham that was circumcised and in Abraham he blessed Leui and by Leui he blessed Aaron of whome the priesthood did afterwarde come Whereof he would haue vs gather that the priesthood of that Church that was not circumcised did blesse the circumcised priesthood of the Synagoge And then folow the wordes that you should haue cyted Quod autem ait Tu es sacerdos in aeternum secundum ordinem Melchisedech Mysterium nostrum in verbo ordinis significatur c as you haue cyted Our mysterie is signified sayth saint Hierome but you tell not vpon what occasion he sayde so Where as the Apostle sayth sayde saint Hierome thou art a priest after the order of Melchisedech our mysterie is signified in the worde order Not by Aaron in offering vp sacrifices of vnreasonable beastes but by bread and wine that was offered that is the bodye and bloud of the Lorde Iesus Thus farre saint Hierome You must néedes graunt that our mysterie is our coupling togither into members of one body in Christ wherof saint Paule speaketh to the Ephesians When he sayth Mysterium hoc magnum est Ephes 5. ego autem dico in Christo Ecclesia This mysterie is great sayth Saint Paule but I speake it of Christ and the congregation Of the same speaketh saint Austen in his Sermon Ad Infantes Where he sayth thus Vos estis corpus Christi membra Si ergo vos estis corpus Christi membra mysterium vestrum in mensa Domini positum est Citatur à Beda in collect mysterium Domini accipitis Ad id quod estis amen respondetis c. You are the body and members of Christ If you therefore be the body and members of Christ your mysterie is set vpon the Lordes table you receyue the Lordes mysterie To the thing that you your selues are you aunswere Amen And in aunswering you doe subscribe This mysterie was not signified by Aarons sacrifices sayth saint Hierome but by the bread and wine that Melchisedech brought forth to refreshe Abraham and his Souldiours withall 1. Cor. 10. August in Ioh. Tract 26. Which bread and wine was the body and bloud of the Lord Iesus euen as the Manna that fell from heauen and the water that issued out of the rock were the same Your application of this place of Hierome might well haue bene spared therfore if you had dealt plainly with your auditory For it is now manifest to the reader that saint Hierome ment nothing lesse then to teache that Christ offered himselfe once at two times and after two orders The order of Melchisedech declared but he buyldeth vpon saint Paules wordes who sayth that Christ was not a priest to offer after Aarons order but after the order of Melchisedech an eternall and euerlasting sacrifice Now must Austen help you to patch out this matter August in Psal 33. De Ciuit. Dei li. 17. cap. 20. Vpon the tytle of .33 Psalme he sayth thus Coram Regno Patris sui c. And vpon this sentence of Ecclesiastes Non est bonum homini c he sayth thus Quid credibilius dicere c. If saint Austen should in these two places teach as in your application you doe beare your Auditorie in hande that he doth teache Watson would haue Austen teach false doctrine then were his doctrine most false and contrarie to the Euangelicall hystorie For where as the Gospell sayth that Christ did institute the sacrament of his body and bloud the night before he suffered saint Austen must say if you apply his words aright that he did first suffer and then institute the sacrament of his body and bloud afterward But I will not for your pleasure conceyue such an opinion of Austen for I know he was farre from that shamefull errour and open falshood He taught truely that in the time of the olde lawe among the people of the Iewes Christ was a sacrifice after the order of Aaron for by euery bloudy sacrifice was the death of Christ plainely set forth to as many as had eyes to looke and se thorow the shadow of the law But after al those sacrifices that were offered in the shadow of a thing to come he prepared a sacrifice after the order of Melchisedech that is euerlasting and that of his owne body and bloud which is the foode that féedeth into euerlasting lyfe And that this is saint Austens meaning is
better and more certaine foundation then the most vncertaine intent of the priest What intent we had or haue God doth knowe and shall iudge Our doings doe declare that we intend to vse the sacraments of Christ according to hys holye institution The effect of this sacrament in remembraunce of his death and passion And by them to call to memory what we are by Christ what we must continue to the end and what we shall haue in the ende And being such as by receyuing those holy mysteries together we séeme to be we are by them assured that Christ dwelleth in vs and we in him And that as the creatures bread and wine doe by the mouth enter into our bodies to be the foode thereof so doe the flesh and bloud of Christ by fayth enter into our soules to be the sustinaunce of them whereby both body and soule shall lyue for euer in ioy And in our last booke of Communion our inuocation is some thing more large then you haue reported it For we saye thus Heare vs O mercyfull father we besech thée And graunt that we receyuing these thy creatures of bread and wine according to thy sonne our sauiour Christes holye institution in remembraunce of his death and passion may be partakers of his most blessed body and bloud c. If you would haue considered this inuocation better you should not haue néeded to