out of their sight neither had he stil such a body as might be much conuersant with them after a bodily maner that thereby their desire might encrease When these wordes be well weighed and considered togither they doe rather teache vs that the power of Christs fleshe is vnspeakable in vanishing out of the Disciples sight then in opening their eyes For he sayth not that the eyes of them that did receyue his fleshe were opened that they might knowe him but the eyes of them that did receyue that bread where ouer he gaue thankes which he calleth blessed bread were opened to knowe him Howe can you then prooue by this place that in the sacrament of Christes bodye and bloud there is neyther bread nor wine Your conclusion therefore is to large when you saye To large a conclusion that thereby men may sée that the opening of our eyes to sée God is one of the effectes of the sacrament that you talke of And that in no wise the same may be eyther bread or wine Christ sayth Beati mundo corde quoniam ipsi Deum videbunt Blessed are the cleane in hart for they shal sée God It is therfore the cleanesse of the hart that worketh the effect that you speake of And without that it can not be wrought And many thousandes there be that receyue the sacrament of Christes bodye without cleane hartes and therefore doe not by the receyuing of the sacrament sée or know God But let vs sée your other effects Another effect is WATSON Diuision 22 the immortalitie of our bodies and soules the resurrection of our fleshe to euerlasting lyfe to haue lyfe eternall dwelling in vs. This effect is declared in the sixt of saint Iohn He that eateth me shall liue for me Ioan. 6. he that eateth my fleshe and drinketh my bloud hath euerlasting lyfe and I shall rayse him vp in the last day Vpon this place Cyrillus sayth Ego enim dixit id est corpus meum quod comedetur resuscitabo eum Cyrillus li. 4. Capit. 15. ego igitur inquit qui homo factus sum per meam carnem in nouissimo die comedentes resuscitabo Christ sayth I that is to say my body which shall be eaten shall raise him vp I that am made man by my fleshe shall raise vp them that eate it in the laste daye Cyrillus in Ioan lib. 10. Capit 13. And in hys tenth booke he sayth more playnely Non potest aliter corruptibilis haec natura corporis ad incorruptibilitatem vitam traduci nisi naturalis vitae corpus ei coniungeretur This corruptible nature of our bodies can not otherwise be brought to immortalitie and life except the body of naturall lyfe be ioyned to it By these Authorities we learne that the effect of Christs body in the sacrament is the raysing vp of oure bodyes to eternall lyfe And also we learne that the eating of Christs body is not onely spiritually by fayth as the sacramentaries saye but also corporally by the seruice of our bodyes when Christes body in the sacrament is eaten and receyued of our bodyes as our spirituall foode and bicause it is of infinite power it is not conuerted into the substaunce of oure fleshe as other corruptible meates bee but it doth chaunge and conuert our fleshe into his propertie making it of mortall and dead immortall and liuely As the same Cyrillus writeth in his fourth booke Recordare quamuis naturaliter aqua frigidior sit Cyrill lib. 4. Capit. 14. aduentu tamen ignis frigiditatis suae oblita aestuat Hoc sanè modo etiam nos quamuis propter naturam carnis corruptibiles sumus participatione tamen vitae ab imbecillitate nostra reuocati ad proprietatem illius ad vitam reformamur Oportuit enim certè vt non solum anima per spiritū sanctum in beatam vitam ascenderet verum etiam vt rude atque terrestre hoc corpus cognato sibi gustu tactu cibo ad immortalitatem reduceretur The Englishe is this Remember howe water although it be colde by nature yet by reason of fyre put to it it forgetteth the colde and waxeth whot euen so doe wee although we be corruptible by reason of the nature of our fleshe yet by participation of Christs flesh which is lyfe we are brought from our weaknesse and reformed to his proprietie that is to say to lyfe for it is necessary that not onely our soule should ascend to an happy and spirituall lyfe by receyuing the holy ghost but also that this rude and earthly body should be reduced to immortalitie by tasting touching and corporall meat lyke to it selfe This place is verie playne declaring vnto vs that lyke as our selues are reuiued from the death of sinne to the lyfe of grace and glory by the receiuing of Gods spirite the holy Ghost in baptisme euen so our bodyes being corruptible by nature and dead by reason of the generall sentence of death are restored againe to lyfe eternall and celestiall by the receyuing of Christes lyuely fleshe into them after the maner of meat in this sacrament of the aultar And in his eleuenth booke he sayth Cyrill li. 11. Capit. 27. that it is not possible for the corruptible nature of man to ascende to immortality except the immortall nature of Christ doe reforme and promote it from mortalitie to lyfe eternall by participation of his mortall fleshe In the proouing of this effect of your sacrament CROWLEY you deale as faythfully as you haue done in the rest First how faythfully doe you deale in cyting the words of our sauiour Christ Watson will not leaue his olde wont in the sixt of Iohn as ment of the sacramentall eating of his fleshe whereas the circumstaunce of the text will not suffer any such sense For if he should meane there of the sacramentall eating of his fleshe and drinking of his bloud then could none be saued but such only as doe so eate and drinke the same And contrariewise none that doe so eate and drinke them could perishe For he sayth he that eateth my fleshe and drinketh my bloud hath euerlasting lyfe It is manifest therefore that these wordes of Christ be spoken of the spirituall eating and drinking of his flesh and bloud and not of a sacramental eating or drinking For the sacrament was not then instituted neyther did our Sauiour Christ go about to institute a sacrament of his body and bloud at that time But in cyting the wordes of Cyrill in the fiftene chapter of his fourth booke your faithfull dealing is most manifest If you had cyted Cyrillus his wordes wholy as they stande in his booke they would haue made to much against you And therfore when you had sayde Ego enim dixit id est corpus meum quod comedetur resuscitabo eum Christ sayde I that is to saye my body that shall be eaten will raise him vp then you passe ouer the wordes that folowe which are
be confessed to receyue the bodye and bloud of Christ also euen into his bodye But that is not true Ergo. c. The Maior of this argument is your owne wordes and the Minor must be prooued by Scriptures and Doctours which is easie ynough to be done First our Sauiour Christ sayth Whatsoeuer entreth by the mouth Math. 15. goeth into the belly and is cast out into the draught Which thing I thinke you will not confesse to be true of the body and bloud of Christ Ergo. c. Iohn 6. Agayne Christ sayth he that eateth my fleshe and drinketh my bloude doth dwell in mée and hath mée dwelling in hym but not euerye one that receyueth the Sacrament dwelleth in Christ and hath Christ dwelling in him Ergo. c. Actes 3. Agayne Peter sayth that heauen must holde him vntill that tyme come wherein all things that the prophets haue spoken be fulfilled The Scripture ouerthroweth Watsons foundation Wherefore I conclude that by the Scriptures it is manifest that the body and bloud of Christ are not receyued into the bodyes of men by the receyuing of the Sacrament thereof And consequently that it is not really and essentially present in the Sacrament But you are not wont to credite the Scriptures vnlesse you haue the sayings of the Doctours to confirme the same vsing their wrytings as a touchstone to trie the Scriptures by where as they themselues do desire to haue their wryting tryed by the scriptures refusing to haue credit further then they shal be found consonant to the Scriptures We might therefore say that it is more then néedeth to go about to trie the touchstone by that mettall that should be tried by it Neuerthelesse to let them whose eyes ye haue bleared sée how you haue deceyued their sight I wil not stick to cite some sayings out of such among the Doctours as be most auncient and sounde in opinion wherby it may appeare that they thought not as you haue taught Basilius Magnus although not wryting of this matter Basilius De Spiritu sanct Cap. 22. yet going about to proue the holy ghost to be God sayth thus Angelus qui astitit Cornelio non erat in eodem tempore etiam apud Philippum Neque qui ab altari Zachariam alloquebatur eodem tempore etiam in coelo propriam sedem ac stationem implebat At vero Spiritus simul in Abacuc in Daniele in Babilonia operari creditus est in Cataracta cum Hieremia esse dictus est cum Ezechele in Chobar The Aungell that stood before Cornelius was not at the same time with Philip also Neyther did he that from the Altar spake vnto Zachary at the same time occupie his owne place and order in heauen But we beleue that the holy ghost did at one time worke in Abacuc and in Daniell beyng in Babilon And it is sayde that he was with Hieremie in the Dongion and with Ezechiell in Chobar Basill thinketh this to be a sufficient reason to proue the holy ghost to be God And so will all godly men confesse For no creature can occupie moe places at one time than one onely But you affirming Christs body to be really present in the sacrament doe teache that it is present in a multitude of places at once Ergo Watsons doctrine denieth the manhood of Christ you affirme it to be God and so doe yée destroy the mans nature in Christ in that ye confounde it with the deuine contrarie to that Catholike fayth that you would séeme to defende wherein we confesse with Athanasius that God man is but one Christ not by confusion of substaunce but by the vnitie of person This Basill is no newe writer as you know M. Watson for he lyued about .320 yeres after Christes ascension Origin also somewhat more auncient Origin in Math. 25. for he lyued about 200 yeres after Christ wryting vpon the .25 Chapter of Math sayth thus Quod si semper omnibus suis est presens quomodo introducunt cum Parabolae eius peregrinantem Vide vt possumus soluere hoc modo quod quaeritur Qui enim dicit Discipulis suis ecce vobiscum sum vsque ad consummationem saeculi Et item vbi fuerint duo vel tres congregati in nomine meo ibi sum in medio eorum c. Et qui in medio etiam noscientium se consistit Vnigenitus Dei est Deus verbum sapicutia iustitia veritas qui non