haue wylled your auditorie to looke throughout the scriptures to finde where Christ did institute that by eating of bread and wine men should be partakers of his bodie and bloud For the wordes of our inuocation are that we doing that which Iesus Christ did will to be done for such purpose as he did appoynt it to be do ne may bée partakers of the thing in déede that is represented by that which is done Not by the outwarde act that we do but by the inwarde fayth that mooueth vs to doe it being commaunded by him in whom we beleue The institution of this doing is declared immediately after the inuocation that you speake of 1. Cor. 11. and was written by S. Paule to the Corinthes Wherefore we do not beare men in hand that Christ did institute that which he neuer thought neither doe our déedes shewe that we be enimies to his institution And as they vsed themselues in consecration so they did in the oblation WATSON Diuision 38 which they did not corrupt as the other but vtterly tooke away denying any such thing to be as I haue proued it is in so much that in all their newe communion they could not scarcely abide the name or worde of oblation but pulled it out of the booke so much did they fauour the institution of Christ which they nowe pretende CROWLEY As in mine answere to your proufes I haue sufficiently disproued the same so shall I here in fewe wordes disproue your slaunderous report In our Communion booke we desire oure heauenly father mercifully to accept our sacrifice of prayse and thankesgiuing And we say that we doe offer and present vnto him our selues our soules and bodies to be a reasonable holy and liuely sacrifice vnto him The sacrifice of the newe testament And is this to put the name or worde of oblation out of our booke The auncient fathers say that this is the sacrifice of the newe testament as I haue briefly noted in mine aunswere to the fourth diuision of your former Sermon Nowe when they haue taken away the due matter as sweete vnleauened bread WATSON Diuision 39 the mixture of the Chalice and peruerted the forme by leauing out the principall verbe est in the words of Christ as it was in the last booke in the first printing how it came in againe I can not tell and neglected the due ordring of the minister suffring them to vsurpe the office of a priest that neuer receaued that authority neither of God nor man and in that they did which was very bad neuer intended to do as the Church doth wholy did abrogate as much as lay in them the oblation of Christs body in remembrance of his passion at length would haue nothing to remaine but a bare cōmunion what face haue they to cry vpon christs institution institution which they haue in so many pointes broken and violated as I haue shewed yet that they would haue is no part of Christs institutiō For the vse of the sacrament is that it should be receaued and eaten Concilium tolet anum prim ca. 14. Conci Cesar aug ca. 3. and therefore in dyuers councels it was decreed that whosoeuer tooke the sacrament at the priestes hande and did not eate it for the which end Christ did ordeyne it was holden accursed and excommunicate Thus farre extendeth the institution of Christ concerning this point because he sayde Accipite manducate bibite Take eate drinke and also that all should eate and drinke of it that coulde proue themselues after saint Paules admonition But such thinges as pertaine to the ceremonie of the eating as how many in one place togither what time place maner order and such like be thinges pertayning to the ordinaunce and direction of the Church and not to the institution of Christ as necessary vpon paine of damnation to be obserued of euery christen man For else if all the rites that Christ vsed at hys supper were of necessitie and pertayning to his institution then there must needes be thirtene together at the communion and neyther moe nor fewer And it must be celebrate after supper and in the night after the washing of the feete and in a Parler or Chamber and all that receaue must be priests and no women For all these things were obserued of Christ and his Apostles at his last supper But for our instruction to declare that they be not fixed by the instituted of Christ but left to the disposition of the Church the Church hath taken an other order in these things wylling that all shall communicate that be worthy and disposed So that the number whether there be many or fewe or but one in one place that receyue maketh not the ministration of the priest for that thing vnlawfull And it hath ordered that it shall be celebrate in the morning and receyued fasting before all other meates and in the Church except necessitie otherwise require And therfore saint Augustine taught Ianuarius after this sort August Epist 118. Ideo saluator non praecepit quo deinceps ordine sumeretur vt apostolis per quos dispositurus erat ecclesiam seruaret hunc locum Therefore our Sauiour did not commaund by what order it should be receyued after him but reserued that matter to the Apostles by whome he would order and dispose his Church By this wee may conceyue that the receyuing of the sacrament is Christes institution but the maner number other rytes of the receyuing be not determined by Christes institution but ordered at the Churches disposition
Domini His words be these Vt enim de vsualibus sumamus exemplum datur anulus absolutè propter anulum nulla est significatio datur ad inuestiendum de haereditate aliqua signum est ita vt iam dicere possit qui accipit Anulus non valet quicquam sed haereditas est quam quaerebam In hunc itaque modum appropinquans passioni Dominus de gratia sua inuestire curauit suos vt iâ—usibilis gratia signo aliquo visibili praestaretur Ad haec instituta sunt omnia sacramenta ad haec Eucharistiae participatio c. That we may take an example from among those things that be vsuall a King is delyuered as a King without condition and it hath no signification And the same is giuen to inuest in some enheritaunce and so it is a signe so that the partie that receyueth it may now saye The King is a thing of no value but the inheritance is the thing that I sought After this sort the Lorde therefore drawing néere vnto his passion did of his owne frée mercy prouide to inuest those that appartayned vnto him that the inuisible grace might by some visible signe be set forth and shewed For this purpose were all sacraments instituted The participation of the Eucharist was instituted for this purpose and so was the washing of féete To coÌ„clude Baptisme which is the beginning of all sacraments was instituted for this purpose wherein we are planted togither to the similitude or lykenesse of his death wherefore the thrée solde dipping doth beare the figure of the thrée dayes space that must now be celebrated This matter is farre disagréeing to that which you cite out of your Bernarde Watson hath a Bernard of his owne I conclude therefore that your Bernarde is not the right Bernarde but a counterfait of your owne making Such a one as your Emisenus is And therefore his Sermons are printed by themselues with this note before them Proculdubio non a nostro Bernardo editi fuerunt Without doubt they were neuer of our Bernards setting out Thirdly we maye consider that these wordes WATSON Diuision 16 be the performaunce of a former promise where Christ as it is written in the sixt Chapiter of S. Iohn promised to giue vs the same fleshe to eate that he would giue to the death for the lyfe of the worlde saying Panis quem ego dabo caro mea est Iohn 6. quam ego dabo pro mundi vita The bread which I shall giue vnto you is my flesh which I shall giue for the lyfe of the world Which promise we neuer read that Christ which is the very truth can not lye did euer at any time performe but in his last supper when he gaue his bodye and bloud to his Disciples and to promise his fleshe and to giue bare bread and not his fleshe is no performing but a breaking of his promise and a deluding of them to whome he made the promise For as for the interpretation which some men make of Christes words that he will giue his fleshe to vs to be eaten spiritually by faith is but a vaine and fained glose for that text And although Christ doe so giue it to be eaten by faith yet we maye not exclude one truth by another truth as Sophisters doe For Christ gaue his fleshe to vs to be eaten spiritually by fayth euer from the beginning of the worlde and also at that present when he spake those words so that it were a verye vaine thing for Christ to promise to giue a thing which he euer before and also at that present and euer after contynually doth giue But it was neuer so taken of any good auncient aucthor which all with one consent doe expounde this text of saint Iohn of the giuing of his fleshe in his last supper vnder the forme of breade and therefore Cirillus wryteth Cirillus in Iohn li. 4. Capit. 14. that oure sauiour Christ did not expounde and make plaine the maner of the mistery the performaunce of this his promise to them that asked the vnfaythfull question Howe without fayth but to his Disciples that beleeued him and asked no such question of him he declared the maner of it in his last supper Wherefore we maye well conclude vpon this circumstaunce that Christs flesh is verily present in the sacrament to be giuen vnto vs bicause he promised before that he would giue vs the same fleshe for our foode that he would giue on the crosse for our redemption CROWLEY The thirde circumstaunce you saye that you consider is a promise that our Sauiour made when he sayde the bread that I shall giue is my fleshe c. If I did not knowe your blindnesse and shamelesnesse in fathering vpon the auncient Writers such matter as they neuer ment to vtter in their wrytings I coulde not wonder ynough at your beastly boldnesse which driueth you to saye that all the good auncient Writers doe with one consent expound the wordes of saint Iohn as you doe But after this great boast you giue vs a taste of your small roste as the common saying is and you make Cyrillus to speake after your fantasie in this sort Our Sauiour Christ did not expounde c. But that the reader may sée how faythfully you deale with Cyrillus in this point I will let him sée the words as they be written in the place that you note in the margent His wordes be these Misericors certè mitis Christus est vt à rebus ipsis videre licet Non enim aspere ad crudelitatem eorum respondit nec vllo modo contendit sed viuificantem huius mysterij cognitionem iterum atque iterum in mentibus eorum imprimere studebat Et quomodo quidem carnem suam dabit ad manducandum non docet quia intelligere illi non potuerunt Quam magna verò bona si cum fide manducabunt adipiscentur id iterum atque iterum aperit vt aeternae desyderio vitae ad fidem compellantur per quam etiaem doceri facilius poterint Esay 7. Sic enim Esaiaes dixit Si enim inquit non credideritis nec intelligetis Oportebat igitur fidei primum radices in amimo iacere deinde illa quaerere quae homini quaerenda sunt Illi verò antequam crederent importunè quaerebant Hac igitur de causa Dominus quomodo id fieri possit non enodauit sed fide id quaerendum hortatur sic credentibus discipulis fragmenta panis dedit dicens Accipite manducate hoc est corpus meum Calicem etiam similiter circumtulit dicens Bibite ex hoc omnes hic est Calix sanguinis mei qui pro multis effundetur in remissionem peccatorum Perspicis quia sine fide quaerentibus mysterij modum nequaquam explanauit credentibus autem etiam non quaerentibus exposuit Vndoubtedly sayth Cyrill Christ is mercifull and mylde as a man maye perceyue euen by the