est corporeo ambitu circumclusus Secundum hanc diuinitatis suae naturam non peregrinatur sed peregrinatur secundum dispensationem corporis quod suscepit Secundum quod turbatus est tristis factus est dicens Nunc anima mea turbatur Et iterum Tristis est anima mea vsque ad mortem Haec autem dicentes non soluimus suscepti corporis hominem cum sit scriptum apud Iohannem Omnis spiritus qui soluit Iesum non est ex Deo sed vnicuique substantiae proprietatem reseruamus If so be that he be alwayes present with all them that be his Howe doe his Parables bring him in as one that is gone into a straunge Country Marke how we may answere the questiō that is now moued Certes he that sayth to his Disciples behold I am with you to the end of the world also where two or thrée shal be gathered togither in my name there am I in the midst of them c. And he also which standeth in the midst of them that knowe him not the same is the onely begotten sonne of God God the sonne and the wisdome that iustice and that truth that is not closed in with bodily compassing According to the nature of this his diuinitie he is not gone into a straunge Country But as touching his body which he hath receyued he is gone into a straunge Country According to the which he was troubled and made heauie when he sayde Now is my soule troubled And againe My soule is sorowfull euen vnto death When we speake thus we doe not lose in sunder the manhood of the bodye which he hath receyued bicause it is written in Iohn euery spirite that dissolueth the sauiour is not of God but we doe reserue to eche substaunce the propertie thereof In these wordes of Origin it is manifest that he thought the presence of Christ with his Origin against Maister Watson to be vnderstanded of his diuine nature his absence from them of his mans nature Whervpon I conclude that Origin was not of your minde in that you say that Christs body is really essentially present in the Sacramēt August ad Dardanū Saint Austen also who lyued about .400 yeres after Christs ascension wryteth thus vnto Dardanus Noli itaque dubitare ibi nunc esse hominem Christum Iesum vnde venturus est Memoriterque recole fideliter tene Christianam confessionem quoniam resurrexit à mortuis ascendit in coelum sedet
members of one body is the effect of their sacrament of the aultar Let them take the spéeche to be in what kinde they wyll eyther playne figuratiue or hyperbolicall But you haue not yet done with Cyrill in this matter He must nowe expresse by a similitude of two waxes melted mingled togither Cyrill li. 10. Capit. 13. li. 4. capit 17. this coniunction of vs with Christ A man might aske you what this maketh to the purpose You must proue that our knitting togither into members of one body is the effect of the sacrament of the aultar But let vs weigh his wordes He sayth thus Quemadmodum si quis c. Lyke as if a man mingle c. You haue cyted the wordes of Cyrill verie truely but you haue not coated the place aright For in the .17 Chapter of the tenth Booke are no such wordes to be founde neyther is there any such matter handled there But in the .13 Chapter of the same Booke the wordes that you cite are founde And in the .17 of the fourth are founde wordes to the same effect Watsons olde tricke will not be left But in the translating of these wordes Communicationis corporis sanguinis Christi You vse one little péece of your common trick For you say thus By the communion and receyuing of the body and bloud of Christ where as the true Englishe of the wordes is thus By the communicating of the body bloud of Christ which communicating is in the faithful beléeuers of the promise of God made in Christ though the same doe neuer receiue the sacrament of the body bloud of christ If you would haue looked in the last Chapter of the ninth booke Cyrill li. 9. Capit. 45. you should haue séene what Cyrill meaneth by this worde Communicatio His wordes be these Non erat possibile aliter corruptibilem secundum naturam hominem mortem effugere nisi primum adeptus gratiam rursus particeps Dei fieret qui omnia per filium in spiritu viuificat Carne ergo sanguini communicauit id est qui secundum naturam vita est vnigenitus Dei Patris filius homo factus est mediator Dei atque hominum vt scribitur Natura Deo coniunctus ex quo est hominibus rursus vt homo c. It was not possible that man which by nature is corruptible should otherwise escape death except obtayning the first grace he might agayne be made partaker of God that doth in the spirite quicken all things by his sonne He hath therefore communicated himselfe to fleshe and bloud that is to say the onely begotten sonne of God the father which is by nature lyfe is become man the mediator of God and men as it is written being by nature ioyned to God of whome he hath his being and agayne vnto man as he is man Thus it is manifest howe euill fauouredly The accorde of Cyrill and Watson the meaning of the auncient wryters doth agrée with your purpose in cyting them in your Sermons Cyrill speaketh of the communion or felowship that man hath with Christ by his incarnation you cite him to proue the ioyning of al christians into the felowship of one body by receyuing the sacrament of the aultar as you call it Nowe let vs sée what Hilarius hath sayde in this matter Hilarius in Psalm 6. His words you say are these Per communionem sancti corporis c. By the communion of his holy body You note in the margent of your printed booke that this sentence of Hilarie is written in his Commentarie vpon the sixt Psalme When you can shewe vs that Commentarie you shall haue the wordes that you cite aunswered Saint Hierome saith that Hilarie wrote onely vpon the first and second Psalmes the. .51 and so forth to the .62 and from the .118 to the last And in his printed workes we finde but eyght mo whereof the sixt is none Wherefore I must thinke that the great learned and godly Byshop that you speake of is your selfe or some other such as you are But if it may be found in some other part of Hilarius works what shal it make for your purpose sith these wordes may haue a good sense if we vnderstand by the first Communion that which we haue by the incarnation of our Sauiour Christ and by the later that which we haue one with another For by the communion that we haue with Christ we be placed in that communion that we haue one with another And so doe these wordes make nothing to proue that our cowpling into one body in Christ is the effect of the sacrament of the aultar But nowe that your store is well spent you vse your figure of Rhetoricke to blere the readers eye withall In such playne matter as this what néede I heape places one aboue another All the fathers are full of it How full the fathers that you speake of be of this so playne matter doth I trust sufficiently appéere in that which I haue alreadie written in the aunswere to that which you haue as yet alledged in the proufe of this matter Wherefore seing you haue not as yet proued neyther shall hereafter be able to proue eyther by the wordes of the scripture or of the auncient fathers that our knitting togither into one body in Christ is the effect of your sacrament of the aultar it is no wickednesse nor blasphemie at all to ascribe that effect to the efficient cause thereof which is God the father through his sonne Iesus Christ and the holy ghost But nowe let vs sée what other effectes you haue WATSON Diuision 26. Beside these effectes gathered out of the new Testament there be also other mentioned in the Psalmes Whereof one is that this sacrament is an armour and defence against the temptations of our ghostly enimie the Deuill as it is written in the .22 Psal 22. Chrysost in Psal 22. Euthymi in Psal 22. Psalme Parasti in conspectu meo mensam aduersus eos qui tribulant me Thou hast prepared in my sight a Table against them that trouble me By this Table sayth Chrysostome vpon this place is vnderstanded that thing that is consecrated vpon the aultar of our Lorde and Euthymius a Greeke Author sayth so also Par hanc mensam intelligit altaris mensam in qua caena mystica illa iacet by this table he vnderstandeth the table of the aultar vpon which lyeth the misticall supper of Christ which doth arme and defend vs against the Deuill which sometimes craftily layeth in wayte for vs sometimes fiercely and cruelly assaulteth vs that be fed at Christes table Saint Cyprian teacheth vs the same lesson saying Quos excitamus exhortamur ad praelium non inermes nudos relinquamus sed protectione sanguinis corporis Christi muniamus Cyprianus li. 1 Epist 2. Those persons whom we prouoke and exhort to fight against their enimies be it eyther the Deuils our ghostly
A setting open of the subtyle Sophistrie of Thomas VVatson Doctor of Diuinitie which he vsed in hys two Sermons made before Queene Mary in the thirde and fift Fridayes in Lent Anno. 1553. to prooue the reall presence of Christs body and bloud in the sacrament and the Masse to be the sacrifice of the newe Testament written by Robert Crowley Clearke MALACHIE ca. 1. Pure incense is offered in euery place and an vndefiled oblation is offered to my name for my name is great amonge the Gentiles sayth the Lorde of Hostes Seene and allowed according to the Queenes Maiesties Iniunctions ¶ Imprinted at London by Henry Denham VNIVERSIS SINGVLAtim nostrarum Academiarum Theologis Robertus Croleus sacrae Theologiae studiosus S. O. Aeternam EQVIDEM VIRVM christianae Religionis hostem non vulgarem aggressus viri grauissimi quos mallem huius nostri certaminis Iudices constituere quam vos qui omni diuinarum scripturarū cognitione praediti estis maximè Vos inquam incliti huius regni lumina vtriusque nostrae Academiae theologos intigerrimos christianaeque pietatis alumnos maximè pios Vos igitur omnes inuoco testes fidelissimos nostraeque litis arbitros aequissimos in omni difficultate nostra incorruptissimum vestrum Iudicium appello Vos etenim scitis vos inquam qui sacra volumina iam diu cum ingenti foenore triuistis pugnam hanc nostram esse vtilem christianae Reipublicae maximè necessariam Agitur enim de praecipuis christianae Religionis dogmatibus de praesentia scilicet Christi in Caena de iugi christianorum sacrificio Realem substantialem corporalem esse contendit ille ego non nisi veram spiritualem sacramentalem probo Ille scripturarum antiquorum patrum testimonijs nititur eisdem ego telis iugulum eius peto Missam vocat ille Ecclesiae christianae sacrificium ast ego glorificationem nominis Dei per christianorum obedientiam illud esse assero Vter rectius de his rebus sentiat vter probabilius scribat