charitate in passione Resurrectione omnes in gratia nominatim congregemini in commune in vna fide Dei Patris Iesu Christi vnigeniti eius filij primogeniti totius creaturae secundum carnem ex genere Dauid praeunte deducente vos paracleto obedientes Episcopo atque presbyterorum caetui indiuulso animo vnum panem frangentes quod est medicamentum immortalitatis antidotus ne moriamini sed vinatis in Deo per Iesum Christum purgatio malorum expultrix Brethren stand fast in the fayth of Iesus Christ and in his loue his passion and resurrection Congregate your selues togither all into one place in louing fauour one towardes another in one fayth of God the father and of Iesus Christ his onely begotten sonne the first begotten of all creatures of the lynage of Dauid after the fleshe the holy ghost being your guide and leading you thether Obeying your Byshop and the whole company of elders with one consent of mind breaking one loafe of bread which is a medicine of immortalitie and a thing to preserue you that you should not dye but lyue in God thorow Iesus Christ and a purgation that doth expel euils This much hath Ignatius written in the place that you cite And can any indifferent man gather of these words that he ment here to teach that our resurrection is the effect of the sacrament of Christs body and bloud I thinke not Yea I suppose Effectes doe spring out of efficient causes that none can gather that meaning of his wordes but you and such as you are whome affection hath blinded Doe ye not know that effects must spring out of efficient causes And dare you say that the sacrament of Christes body and bloud is the efficient cause of our immortalitie If you haue any shame left you will not affirme it For Saint Paule sayth 1. Thess 4. 2. Cor. 4. that the efficient cause of our resurrection is the same that raysed vp Christ from death to lyfe How can the sacrament of his body and bloud be the efficient cause of our resurrection and immortalitie then as you thinke you haue proued it to be If Ignatius were nowe lyuing he would not I am sure commend you as he doth commend those Ephesians that he wrot vnto For he should finde in you the contrarie of that he found in them by the testimonie of Onesimus their Bishop Wherevpon he wryteth thus Onesimus autem ipse valde laudat vestram in Deo moderationem dispensationem quod omnes secundum veritatem viuatis quodque in vobis nulla haeresis inhabitet sed neque auditis quenquam nisi solum lesum Christum verum pastorem magistrum ac estis sicut Paulus ad vos scribebat vnum corpus vnus spiritus c. And Onesimus himselfe sayth Ignatius doth greatly commend your moderation and disposition of things in God for that you doe all lyue according to the truth and for that there is in you no heresie abyding but you refuse euen to heare any other then Iesus Christ alone which is the true Shepheard and teacher and you are euen as Paule wrote vnto you one body and one spirite c. How farre you and your sort be from the harkening to Christ alone may easily be séene of all that will consider the multitude of traditions that you haue brought into the Church of Christ and doe estéeme them aboue the ordinaunce of God Wherefore Ignatius might say vnto you as he wryteth in the same Epistle Similiter autem omnis homo quisquis indicium a Deo accepit punietur si imperitum pastorem secutus fuerit falsam opinionem vt veram exceperit And in lyke maner euery man that hath receyued at Gods hand habilitie to iudge shall be punished if he shall follow an vnskilfull shepheard and receyue a false opinion as true Thus you sée that when Ignatius is well considered he will be found none of those auncient Authors that doe commonlye teache this affect of the sacrament of Christs body but contrarywise he will tell you that you shall be punished for that you follow an vnskilfull shepheard and accept a false opinion as though the same were true And euen in that place which you cite hys wordes are flat against your doings and therefore you dissemble those wordes and begin with the next He hath written thus Vnum panem frangentes quod est c. Breaking one loafe of bread which is a medicine of immortalitie and a preseruatiue against death Now tell me how this breaking of one loafe of bread doth or can agrée with your priuate Masse that you call the sacrifice of the Church and with your Popishe Easter housell when euery one hath a mock loafe by himself Ignatius would haue the Ephesians to breake that is to be partakers of one leafe of bread and he sayth that is a medicine of immortalitie and a preseruatiue against death Watson was foule