Vestrum iam esto Iudicium Scio esse non paucos qui me temerarium audacem petulantem dixerint quòd ego tam eruditulus homuncio tantum virum tamque omnium iudicio eruditissimum tam petulanter appetere sim ausus Multos esse me multò doctiores prudentiores atque longè subtiliores qui per quindecim iam integros annos hanc prouintiam suscipere noluerunt quam ego nulla doctrina nulla prudentia nulla solertia munitus temere suscipere non vereor Quibus sic responsum esse velim Me nec aduersarij huius potentiam timere neque imbecillitatem meam respicere Tantum in nomine Dei Israelis eius prelium ineo eiusque hostem populique eius conuitiatorem blasphemum superbumque prouocatorem impeto non dubitans quin sit futurum vt ille aut palmam porrigat aut truncus iaceat Quòd multi magis docti prudentes solertes hactenus cum isto congredi noluerunt mea nihil refert non enim metu magis quà m contemptu abstinuisse mihi videri debeant quāquam sint qui mihi persuadere sunt conati bonum esse crabronem non irritare rabiosum canem è somno exitare Esto sit crabro sit canis rabidus leo rugiens ego tricipitem illum Cerberum diu diuinae prouidentiae certitudini horribiliter oblatrantem per biennium iam silere coegi quis est Rhilistaeus iste incircumcisus vt meo calamo non prosternat eum Dominus exercituum Arrogantiae meae ascribant qui velint quod ego tam pusillus hoc tantum facinus aggredior si abstulerit Dominus opprobrium populi sui nihil est quòd ego quaeram amplius Ast vafer est veterator callidus ad omnem fallaciam maximè instructus Sit ita Ego eius causam ago qui versutos in versitia sua comprehendere potest vult Intrepidè igitur ego incircumcisum hunc Philistaeum in nomine Dei Israelis oppugno Ipse enim est qui suae Religionis hostes vniuersos prosternet conculcabit conteret Vos igitur adeste Iudices aequissimi estis enim meo Iudicio dignissimi faciteque vt vincenti palma porrigatur vt Deo optimo maximo vniuersa gloria tribuatur Valete Et studiosi studiosis fauete Ex Aedibus meis in vico australis opificij iuxta Londinum quarto Iduum Septembris Anno salutis nostrae 1569. Vester Robertus Croleus TO THOMAS WATSON Doctor of Diuinitie Robert Crowley Student of the same vvysheth as to hymselfe the holy Spirite of God to direct him in all Godly studie TWO THINGES CHIEFLYE moued me to take in hande to aunswere your two Sermons which you preached before Queene Marie and caused to be set forth in print in the yere of our Lorde 1554. One is for that the estimation that you haue in the Popes Church is such that whatsoeuer is knowne to be of your doing is of that sort thought to be so learnedly done that none can be founde amongst vs able to aunswere any part thereof I therefore much inferior to many of my minde in Religion haue enterprised to encounter with you hauing now by Gods prouidence a time of more leasure therevnto than at any time since my returne out of Germanie I haue had Wyshing that you hauing the lyke leasure might be licenced to replie to this aunswere as you are able that by the trauaile of vs two nowe being at leasure the truth of the matters that you entreate of might be made plaine to such as woulde reade our wrytings and seeke for knowledge by our labours The other is the subtile handling of the matters that you intreate of which may easily disceyue the simple Reader and astunnish the learned that hath not seene and weighed the places that you alledge for your purpose The subtiltie whereof I haue set open in such sort that none can be disceyued by you but such as be perswaded that it is vnpossible for you to lye or for me to write a truth I knowe we may both erre and therefore I would wishe that the readers of our writings should set aside all affections giue credit to neyther of both further then they shall by our wrytinges he made vnderstand that it is the truth that we teach As touching your person you are to me vnknowne as I thinke I am to you but what minde you were of in religion when you made these Sermons I can not but know by reading and considering of the same as you also must needes know what minde I am of if you will in like maner read and consider this mine aunswere According as Iesus Christ hath taught I doe loue both your soule and body and doe wishe both to be saued by the bloud of that vnspotted Lambe that by his death and bloudshedding hath paide a sufficient raunsome for the sinnes of the whole worlde The errours that you haue taught I doe vtterly
we shall be able to fight against euen to the death Our receyuing of Christ therfore is spirituall into the soule by fayth and into the body or by the senses sacramentally that is in suche sort as by the receyuing of Sacramentes we maye receyue the things signified by the same In Baptisme therefore we doe by beléeuing the promise of God made in Christ receyue him into our soules to washe and purge the same of all sinne and the verie senses of our bodies doe vnderstand the same when we doe by them consider the nature and vse of the creature water wherin our Sauiour Christ hath instituted that holy Sacrament which is to purge and clense from all filth all those things that be washed therein In like maner in the Lords supper when we beleue the wordes of Christ written by Saint Iohn Ego sum panis ille qui de coelo descendi qui edit de hoc pane viuet in aeternum I am that bread which came downe from heauen Iohn 6. he that eateth of this bread shall liue for euer then doe we by fayth receyue Christ into our soules and the verie senses of our bodies doe perceiue and our common sense doth vnderstande that as the creatures bread and wine wherein this Sacrament is instituted doe strengthen and chéere mens hartes euen so the body and bloud of our Lorde and Sauiour Iesus Christ doe strengthen comfort and make chéerefull the soule of man And further we doe euen sensibly perceyue in Baptisme our buriall with Christ to the worlde and worldly delightes and our resurrection with him to newnesse of lyfe And in the Lordes supper our knitting togither into one bodye whereof Christ is the head According to that which Austen teacheth in that sermon that he intitleth Of the sacraments of the faithful We teach not therfore that they be vaine emptie signes August ad Iaenuarium lib. 1. but we hold that they be most effectual in significatioÌ„ as Austen writeth to Ianuarius Nowe where as you saye that by the power of almightie God assisting the due administration of the Priest Christ is become present in the sacrament after your maner we knowe no such due administration as you meane of I am sure That is dashed full of crossings and trurnings doukyngs and starings in Maskers apparell But we know and acknowledge that order of ministration that Christ appointed the Apostles vsed to be the due order of ministration And the Gods almighty power doth assist that ministration so that the worthy receyuers that is such as be members of Christs body are spiritually sacramentally partakers of Christ and doe receyue into their soules whole Christ both God and man according as the holy scriptures and holye Fathers doe teach without any transubstantiating or chaunging of the substaunces of the creatures bread and wine WATSON Diuision 9. For seing the substaunce of our Sacrifice of the newe Testament is the very reall and naturall body of Christ as may be proued by many Authorities Cyprian li. 2. Epist 3. Saint Cyprian sayth In sacrificio quod Christus est non nisi Christus sequendus est In that Sacrifice that is Christ no man is to be folowed but Christ Here he saith that Christ is the Sacrifice that we offer to almightie God Also Saint Basyl writeth in his forme of Masse Basil in Missa Tues qui offers offerris qui suscipis impartis Christe deus noster O Christ our God thou art he that both doest offer and is offered that both giuest the offering and receaueth Saint Basyll by this meaneth that the Sacrifice which the Church offered to God is Christ himselfe who in that he is the head of his body the Church is one offerer with the Chuch and so is both offerer and offered as Basyll sayth Lykewise Saint Ambrose wryting of the inuention of the bodies of two glorious Martirs Geruasius and Prothasius of the burying of them vnder the aultar sayth thus Amb. lib. 10. Epist 85. Succedant victimae triumphales in locum vbi Christus hostia est sed ille super altare qui pro omnibus passus est isti sub altari qui illius redempti sunt passione Let these triumphing Sacrifices meaning the bodies of the Martirs go into the place where Christ is a Sacrifice But Christ is a Sacrifice aboue the aultar who suffred for all men these two vnder the aulter that were redeemed by his passion Of this place I note my purpose which is that the Sacrifice of the Church and newe Testament is the very reall body and bloud of our Sauiour Christ which is also testified by Chrisostome in his Homely he wryteth of the praise of God in these wordes Chrysost hom de Laude Dei Vereamini mensam quaue desuper victima illa iacet Christus scilicet qui nostri causa occisus est Feare and reuerence that table aboue the which lyeth that Sacrifice that is to say Christ which for our cause was slayne By which wordes Chrisostome declareth his fayth that the Sacrifice of the Church is Christ and also that Christ is not onely in heauen as some men damnably beareth you in hande but is placed lying aboue the Fable of the aultare as the substaunce of our Sacrifice And in an other Homely he wryteth Idem homil De Enâ—â—â—ijs Mensa mystâ—rijs instructa est agnus dei pro te immolatur The Table is furnished with misteries the Lambe of God for thee is offered teaching vs that the holy misteries wherewith the Table of our aulter is furnished be the bodye and bloud of Christ that is to say the Lambe of God which is also then offered for vs. August lib 9 Confes Ca. 12. Saint Augustine is full of such sayinges as wryting of his mothers death how that he wept nothing for hir all the time the Masse was saide for hir Soule which he expresseth by these wordes Cum offerretur pro ea sacrificium praecij nostri When the Sacrifice of our price was offered for hir I leaue out al the rest of the sentence contented to allege onely this that proueth the sacrifice which is offered by the Priest for the dead to be our price which is and can bee nothing else but the body and bloud of Christ which he gaue vpon the crosse as the price of our redemption August lib. Senten prosp But playnest of all he wryteth in a Booke intituled Liber Sententiarum prosperi Which Booke is alledged of Gratian in the decrees in these wordes Hoc est quod dicimus quod modis omnibus approbare contendimus sacrificium Ecclesiae duobus confici duobus constare visibili elementorum specie inuisibili Domini nostri Iesu Christi corpore sanguine Sacramento re SacrameÌ„ti id est corpore Christi This is that we say that we labour to prooue by all meanes that the Sacrifice of the Church is made and
intelligi corporis membrorum suorum In Iohā tract 26. quod est sancta Ecclesia in praedestinatis vocatis iustificatis glorificatis sanctis fidelibus suis His wyll is that this meat and drinke should be vnderstanded to be the societie or felowship of his body and members which is the holye Church which consisteth of his predestinated called iustified and glorified saints and faithfull ones To these is the promise of grace made and confirmed by sacraments These beléeuing the promise doe worthily receyue the sacraments And these being preuented by death before they can come to the vse of the outward and visible sacraments shall haue lyfe euerlasting bicause they are elected in Christ before the beginning of creatures Luther and such as be of his sect WATSON Diuision 19 as taking his dreames for the ground of their fayth were much pressed with this argument deduced of the propertie of the sacrament and sawe playnely that it could not be a sacrament of the newe Testament except it had a promise annexed to the worthy vsing of it And yet for all that he would not condiscend to say as the Church sayth that Res sacramenti the thing of the sacrament signified and not conteyned which is the vnitie of the mysticall body were that grace which by Christ in S. Iohn was promised to the worthy receyuer of it but went and sought about for another promise and after much pooreyng at last he brought forth a promise as he thought meete and conuenient which is the wordes of Christ Quod pro vobis tradetur Which shall be giuen for you And in thys point 1. Cor. 11. he shewed with what violence he handled other matters of our fayth that in this great matter so much ouershot himselfe First with what face could he call that a promise which hath no apparaunce of anye promise but that the wordes in latine be spoken in the future tense which in Greeke be written in the present tense both in S Paule and in Saint Luke Quod pro vobis datur Which is giuen for you And if they were spoken in the future tense as they were not yet they be wordes not promising a thing to be done but declaring what shall be done And further if we should graunt them to be wordes of a promise yet they promise not the grace of the sacrament which is to be giuen to the worthy receyuer For the passion of Christ or the gyuing of Christs body vpon the crosse is not a grace giuen by the sacrament to the receiuer but it is that worke that hath deserued grace to bee giuen by the sacrament for all our sacraments take their vertue of the passion of Christ doe not promise the passion of Christ This may suffise for this short time to shewe vnto you the folly of these men that neyther wot nor care what they affirme in these weightie matters I could saye more in it but that I haue more necessarie matter behinde to be sayd Augst in Ioh. tract 15. In Psal 138. Saint Austen in dyuers places and other auncient Authors haue this doctrine in their bookes Elatere Christi fluxerunt duo sacramenta Two sacraments did issue forth of Christs side And in those places he teacheth vs by comparing the creation of Eue the wyfe of Adam the first man and of the Church the spouse of Christ the second man Lyke as God casting Adam into a sleepe tooke forth a bone out of hys side and thereof builded and created him a wyfe euen so when Christ did sleepe by death vpon the crosse vpon water and bloud that came forth of his side when it was opened with a speare God did forme and builde the Church the spouse of Christ in that by water we be regenerated by bloud we be redeemed and nourished Nowe concerning our purpose if two sacraments came out of Christes side we are sure there came out no wine except ye will say the wine of the true vine which Christ shal neuer drinke with vs any more but after a newe sort in the glorie and kingdome of his father Therfore it must needes be that our sacrament is Christs bloud and not wine CROWLEY If you had tolde vs when and where Luther wrote or spake that which you charge him with here something might haue béene sayde to the matter eyther in noting his fault or yours or both But for as much as you doe but saye it I wyll neyther defende Luthers doing therein nor condemne it but passe it ouer tyll ye tell where when and by whome he was so pressed But for your owne dealing I must néedes note that you are verie forgetfull sith yée doe so straightly charge him as with a great fault for that the lyke whereof is to be found euen in your owne assertion concerning this matter Watson is faultie in that which he reprehendeth in Luther The fault that you finde with Luther is for that he alledgeth a promise made in wordes of the present time or tense as you terme it And haue you forgotten what tense Christ spake in when he saide Qui manducat meam carnem bibit meum sanguinem in me manet ego in eo Men say it is a great fault for a man to be found faultie in that thing wherewith he himselfe findeth fault Well if you will promise that you will doe no more so I could be content to winke at this fault Aduertising you to looke better vpon saint Iohns Gospell where you shall finde as I haue sayde before that he which eateth Christ shall liue by the meanes of Christ Here is a promise made to him that eateth Christ not sacramentally onely but by fayth As appéereth by the wordes that Christ spake before saying he that beléeueth in me hath lyfe euerlasting This may suffise for aunswere to that great fault that you finde with Luther till you tell vs where and when he committed that fault c. As touching the doctrine that you say saint Austen and other auncient Authors haue in dyuers places I know saint Austen hath the wordes but the doctrine that you would confirme by the wordes is not saint Austens but yours You cite the fourth treatise of Austen vpon Iohn but in that treatise is not one worde that soundeth any thing that waye You therefore or else your printer haue misreported the place I suppose you would haue noted the .xv. treatise where saint Austen sayth thus Adam qui erat forma futuri praebuit nobis magnum iudicium sacramenti Imo August in Ioh. tract 15. Deus in illo praebuit Nam dormiens meruit accipere vxorem de costa eius facta est ei vxor quoniā de Christo in cruce dormiente futura erat Ecclesia de latere eius de latere silicet dormientis Quia de latere in cruce pendentis laucea percusso sacramenta Ecclesiae profluxerunt Adam which was the shadow or ymage of one to
come did giue vs a great tokē of a sacrament or hid secret Yea rather God did giue it vs in him For in his sléepe he obtayned a wyfe and of his owne ribbe there was made a wyfe for him Bicause that of Christ sléeping vpon the crosse the Church should be made of his side that is to saye of his side whilst he was sléeping For the sacraments of the Church did flowe out of his side which was pearsed with a speare whilst he hanged on the crosse These wordes of saint Austen haue some shewe of that which you cite but they are not the same wordes neyther can haue the same sense that you would those wordes should haue As may well appéere by the wordes that saint Austen addeth immediatly after saying Sed quare hoc dicere volui fratres Quid infirmitas Christi nos facit fortes c. But wherefore would I speake this sayth saint Austen Bicause the weakenesse of Christ doth make vs strong A great ymage was it that did there proceede or go before For God might haue taken from the man fleshe whereof he might haue made the womā And it séemeth that it might haue as it were agréed better For the sex that was made was the weaker and the weakenesse should rather haue bene made of the fleshe then of the bone For in the fleshe the bones are the strong part He did not take from man fleshe to make a woman of but he did take a bone And when a bone was taken out a woman was made therof and flesh was filled vp in the place where the bone was God was able to haue restored a bone for the bone that he tooke out he was able to haue taken out flesh to haue made the woman and not a ribbe what did it therefore signifie The woman was made of a ribbe as being strong and Adam is become fleshe as being weake Christ and the Church His infirmitie is our strength Thus farre saint Austen As many as wyll may by these wordes vnderstande what Saint Austen ment by those wordes that go before wherevpon you would conclude that the sacrament which you terme the sacrament of the aultar is not Wine but bloud For in these wordes saint Austen sheweth his meaning to be farre otherwise He doth in diuers places of his wrytings vse this maner of speaking but in euerye of those places hée doth by playne wordes shewe himselfe to minde nothing lesse then to teache that the sacrament of the body and bloud of Christ The scope of saint Austens doctrine is not bread and wine but bloud onely His meaning was as it maye be iustly gathered of his wordes to teach that our sacramentes take their worthynesse of none other thing then the worthynesse of the death and bloudsheding of our Sauiour Christ and that the infirmitie of oure nature in Christ is become our strength in him It séemeth to me a straunge maner of reasoning that you vse when you saye that for as much as there came no wine out of Christs side therefore our sacrament is not wine but Christes bloud If you will giue me leaue to reason after that sort I will proue yet once againe that the Church hath but two sacraments For saint Austen sayth that the sacraments of the Church did flowe out of Christes side and you say two sacraments did flowe out of his side that is to saye water and bloud Therefore I conclude that the other fiue be no sacramentes for they flowed not out of Christes side Yea I will by this maner of reasoning proue that these two sacraments are not whole sacraments neyther For the word and fleshe flowed not out of Christes side but without the worde and fleshe these two sacraments be not whole sacraments Ergo they be but maymed sacraments Saint Austen sayth In Iohannem tract 80. Detrahe verbum quid aqua nisi aqua Accedit verbum ad clementum fit sacramentum Take away the worde from the water and what is the water other then water The word commeth to the element and so is it made a sacrament And in the other sacrament except you haue two