ouersene Why then It is neyther your priuate Masse nor your Easter housell that he speaketh of but our communion If I had bene of your counsell before you made this Sermon you should neuer haue cited this place for shame Well it is out now and can not be called in againe But nowe let vs sée what the fathers that were gathered togither in the generall counsell of Nice Concilium Nicenum haue sayde to this matter They haue called this sacrament Symbola Resurrectionis nostrae The pledges or causes of our resurrection say you But I would faine knowe where you haue read Symbolum in that signification I beléeue you neuer read it in any of the eloquent Gréekes or Latinistes You were sure that you had Auditorium beneuolum A straunge signification of Symbolum and therefore you might be bolde to saye that Symbolum signifieth a cause and so translate Symbolum Resurrectionis the cause of resurrection But perhaps you haue some secret Authors wherin you read Simbolum written with ī and not with y. And that Simbolum it is that you translate so for your printer hath so printed it Well I leaue this translation of yours to the iudgement of such as be skilfull in the Gréeke and Latine tongues But to our purpose You shall neuer be able to proue that Symbolum signifieth a cause but a pledge it may signifie And what haue the fathers of the Nicene counsell done for you then Euen as much as Ignatius hath done before I will not stick to graunt you both the sayings to be true The sacrament of Christes body and bloud Medicines be not the efficient causes of health is a medicine of immortalitie a preseruatiue against death a purgation to expell euils a pledge of our resurrection Are medicines preseruatiues and purgations the efficient causes of health And how can this medicine preseruatiue and purgation be the efficient cause of our resurrection immortalitie And is a pledge the efficient cause of the thing or déede that is promised when the
Christ is no charmer Not to charme out the substaunce of bread and to charme in the substaunce of Christ vnder the accidents of bread as you teache but that as by naturall order the generation of mankinde is continued according to the first voyce so the inuisible graces that were promised by the death and bloud shedding of our sauiour Christ are by the sacramentall vse of those creatures according to his commaundement continually preached to our senses and by fayth receyued into our soules And where as you say that some of vs haue sayde that euery man and woman may consecrate you must name them that haue so said or cite the words that such haue written else wil men say that you doe belye vs that you might well haue spared the wordes of Arnobius which you do cite affirming that we did neuer read them But whether we haue read the wordes of Arnobius or not it may séeme that you did neuer vnderstand them For if you had you would not haue translated so and then for so and as nor consecrate for conficere But you would haue sayde What is so excellent as to go thorowe with the ministration of Gods sacraments And what is so pernicious as if the same be done by that man that hath taken no degrée of priesthood The purpose of Arnobius in this place is to proue that the presumption to doe contrarie to Gods commaundement The fruites of presumption is it that maketh the actions of men which otherwise are good to be excéeding euill For what sayth he is so holy a thing as to receiue the communion of Christ And what is so wicked as if one that is not baptised receiue the same And what can be more pernicious then that a man that is not called to the office of ministration should take vpon him to minister the sacraments of Christ I thinke you be not able to proue that any of vs hath eyther spoken or written to the contrarie of that which Arnobius teacheth in this place You can not therefore iustly say that we doe erre eyther in the time or person For we holde that when the congregation of Christ assembled togither doe by the mouth of their leafully called minister giue thankes to God for the death and passion of his sonne Christ and according to Christs holye institution take bread and wine to deuide it amongst them in remembraunce of his death and passion then is that consecration that Chrysostome speaketh of wrought by Christ himselfe that first did institute this holy mysterie and willed his Church to vse the same in his remembraunce till his comming againe As touching the holynesse of creatures De Peccatorum merit remis libro 2. Capit. 26. we say as Austen doth in the place that you doe cite Non vnius modi est sāctificatio c. Sanctification is after moe sortes then one For I suppose that such as be yet but learners of christen religion are after a certain peculiar maner sanctified by the signe of Christ the prayer of the laying on of handes And that thing which they doe receyue although it be not the body of Christ yet it is holy more holy then is the meat that we are fed withall bicause it is a sacrament The same Apostle also hath sayde that the verie meates wherewith we are fed for the necessitie of the sustayning of thys lyfe are sanctified by the worde of God and prayer which we vse when we are about to refreshe our bodies Here let the indifferent reader iudge howe faythfully you haue handled this place of Austen First you leaue out the first part of the sentence that might giue light to the