creatures bread and wine or as you terme them flesh and bloud it can be no perfite sacrament Yea and the word of fayth is necessarie here also For as saint Austen sayth in the same place Hoc verbum fidei tantum valet in Ecclesia Dei◠vt ipsum credentem offerentem benedicentem tingentem etiam tantillum mundet infantem c. This worde of fayth is of such force in the Church of God that by it he doth make cleane the beléeuer the offerer the blesser yea and him that baptiseth the little infant although it be not yet able to beléeue with the hart vnto righteousnesse and confesse with the mouth to saluation Watson concludeth fondly A fond maner of conclusion is it that you gather therfore M. Watson of the flowing of water and bloud out of Christes side For you doe not onely denie your holy fathers fiue sacraments but also mayme the other two Yea you make the baptisme that was ministred before the death of Christ and the sacrament of Christs body and bloud that was ministred at his last supper to be of none effect And last of all you affirme that part of the sacrament to be the whole sacrament which you and your sort doe withholde from all Christians that be not massing priestes WATSON Diuision 20 Beside these circumstaunces and arguments deduced vppon the scripture there be also other of no lesse strength then these able to confirme anye true christen man in the faith of the reall presence of Christes body and bloud in the blessed sacrament And these be the effectes of the sacrament expressed in the scripture which be so great so glorious so excellent and heauenly that it were great blasphemie to ascribe the same to bread and wine which be onely the workes and effectes of almightie God and of such creatures onely as Gods son hath taken and vnited to himself in vnitie of person which be the body and bloud of our Sauiour Christ The first effect is that our Sacrament is the confirmation of the newe testament as saint Mathew and saint Marke also doe write Math. 26. Mar. 14. Hic est sanguis meus noni Testamenti this is my bloud of the newe Testament that is to say which confirmeth the new Testament as all holy wryters doe expound Lyke as the bloud of Calues did confirme the olde Testament Exod. 24. as the booke of Exodus doth declare so the bloud of Christ our priest and sacrifice doth confirme the newe Testament which Testament bicause it is eternall and shall neuer haue ende is confirmed by the eternall bloud of the Lambe of God that euer is receyued and neuer consumed and not by any corruptible bloud or any other creature of lesse value and efficacie In the olde lawe and also in saint Paule it is sayde
are reuiued from death c. For it is plaine by that which I haue cyted out of the same Chapter of Cyrillus that he meaneth to teache that the receyuing of the outwarde sacrament of the body and bloud of Christ is all one with the eating of the Passouer Lambe in Egypt Lib. 11. Capit. 27. One other place you haue founde in Cyrillus But by lyke your conscience tolde you that it serueth not so well for your purpose as you would wishe and therefore you doe but teach Cyrill to speake after you in English a tongue that he neuer vnderstood but if he were nowe lyuing Watson teacheth Cyrill to speake Englishe and should vnderstande howe you haue handled him therein he would I doubt not giue you worthy thankes And that other men of iudgement and knowledge may iudge betwéene Cyrill and you I will cite his wordes in latine as Trapezontius hath translated him out of Gréeke Nexus igitur vnionis nostrae ad Deum Patrem Christus est nobis quidem vt homo Deo autem Patri vt Deus naturaliter vnitus Non erat enim possibile corruptioni subiectam hominis naturam ad immortalitatem conscendere nisi natura immortalis atque incommutabilis ad eam descendisset ac communione participationeque sui a mortalitatis nostrae terminis ad suum bonum reformatos eleuaret Christ therefore sayth Cyrill is the bonde of our vnitie with God the father Who is naturally vnited vnto vs as a man and vnto God the father as God For it was not possible for mans nature being subiect to corruption to clyme vp to immortalitie except the immortall and vnchaungable nature had descended vnto it and by the communion and participation of it selfe lifted vp from the bondes of our mortalitie such as be reformed or fashioned a newe according to the goodnesse of that nature Nowe let all men that haue eyther learning or wyt iudge how faithfully you deale with Cyrill when you say in his name Except the immortall nature of Christ doe reforme and promote it from mortalitie to lyfe eternall by participation of his mortall fleshe For who séeth not that Cyrill doth there speake of that immortall and vnchaungable nature in Christ which came downe from the throne of maiestie in heauen to take our mortall nature vpon him that he might frame and fashion vs lyke vnto himself And so exalt vs aboue the boundes of our mortall nature Which thing he did by receyuing our nature vnto himselfe and gyuing his nature vnto vs. And so is he the bond whereby we are fastened to God But this is the maner of all your sort in cyting the sayings of the auncient fathers Here perchaunce some men will stumble WATSON Diuision 23 considering that we beleeue the bodyes of yong innocentes shall rise to euerlasting lyfe which we knowe neuer receyued Christes fleshe in the sacrament But their doubt in this point may sone be resolued if they consider that scripture and the olde fathers speake after the ordinarie working of God making no preiudice to the absolute power of God who oftentimes giueth the proper grace of the sacraments before the outwarde receyuing of the same As for example Without baptisme in water and the holy Ghost no man can enter into the kingdome of heauen Iohn 3. as S. Iohn wryteth Yet we read that the theefe on the right hande of Christ was saued and neuer baptised and many conuerted sodainely to our faith were made martyrs before they could come to baptisme in water And saint Ambrose thinketh Valentinian the Emperour to be saued which dyed in his iourney before saint Ambrose which he sent for could come vnto him And therefore though baptisme be necessarie and the ordinarie dore to saluation yet the proper grace of baptisme is sometimes giuen by Gods extraordinarie and absolute power to such as without contempt of the sacrament by their wyll and earnest desire receyue the sacrament of baptisme though not in deede euen so they that be baptised and haue an earnest desire and longing to receyue Christs body and bloud in the sacrament and by some violence or impediment are letted to receyue it in deede or such children as by baptisme haue faith infused into their hartes and are preuented by death before they can prooue and trie themselues which probation saint Paule seemeth to require before the receypt of Christes body hauing no contempt nor refusal of the same 1. Cor. 11. but depart in the faith of Christ These I saye receyue the grace of the sacrament which is the immortalitie of their bodies and lyfe eternall by Gods extraordinary working without the receypt of the sacrament in deede By this little yee maye perceyue what may be further sayde to this obiection if the time and my principall matter would suffer me CROWLEY Watson is not able to aunswere his owne obiection By making and aunswering of this obiection you would haue it séeme to all men that this is all that any man can stumble at And that this one stumbling stock being remoued the way is so playne and cleare that none can stumble vnlesse it be such as wilfully will stumble in euery playne way But as you are not able to aunswere this obiection to the satisfiyng of any that knoweth and will consider what the vse of a sacrament is so may there much more be obiected whervnto you and the rest of your mind shall neuer be able to make such aunswere as may be allowed among those that haue knowledge It might be obiected that Adam and Eue with all the holy men and women that were before this sacrament was instituted and looked for the promise of God made in his sonne shall rise agayne in the last day and haue euerlasting lyfe It might also be obiected that all both good and bad shall in that day rise againe and lyue for euer eyther in euerlasting ioy or in euerlasting torments and wishing to die death shall flie from them I am sure you being a Doctor of diuinitie doe knowe this to be true wherfore I shall not néede to prooue it The wordes of Christ Iohn 5. Marc. 9. in the fift of Iohn and the ninth of Marke may suffise for the proufe of both All that be in the graues c. And their worme dyeth not neyther doth the fyre go out c. But let vs sée howe you haue aunswered this obiection You say that this doubt may sone be resolued if men will consider that the scripture and the olde fathers doe speake after the ordinarie working of God making no preiudice to the absolute power of God But how haue you proued that I graunt that the scripture and the fathers doe so speake doe make no preiudice to the absolute power of God Shall we thinke therefore that if the resurrection of our bodies and euerlasting lyfe be one of the effectes of the sacrament of Christes body and bloud he must néedes vse his absolute
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
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