vnderstanding of Austens meaning And where Austen sheweth that the thing that the learners of christian religion doe receyue is holy bicause it is a sacrament you passe ouer that A homely shift with other wordes that might sounde somewhat against your purpose and knit vp the matter with these wordes which also is sanctified by the worde and prayer And make your hearers thinke that your maner of dealing holy bread was vsed in saint Austens time you translate this worde Quod. Holy bread Saint Austens meaning is to declare that as there is holynesse in creatures by such meanes as God hath appointed for the sanctifying of his creatures so is not their holynesse alyke but one is more holy then another The learners of Christen religion were holy Degrees of holynesses yet not so holy as were those that being fully instructed were baptised So the bread which they receyued in token of the loue that those which were alreadie baptised did beare towardes them was holy for as saint Austen sayth it was a sacrament that is an holy signe yet was it not so holy as that sacramentall bread which christians did according to Christes institution deuide amongst them And yet it was more holy then the common bread that is made holy when we praye before we take it for the sustinaunce of our bodies The other holynesses also that you speake of we denie not Neyther doe we denie that the sacraments of God be holy Watson ouerthroweth that before he did builde bicause they be instruments c. But here I must note that you doe in this place ouerthrow that which you haue so greatly laboured to builde For you doe here make the sacraments but as instrumentall causes of holynesse where as you haue before stoutly affirmed that they be in déede the efficient causes of wonderfull holy effectes But as one that had ouerslipt himselfe you correct your selfe somewhat subtilly affirming that aboue all the sacrament of the aultar is holy c. Where fearing least you should not commend it ynough August ad Dardanum you fall into that inconuenience that S. Austen did warne Dardanus to shunne Cauendum est enim c. We must take héede that we doe not so affirme the Deuinitie of the manhoode that we take away the truth of the body You saye that the sacrament of the aultar must néedes be holynesse it selfe bicause the Godhead is by vnitie of person annexed to it For say you whatsoeuer thing is in God is God also So that by this doctrine the manhoode of Christ is so confounded with the Godhead that it is cleane consumed and become God contrarie to that which the true Catholike Church doth confesse with Athanasius 1. Timoth. 2. And we haue no man Christ to be our Mediator as saint Paule writeth and so consequently no saluation by Christ This consequent must néedes folow vpon that which you teach in your sermon and can not be auoyded by any figuratiue spéeche or such like cauillations WATSON Diuision 31. The same Chrysostome in his Epistle to Innocentius Byshop of Rome wryteth of the maner of the persecution in his time not vnlyke to this of ours Chrysost Epist ad Innocentium Nam sanctuarium ingressi sunt milites quorum aliquos
then blame vs for that we say it is perfite None can offer Christ but himselfe And if you can finde any man or other creature that is able to offer Christ for sinne then blame vs for that we say that none can offer him for sinne but himselfe But you haue found in Daniell the Prophet Daniel 7. Lucae 2. that the aungels offered Christ to his father And in Luke that his mother offered him at hir purification You should haue alleged Hieroms exposition of Daniels words watsons learning and wisedome shewed as you haue done Bernarde for the other and then men might haue taken you for such one as you by alledging this place for this purpose do shew your selfe to be That is neyther learned nor wise Saint Hierome sayth thus Totum quod dicitur oblatum eum omnipotenti Deo accepisse potestatem honorem regnum iuxta illud Apostoli accipiendum est Qui cum in forma dei esset c. All that which is sayde that he was offered to the almightie God and that he receyued power and honour and a kingdome Philip. 2. must be taken according to the saying of the Apostle Which beyng in the forme of God he thought it no robbery to be equall with God c. What shamelesse beast would saye that Daniell sawe the Angels offer Christ in sacrifice to his father watson was deepe in his oblations because the text sayth Et in conspectu eius obtulerunt eum And they presented hym before him But you were so farre in your oblations that you could not remember that Offero hath any other signification then to offer sacrifice Those thousandes therefore that Daniell sawe attending vpon the auncient iudge must néedes make a sacrifice of Christ because they presented him before that iudge And the virgine Mary bicause she presented hir sonne Iesus in the temple according to the law of Moses she must néedes be sayd to offer him in sacrifice Leuit. 