perteyneth to his owne nature Of this wryteth S. Cyprian Sed quia ebrietas dominici calicis sanguinis non est talis qualis est ebrietas vini secularis Cyprian li. 2. Epist 3. cùm diceret spiritus sanctus in Psalmo Calix tuus inebrians addidit perquám optimus quòd scilicet calix dominicus sic bibentes inebriat vt sobrios faciat vt mentes ad spiritalem sapientiam redigat vt à sapore isto seculari ad imtellectum Dei vnusquisque resipiscat But bicause the dronkennesse of our Lords cup and bloud is not such as the dronkennesse of worldly wine when the holy ghost in the Psalme sayde Thy cup that maketh men dronke he added is very godly and excellent bicause the cup of our Lorde doth so make the drinkers dronke that it maketh them sober that it bringeth their mindes to spirituall wisedome that euerye man may bring himselfe from this drowsinesse of the world to the vnderstanding and knowledge of God To this intent saint Ambrose wryteth in dyuers places Ambros in Psalm 1. as vpon the first Psalme At vero Dominus Iesus aquam de petra effudit omnes biberunt and so forth The place is long and for auoyding of tediousnesse I shall faythfully rehearse it in Englishe But our Lorde Iesus brought water out of the stone and all dranke of it They that dranke in figure were satiate they that dronke in truth were made dronke the dronkennesse is good which bringeth in mirth and not cōfusion that dronkennesse is good that stayeth in sobernesse the motions of the minde And he speaketh more playner in these words Ambros in Psal 118. sermone 15. Eate the meat of the Apostles preaching before that thou mayst afterward come to the meate of Christ to the meate of oure Lordes body to the deynties of the sacrament to that cup wherewithall the affection of the faythfull is made dronke that it might conceyue gladnesse for remission of sinne and put away the thoughts of this worlde the feare of death and all troublesome carefulnesse for by this dronkennesse that body doth not stumble and fall but riseth to grace and glorie the soule is not confounded but is consecrate and made holy Yet one effect more and then an ende of this matter CROWLEY The dronkennesse that the Prophet Dauid speaketh of in the .22 Psalme c. Here you séeme to haue forgotten your selfe Watson forgetteth what he hath in hande Your whole labour hitherto hath bene to prooue that the sacrament of the aultar worketh many excellent effects and so you haue made it the efficient cause of those effects But now as one that remembreth not what you haue in hande you say that it is the instrument of grace If you will abide by that then I will not striue with you for I am of the same minde that you are in that point if you haue written as you thinck when you say that it is the instrument of grace For euen as the worde of God is an instrument of grace so are the sacraments also But God whose word and sacramentes they be is the efficient cause that worketh by them as by instruments But it séemeth by that which you cite out of Cyprian and Ambrose to proue this effect that ye speake of that it was but a slip of memorie when you called it an instrument I will therfore suppose that you be the same man that you were before till I sée better lykelyhood of your sounde iudgement in this matter Cyprian hath sayde say you Sed quia ebrietas c. Cyprian li. 2. Epist 3. According to your custome you leaue out those wordes that might make the writers meaning playne Cyprian had sayd before that for as much as neyther the Apostle Paule nor an Angell from heauen might declare or teache any otherwise then Christ himselfe had once taught and his Apostles had declared he maruelled that contrarie to the Euangelicall and Apostolicall doctrine there was in some places water offered in the Lordes cup which coulde not of it selfe alone expresse the bloud of the Lorde The sacrament wherof the holy ghost doth not passe ouer in the Psalmes making mention of the Lordes cup and saying Thy cup which doth make dronke is excéeding good And the cup that maketh men dronke is surely mixed with wine for water can not make any man dronken And the Lordes cup doth make a man dronke euen as Noe was made droken when he dranke wine as it is written in Genesis And then doe those wordes that you haue cyted solow All indifferent readers maye perceyue by these wordes of Cyprian what his meaning was Not to teach that the spiritual dronkennesse is the effect of the sacrament but that the sacrament might not be ministred with water alone without wine For vnlesse it haue in it a naturall strength to make the drinkers dronken it can not expresse that is to say it can not lyuely represent the bloud of Christ which being dronken of such as bée members of his body in spirite by fayth and sacramentally in the sacrament according to his institution doth make them dronken with that dronkennesse that saint Cyprian speaketh of here And to make his meaning more playne he addeth to the ende of those words that you haue cyted these playne and manifest wordes Et quemadmodum vino isto communi mens soluitur anima relaxatur tristitia omnis exponitur ita potato sanguine Domini poculo salutari exponatur memoria veteris hominis fiat obliuio conuersationis pristinae secularis moestum pectus triste quod prius peccatis angentibus praemebatur diuinae indulgentiae laetitia resoluatur Quod tunc demum potest laetificare in Ecclesia Domini bibentem si quod bibitur dominicam teneat veritatem And as by the drinking of this common wine a mans minde is loosed and his soule set at lardge from all cares and all sorowfulnesse is sent out from the same euen so when the Lords bloud and the cup of saluation is dronken the remembraunce of the olde man may be expelled and the olde worldly conuersation forgotten and the sorowful and pensiue hart which was before oppressed with sorowe for sinne may be resolued by the ioyfull gladnesse of forgiuenesse at Gods hande Which cup may chéere him that drinketh it in the Church of the Lord when the thing that is dronken doth hold the truth of the Lorde By these wordes of Cyprian it is manifest that he meaneth of such a dronkennesse as saint Austen doth August in Psalm 22. wryting vpon the same verse of the .22 Psalme Where he sayth thus Et poculum tuum obliuionem praestans priorum vanarum delectationum quam praeclarum est And thy cup which doth make men forget their former vayne pleasures is very notable and excellent And this is according to that which saint Paule wryteth to the Ephesians saying Be ye not dronken with wine wherein is
excesse Ephes 5. but be yée filled with the holy ghost c. To helpe you to proue this effect you cite Ambrose vpon the first Psalme And to auoyde tediousnesse you will faithfully reherse his words in Englishe c. It had bene well if to auoyde tediousnesse you would haue left out all that you doe here cite out of Ambrose Or else that you had borowed a little more time with your Auditory to make his meaning better knowne to them In the beginning of the matter that saint Ambrose doth handle in the place that you cite Ambros in Psal 1. he sayth thus Hoc primum bibe Drinke this cup first And shortly after he sayth thus Prodest tibi cor habere contritum Hoc primum bibe vt sacrificium tuum accipiatur a Domino Doceat te Apostolus quid sit hoc primum bibe hoc est tribulationis poculum It is profitable for thée to haue a contrite hart Drinke this cup first that the Lorde may accept thy sacrifice Let the Apostle teach thée what this saying drinke this cup first doth meane It signifieth the cup of tribulation And after a fewe wordes he sayth Bibe primum vt sitim mitiges Bibe secundùm vt saturitatem haureas In veteri testamento compunctio in nouo laeticia est Drinke the first Testament that thou mayst mitigate thy thirst drinke the second that thou mayst drinke to the full In the olde Testament there is hartie sorowe for sinne in the newe Testament ioy and gladnesse And to auoyde tediousnesse let me faithfully rehearse in Englishe the wordes that go immediatly before those wordes that you cite Sée sayth saint Ambrose howe the Lorde hath on the hehalfe of his seruants matched the disceites of the Deuill He did with one morsell of meat disceyue one man that he might in one circumuent all But Iesus hath redéemed all with the meate of saluation that in all he might reforme him that had bene disceyued The Deuill did inuent the golden Cup of Babilon that such as should drinke thereof might be more thirstie and that bicause the drinke coulde not be pleasaunt he might allure them with the price of the Golde He began vnto them of his owne wine wherevnto he sought to haue the helpe of the metall But the Lorde Iesus did poure water out of the rock and so forth as you haue cited And to the ende of those wordes that you cite he addeth these Neyther let it moue thée that the Babilonion Cup is of Golde for thou doest drinke the Cup of wisedome which is more precious then is Gold or Siluer Drink both the Cups therefore both the olde and the new Teastament For in eche of them thou doest drinke Christ Drinke Christ bicause he is the wine Drinke Christ bicause he is the rock that vometted out the water Drinke Christ bicause he is the Fountaine of lyfe Drinke Christ bicause he is the riuer the rushing wherof doth make glad the Citie of God Drinke Christ bicause he is peace Drinke Christ bicause riuers of lyuing water doe flowe out of his belly Drinke Christ that thou mayst drinke the bloud wherewith thou wast redéemed Drinke Christ that thou mayst drinke his worde c. Nowe M. Watson if you haue not dronke so déepe of the Babilonicall cup that you be thereby fallen into the deadly slumber of Romishe obstinacie you must néedes sée that Ambrose doth not in this place meane to maintaine your assertion That is that the spirituall dronkennesse is the effect of the sacrament of the aultar But here by the way I must put you in remembraunce of citing such places as fight against your priuate Masses and halfe Housels But you haue yet another place Ambros in Psal 118. Ser. 15. where Amborse speaketh more playnly and sayth Eate the meate of the Apostles preaching c. Ambrose wrote them thus in Latine Dicit ad Discipulos date illis vos manducare ne deficiant in via Habes apostolicum cibum manduca illum non deficies Illum ante manduca vt postea venias ad cibum Christi ad cibum corporis dominici ad epulas sacramenti ad illud poculum quo fidelium inebriatur affectus vt laetitiam induat de remissione peccati curas seculi huius metum mortis solicitudinesque deponat Hac ergo ebrietate corpus non titubat sed resurgit animus non confunditur sed consecratur He sayth to his disciples Doe ye giue them to eate least they faint by the waye Thou hast the meate that the Apostles gaue eate that and thou shalt not faint Eate that meate first that thou mayst afterward come to the meate of Christ to the meate of the Lordes body to the delicacies of the sacrament to that cup wherby the affection of the faithfull is made dronken that it may put on ioy for the remission of sinne and laye off the cares of this worlde the feare of death and troubles of minde The body doth not stumble with this dronkennesse but it ryseth againe the minde is not confounded but consecrated The meat that the Apostles did minister Math. 28. Marc. 16. was the word and the sacraments For this was their commissiō Ite in mundum c. Go into all the worlde and preach the Gospell to all creatures c. And saint Paule saith Sic nos aestimet homo c. 1. Cor. 4. Let a man so estéeme vs as the ministers of Christ and Stewards of Gods mysteries Wherefore Ambrose teaching vs to eate the Apostolicall meate first that we may afterward come to the meate of Christ can not meane of that meat that is receyued either by the eares or by the mouth but by faith into the hart and soule Which is as Ambrose sayth here the delicacie of the sacrament and the cup that maketh the affection of the faythfull dronken c. But sée you not how this place also fighteth against your priuate Masses halfe communions yea and against your maner of ministring sacraments without the preaching of the worde before But go forwarde with your matter WATSON Diuision 28 These scriptures and these effectes brought out of the scriptures and confirmed by many manifest authorities of the holy fathers doe proue euidently to any man that hath but common wit and any sparkle of grace and is not forsaken of almighty God that the substaunce of this sacrament is neyther bread nor wine but onely the body and bloud of our Lorde Iesus Christ vnited to Gods sonne in vnitie of person which is a sufficient cause able to worke in the worthy receauer these heauenly and glorious effectes which I haue spoken of already Whereby appeareth what moueth me to continue still in that faith which is so expresly taught in holy scripture which scripture also draweth and pulleth me from the contrarie false opinion Math. 7. In dyuers places it moueth me and all christen men to beware and take heede of false Prophets that come in the
substaunce of holynesse making all other things holy And here I thinke it worthy to be noted and to be opened somewhat vnto you with what sophistrie and vnlearned folye they deluded the sanctification and consecration of this sacrament Children at the Vniuersitie can tell that it is a deceytfull way of reasoning by a generall discription to exclude and driue away a special and singuler definition as they did in this case For they sayde that the consecration of the sacrament was no more but an appointing of bread and wine to an holy vse which vse they sayde was to signifie vnto vs Christes body that is in heauen and therefore some sayde that the bread was consecrat when the parishe Clarke did bring it to the Church and set it vpon the table and these were no small men but our greatest Bishops God forgiue it them other sayde it was not consecrate till the wordes of Christ were spoken but yet they noted that the Priest should not looke at the bread in the time of the pronouncing for this ende belike that they should not be disceyued that God should worke no more then it pleased them that their doctrine might some waye bee true And therfore they sayde euery man and woman might consecrate and speake the words as well as a Priest but they neuer read what Arnobius sayth Arniobus in Psalm 139. Quid tam magnificum quam Sacramenta deuina conficere quid tam perniciosum quam si ea is conficiat qui nullum sacerdotij gradum accepit What is so excellent then to consecrate the sacraments of God and what is so pernicious then if he doe consecrate that hath receyued no order and degree of Priesthood And as they erred in the time and person so they erred in the nature of the consecration making this of the same sort that all other consecrations be receauing the generall discription and denying the degrees and specialties of sanctification which be many for somethings be holy not for any holynesse that is in them but for that they be brought to the Church and dedicate to some holy vse as is the temple of God the vestures about the aultar and other things vsed in Gods seruice which things to steale and conuey is sacrilege and amongst those things there be degrees of holynesse as saint Augustine sayth Quod accipiunt Catechumini August de peccat merit remiss libr. 2. ca. 26. quamuis non sit corpus Christi sanctum est tamen sanctius quà m cibi quibus alimur Holy bread which those that be learners receiue although it be not the body of Christ yet it is holy and more holy then the meat with which we are fed daylie which also is sanctified by the worde and prayer There is also holynesse a qualitie a vertue gift of God making him in whome it is acceptable in the sight of God The soule of man is likewise sanctified holy bicause it is that substaunce and subiect wherein holynesse consisteth and dwelleth being a vessell created to Gods ymage and prepared to receaue Gods gift of sanctification holynesse And the body of a godly man is also sanctified holy bicause it is the member of Christ the temple of the holy Ghost and the house and tabernacle of the soule replenished with Gods grace and sanctification and for this reason we haue in reuerence and estimation the reliques bodyes of holy martyrs and confessors which being members of Christ were also pleasing sacrifices to Almightie God eyther for austeritie of life or for suffering of vndeserued death for the fayth or in the quarell of Iesus Christ oure Lorde The sacraments of Gods Church be iustly called holy bicause they be the instruments whereby God doth worke holynesse in the soule of man and be as causes of the same by Christes owne ordinaunce and institution But aboue all other thys sacrament of the aultar is holye being as Chrysostome sayde not onely a thing sanctified but the verie sanctification it selfe For in that it is the body of Christ by consecration whervnto is annexed the Godhead by vnitie of person it must needes be holynesse it selfe not in qualitie but in substaunce seing whatsoeuer thing is in God is also God who for his simplicitie receyueth no qualitie into himselfe but is the author and principall cause of all good qualities and graces giuen vnto man Wherefore this place of Chrysostome that calleth it sanctification it selfe can not be auoyded by no figuratiue speeches or such like cauillations CROWLEY Here you begin with a lowde lye by your leaue for there was neuer time yet wherein true christen men cared not who looked vpon them in the time of their mysteries Two lowde lyes one in anothers neck but they did shut out from the place where they did communicate all that were not thought méete to be partakers with them And if you beléeue not me looke in your Liturgies of Iames Basill and Chrysostome And then you clap another lye euen in the neck of the first saying that the Christians made a knocking and knéeling and adoration to the sacraments and that that was the thing that moued the Gentils to say that we worship many Gods and not one as we pretend But to proue this to be no lye you take saint Austen to wytnesse Who in the place that you cite sayth thus speaking to Faustus the Maniche Quomodo ergo comparas panem Calicem nostrum parem Religionem dicis errorem longè à veritate discretum peius desipiens quam nonnulli qui nos propter Panem Calicem Cererem liberum colere existimant How doest thou therfore compare our bread and cup and sayest that an errour which differeth verie farre from the truth is as good a religion as oures being more fondly disceyued then are certaine which by reason of the bread and cup doe suppose that we doe worship Ceres and Bacchus And in the same Chapter he sayth Sicut enim à Cerere libero Paganorum dijs longè absumus quamuis Panis Calicis sacramentum quod ita laudastis vt in eo nobis pares esse volueritis nostroritu amplectamur c For euen as we are verie farre from Ceres and Bacchus Gods of the Paganes although we doe after our maner embrace the sacrament of the bread and the cup which you haue so highly commended bicause you would therein be like vnto vs euen so our fathers were farre ynough from the chaines of Saturne although they did during the time of prophecie obserue the calling or name of the Sabboth The same Gentils which had sayde that the christians did worship Ceres and Bacchus bicause they vsed bread and wine in their communion had sayde also that the people of the Iewes were appointed to be the people of Saturne bicause they obserued the seuenth day of their wéeke for their Sabboth or rest which day the heathen did dedicate vnto Saturne Saint Austen therefore
vpon this place And Lyranus who was a Iewe borne doth expound it after the letter And the ordinarie Glosse Hierony in Prouer. 23. foloweth saint Hierome who vnderstandeth by the mightie man the teacher of Gods worde and by the things set before them the worde of God c. Fearing to be long therefore you might well haue spared all this and the applying of your comparison of taking and gyuing the like agayne with boasting that it auoydeth all the trifling cauillations of figuratiue spéeches c. WATSON Diuision 33. I neede not stand longer in so playne a matter although I could alledge much more out of all the auncient fathers yea more plainer then these I haue touched if any can be playner If I did but tell the bare names of the sacrament which the aucthors giue it I should proue manifestly that it were the very body and bloud of Christ and not bread and wine Ignatius calleth it Medicamentum immortalitatis Ignatus ad Ephesios antidotum non moriendi a medicine of immortalitie a preseruatiue against death Dionisius Ariopagita S. Paules Scholer calleth it hostia salutaris the sacrifice of our saluation Dionisius Hier. Eccle. Capit. 3. Iustinus Apolo Origen in Luc. hom 38. in Mat. bo 5. Cyprianus de lapsis de caena Iustinus martyr saith it is caro sanguis incarnati Iesu the flesh bloud of Iesus incarnate which names be giuen to it of the scripture and all other wryters Origen calleth it Panis vitae dapes saluatoris epulum incorruptum Dominus the bread of lyfe the deynties of our sauiour the meate that is neuer corrupted yea our Lord himself Cyprian calleth it Sanctum domini the holy one of God gratia salutaris the sauing grace Cibus inconsumptibilis the meate that can neuer be consumed Alimonia immortalitatis the foode of immortalitie Portio vitae aeternae the portion of eternall life Sacrificium perpes holocaustum per manens a continuall sacrifice an offering alwaies remaining Christus yea he calleth it Christ The great generall counsell at Nice calleth it Agnus Dei qui tollit peccatum mundi Concilium Nicenum the Lambe of God that taketh away the sinnes of the worlde Optatus an olde author giueth it diuers names as in this sentence Quid tam sacrilegium quam altaria dei frangere radere Optatus li. 6. remouere in quibus vot a populi membra Christi portata sunt vnde à multis pignus salutis aeternae tutela fidei spes resurrectionis accepta est What is more sacrilege then to breake the aultars of God as the Donatistes did or to scrape them or to remoue them vpon the which aultars the vowes of the people that is to say the members of Christ are borne from which aultars also the pledge of eternall saluation the defence and buckler of faith and the hope of resurrection be receaued Hilarius calleth it cibus dominicus our Lordes meat Hilarius li. 