12. The lawe did not require that the first begotten sonne should be offred in sacrifice but that there should be a sacrifice offered for him The virgine Marie therefore comming to the temple to do for hir first borne sonne according to the law did offer that offering that the law did require The Euangelist saint Luke who wryteth the Hystorye sayth that they brought Iesus to Ierusalem vt sisterent eum Domino to set him before the Lord or to make him appeare before the Lorde Bernard Sermone 3. De purificae If Bernarde and you can proue that Sisto doth signifie to offer in sacrifice then will I graunt you that Christ was offered by his mother as a sacrifice But Bernarde himselfe doth in the same place that you cite expound his owne meaning better then you will vnderstand him when he sayth Offer filium tuum virgo sacrata benedictum fructum ventris tui domino repraesenta Offer thy sonne O holy virgine and shewe forth vnto the Lorde the blessed fruit of thy wombe Here it appeareth that in this place Bernard doth by offering vnderstand representing or shewing forth Yea Bernards meaning made plaine by his owne wordes the very words that you cite do declare Bernards meaning to be other then you would haue it séeme to be For he sayth Tantum sistitur Domino He is onely set forth or represented to the lord And therfore we aunswere you that our arguments are to strong for you to confute by telling vs that Christ is offered thrée wayes of himselfe and thrée wayes of man For we know that he was neuer offered for sinne mo wayes then one But let vs see how you proue these six maners of offering Christ First he offered himselfe vpon the Crosse you say and that truly and you proue it by the saying of Esay Esay 53. Oblatus est quia voluit He was offered because he was willing so to be In the same Chapter is a place which some of vs haue alleaged against the sacrifice of your Masse and I thinke will not be easily aunswered of you Which is this Liuore eius sanati sumus By his stripes or bruses are we made hole Out of which wordes I reason thus Whatsoeuer wound is thorowly cured and made hole An argumâ— agaynst thâ— sacrifice of the Masse néedeth no further playstering But the wound that sinne gaue vs is thorowly healed by that once offering of himselfe that Esay speaketh of Ergo it is superfluous to haue any other sacrifice to cure that wound c Secondly Christ offered himselfe in figure when he offered the Pascall Lambe And this you proue by the .xiij. of saint Iohns Reuelations Apoc. 13. The Lambe that was slaine from the beginning of the worlde Here is no abusing of Scriptures when the text hath relation to a thing done two thousand yeares before the Pascall lambe and other sacrifices were instituted is restrained to proue that the thing that it hath relation to was done by that Pascall Lambe and other sacrifices instituted by the lawe that was ordeyned so many yeares after When promise was made to the first man that the séede of the woman should breake the serpents heade How Chriâ—â— hath bene slaine from the beginning and that promise was beleued of them to whome it was made then was the Lambe Christ slaine vnto them that beleued the promise and so hath hée bene to as many as haue hitherto beleued that promise And the memorie of this promise hath bene kept by the Pascall Lambe and other sacrifices and the maner of the fulfilling of it plainly paynted out to such as could consider them with a spirituall eye But the offering of the Pascall Lambe and other sacrifices was not instituted that the offerers might thereby offer vp Christ figuratiuely but to kéepe in memory the promise and to set forth before their senses the maner of the fulfilling of the promise when the time of fulfilling the same should come The Pascall also had one speciall vse which was to kéepe in minde the wonderfull deliueraunce that God wrought in Egypt as it appeareth in Exodi Where it is written thus Cum dixerint filij vestri quae est ista Religio Dicetis eis Exod. 12. The speciall vse of the Passouer Victima transitus domini est quando transiuit super domos filiorum Israel in Egipto percutiens Egiptios domos nostras liberans When your children shall saye what is this Religion you shall say vnto them It is the sacrifice or slaine offering of the Lordes passing by when in Egypt he passed ouer the houses of the children of Israell and slue the Egyptians and deliuered our houses August de Verbis Apostoli sermo 6. And saint Austen sheweth a nother vse of the olde Paschall which is to signifie the death of Christ by slaying of the Lambe and our emendement of life by the eating of it with vnleauened bread His wordes be these Celebrabatur Pascha
Melchisedech did not in substaunce but in misterie I wyll let the reader sée what Hierome hath written immediatly before and after the words that you cite First he sayth thus Superfluum est nos de isto versiculo velle interpretari cum sanctus Apostolus ad Hebreos plenissime disputauit Ipse enim ait Iste est Melchisedech sine patre sine matre sine generatione Et interpretatur ibi diligentissimè quare sine Patre c. It is a thing superfluous for vs to go about to make an interpretation of this verse seing that the holy Apostle hath in his Epistle to the Hebrues reasoned this matter at the full For he sayth This that is to say Christ is Melchisedech Wherein Christ is like Melchisedech without father without mother and without generation And he doth there most diligently enterprete wherefore he is without father without mother and without generation And all ecclesiasticall persons doe say That Christ is sayde to be without father in that he is man and without mother in that he is God Let vs therefore interprete this onely thou art a priest for euer after the order of Melchisedech Let vs onely declare this thing Wherfore he hath said after the order According to the order is as much as to say Thou shalt not be a priest according to the Iewish sacrifices but thou shalt be a priest after the order of Melchisedech And then follow those words that you haue cyted Quomodo enim c. And immediatly after those wordes he sayth Iste Melchisedech ista mysteria quae habemus dedit nobis c. This Melchisedech hath giuen vs these mysteries that we haue It is he that sayde He that eateth my flesh and drinketh my bloud He hath giuen vs his sacrament after the order of Melchisedech No indifferent reader can iudge that saint Hierome meaneth here to teach that Christ did at his last supper offer his body and bloud vnder the formes of bread and wine as you affirme But as Melchisedech did offer bread and wine so Christ should offer vpon the crosse hys owne body and bloud which is the true bread and true wine and giue vs a sacrament to be frequented in the remembraunce thereof But in that Epistle that Paula and Eustochium wrote vnto Marcella You haue found a most manifest place Paula Eustoch ad Marcellam Recurre ad Genesim Melchisedech say they c. Here I must tell you that where you doe in the Englishe make Melchisedech the Datiue case and in the Latine put the point Periodus after Salem you shew your selfe not to vnderstand the grammaticall sense which is thus Returne to the booke Genesis and thou shalt finde that Melchisedech king of Salem was Prince of thys Citie which euen then c. Men of your sort are very néere driuen Watson is neere driuen when they alledge womens wordes or wrytings for proofe of matters so diuine as is that which in this Sermon you treate of But graunt it were Saint Hierome himselfe that wrote that Epistle might not Melchisedech offer bread and wine in a figure of Christ and dedicate the mysterie of Christians but it must néedes folow that Christ did at his last supper offer his owne body and bloud vnder the formes of bread and wine as you doe affirme I thinke none that is learned in Logick will graunt that argument But as you haue slightly touched before the booke hath not Obtulit but Protulit He brought forth bread and wine Watson maketh light of that which he is not able to waigh As lightly as you let passe the reasons that men make against your opinion by the vauntage that the text gyueth being Protulit and not Obtulit neyther you nor any of your sort shall euer be able to aunswere otherwise then by calling them fond cauillations as you doe In the Latine these two Verbes are sometime vsed both in one signification but Profero is neuer found in that signification that you and such other doe vse Offero when you speake of Melchisedechs comming forth to méete Abraham and offering him bread and wine to refreshe himselfe and his companie withall The Hebrue interpretors who doe best know the signification of the wordes of that tongue wherein that hystory was first written doe teach that it was the maner in those dayes for such as remayned at home in peace to come forth against them that returned from battayle with victorie bringing with them bread and wine to refreshe the wearie Souldiours withall and so receyue them friendly Antiquit. li. 1 Capit. 18. Iosephus a Iewe borne and so well learned in the Iewes lawes and histories that he was able to write a continuall historie of the antiquitie lawes and ceremonies of the Iewes and of their warres doth when he commeth to this part of the historie write thus Suscipitque cum rex Melchisedech quod significat rex iustus erat vtique sine dubio talis ita vt propter hanc causam etiam Dei sacerdos esset Solimorum quam Ciuitatem postea Hierosalymam vocauerūt Ministrauit autem iste Melchisedech Abraham exercitui xenia multam abundantiam rerum oportunarum simul exhibuit super epulas eum collaudare caepit benedicere deum qui ei subdiderat mimicos Abraham verò dante ei etiam decimas spoliorum munus accepit And hée was receyued of king Melchisedech which signifieth a righteous king and verily and without all doubt he was such a one so that for that cause he was also Gods priest in the Citie Solyma which Citie men did afterwarde call Hierosolyma And this Melchisedech did minister gifts to the armie of Abraham and he did also giue them great abundaunce of things néedefull And as they were at meat he began to prayse him and to blesse God which had subdued his enimies to him And when Abraham gaue him the tythes of the spoyle he receyued the gift Hiero. ad Euagrium Iohn 3. Saint Hierome in his Epistle ad Euagrium doth proue that the Citie Salem whereof Melchisedech was king was not that which was afterward called Hierusalem but that Salem that is mencioned in the Gospell where Iohn baptized bicause there was plentie of water there He doeth therefore disproue not onely Iosephus but also all Christen writers for that they suppose Melchisedech to haue béene king of that Citie which was called Hierusalem after his dayes but in his dayes Salem He alloweth the iudgement of those which doe suppose that Melchisedech was the first sonne of Noe and that he liued after Abrahams death .35 yeares at the least which is easie to be seene by the supputation of the yeares from the byrth of Sem to the death of Abraham which is .565 yeares and the whole tyme of Sems life is .600 yeares but fayling somewhat in the supputation he sayth that Sem liued after Abraham .40 yeares He alloweth also the opinion of Iosephus and other which thinke that