8. Basilius in Missa verbum caro the worde made flesh Saint Basill in his Masse calleth them sancta diuina impolluta immortalia super celestia viuifica sacramenta Holy sacraments godly pure vndefiled immortall heauenly and giuing life What wittelesse and vngodly man would giue these names to bread and wine Saint Ambrose calleth it gratia dei Ambrosius de obitu fratris the grace of God not an accidentall grace receaued of God into mans soule but the verie reall sacrament he calleth the grace of God the which his brother Satirus being vpon the sea and his ship broken seeking for none other ayde but onely the remedy of fayth and the defence of that sacrament tooke this grace of God of the priestes and caused it to be bound in a stole which he tied about his neck and so trusting in that committed himselfe to the waters by vertue wherof he escaped drowning and afterward of a Catholike Bishop he receaued that same grace of God with his mouth Chrysost 1. Cor. 10. Chrysostome O with what eloquence doth he vtter this matter heare but this one place Ipsa namque mensa animae nostrae vis est nerui mentis fiduciae vinculum fundamentum spes salus lux vita nostra The verye table sayeth he meaning the meat of the table is the strength of our soule the sinewes of our minde the knot of our trust the foundation our hope our helth our light and our lyfe What names what effectes bee these and in an other Homely he calleth it Rex coeli deus Christus Ad Ephe. Ser. 3. the king of heauen God himselfe Christ which he sayth goth into vs by these gates and dores of our mouthes Cyrillus calleth it sanctificatio viuifica the very sanctification that giueth life Cirillus li. 4. Capit. 17. August Epist 163. And S. Augustine calleth it Pretium nostrum the price of our redemption which Iudas receaued What should I trouble you any longer in so plaine a matter Why should these holy fathers deceaue vs by calling this sacrament with so glorious high names if they ment not so but that it was but bread wine they lacked no grace that had so much grace as to shed their bloud for Christes fayth they lacked no wytte nor eloquence to expresse what they meant Thus did they with one consent after one maner alwayes speake and write by whose playne preaching and wryting the whole worlde of Christendome hath beene perswaded and established in this faith of the reall presence these fiftene hundred yres If they haue seduced vs meaning otherwise then they wrote then may we iustly saye that they were not martyrs and confessors in deede but verie Deuils erring themselues and bringing other also into errour But good people the truth is they erred not but taught vs as they beleued the very truth confirming and testifying that faith with their bloud that they had taught with their mouth And if there be anye errour it is in vs that for the vnlearned talking and witlesse sophisticall reasoning of a fewe men will headlings destroy our soules forsaking and not contynuing in that faythe whiche was taught by the mouth of Christ sealed with his bloud testified by the bloud of martyrs and hath preuayled from the beginning against the which Hell gates can not preuayle Nowe there remayneth something to bee saide concerning the thirde part which is the consent of the catholike Church in thys point but I am sorie the tyme is so past that I can not nowe say any thing of it in my next daye God wylling I shall touch it and also proceede in the matter of the sacrifice which I hope to God to make so plaine that it shall appere to them that will see and be not blinded forsaken of God to be a thing most euident most profitable to be vsed and frequented in Christs Church and that such slaunders and blasphemers as be shot against it shall rebound I hope vppon their owne
and your Popishe fathers haue laboured by the bragge of fiftene hundred yeres to disceyue all the whole christen worlde For which you shall one day drinke of the cup of Gods wrath except ye repent before ye depart hense Your if and your but will not serue you then But as you say the errour is in your selfe which woulde harken to the witlesse sophisticall reasoning of a fewe Popishe men and so runne headlong to destroy your owne soules Forsaking and not contynuing in that fayth that was taught by the mouth of Christ sealed with his bloud and testified by the bloud of Martyrs and hath preuailed from the beginning and shall continue to the ende in the dispite of Antichrist and all his members and the whole power of hell As for that which remayneth concerning the thirde point that causeth you to contynue in your Popishe fayth that is the consent of the Catholike Church as you say which to your great griefe you could not now for shortnesse of time go thorow with shall be answered in the aunswere to your other Sermon if God wyll I hope in such sort that as many as be not wilfull blinde shall sée the subtiltie of your sophistrie and for euer after defie it and your Popishe Masse also which you boast to be so profitable to be frequented in the Church of Antichrist to maintaine your multituds of ydle belyes in cloysters and else where And I doubt not but whatsoeuer you or any other hath or shall shoote against the right vse of the Lordes supper which is nowe in reformed Churches frequented shall to the glorie of almightie God rebounde into your owne bosomes to the staye of all such as God in prouidence hath appointed to be saued by the preaching of his worde That they neuer encline to your Poperie but walke warily in the truth of the christian religion leading a christian lyfe that in the ende thereof they may with Christ triumph ouer Antichrist and all his Souldiours in endlesse felicitie Which he graunt to his elect and chosen children that in hys sonne Christ knewe them before they were Amen ¶ The second Sermon Obsecro vos fratres per misericordiam Dei vt exhibeatis corpora vestra hostiam sanctam c. Rom. 12. AMONGES OTHER THINGES the last time I was admitted to speake in this place WATSON Diuision 1. I brought forth this sentence of saint Bernard written in a Sermon De epithania Pauperes sumus parum dare possumus c. Bernardus Ser. de Epiphania The English is this We be poore little may we giue yet for that little we may be reconciled if we will All that euer I am able to giue is this wretched bodye of mine if I giue that it is sufficient if not then I adde his body for that is mine and of mine owne for a little one is borne vnto vs and the sonne is giuen to vs O Lorde that lacketh in mee I supply in thee O most sweetest reconciliation Here I noted a great benefite of the oblation of Christes body to consiste in supplying that lacketh in the oblation of our bodyes that where as wee beyng exhorted of saint Paule to offer vp our bodies a sacrifice to almightie God and also doe vnderstande by other scriptures that it is oure dueties so to doe which maye bee done three wayes By voluntarie suffering the death for Christes fayth if case so require by painefull and penall workes as by abstinence and other corporall exercises for the castigation and mortifying of the outwarde man or else by the seruice of righteousnesse in that we vse the members and parts of our bodye as instruments of all vertue and godlynesse considering agayne howe there is great imperfection in all our workes and that the best of vs all commeth short of that marke which is prefixed of God to serue him with all oure heart wyth all our strength and that eyther in the worke it selfe or in the intent or in the cause or tyme or in some other degree and circumstaunce for this cause and consideration saint Bernard doth himselfe and moueth vs to ioyne the oblation of Christes body with oures wherewithall we are sure God is well pleased saying This is my sonne in whom I am well pleased Marke 7. by whose merites our oblation and other workes doe please God and not otherwise CROWLEY This place of Bernard is aunswered in the seuenth diuision of the former Sermon wherevnto I referre the indifferent reader And therefore I purposed to make one sermon of the sacrifice of Christ WATSON Diuision 2. not of that which he himselfe made vpon the crosse for oure redemption but of that which the Church his spouse maketh vpon the aultar which purpose being also before promised remaineth now to be fulfilled And entring the last time to speake of it I laid this foundation that is to say the veritie of the blessed Sacrament the bodye and bloud of our sauiour Christ to be verily and really present in it by the omnipotent power of almightie God the operation of his holy spirit assisting the due administration of the Priest and so to bee there not onely as our meat which God giueth vnto vs to nourish vs in spirituall lyfe but also as our sacrifice which we giue and offer vnto God to please him and purge vs from such thinges as may destroy or hinder that spirituall lyfe seing that Christ himselfe is the substaunce of the sacrifice of the new Testament as I haue partly shewed before and beside him wee haue none that is onely proper to vs Christen men This foundation of the reall presence I presupposed to haue bene beleued of vs all and yet I did not so rawly leaue it but declared vnto you such reasons as moued me to continue still in that fayth I was borne in which were the euident playne scriptures of God opened with the circumstances of the places in suche wise as the vaine cauillations of the sacramentaries can not delude them and also the effectes of this sacrament which be so great and so wonderfull that they can be ascribed to no other cause but onely to almightie God to such creatures as Gods sonne hath ioyned vnto him in vnitie of person as be the body and bloud of our sauiour Christ I alledged also the sayings of the holy fathers not in such number as I would haue done but choosed out a fewe which not onely declared the Authors fayth but conteyned a necessarie argument to proue our common fayth in this matter For aunswere to your handling of those matters that you speake of here CROWLEY I referre the reader to the aunswere that I haue made to that Sermon Concerning the third point WATSON Diuision 3. which is the consent of the catholike Church neyther the time then suffred to speake as behoued nor yet suffereth nowe if I should performe my promise as I intende God wylllng And for that cause I shall but
declareth the vse of the sacrament in the receypt of it with the seruice of our mouth Math. 19. as Christ commaunded saying Take eate which is a corporall eating not a spirituall beleeuing And last of all it sheweth the effect of the sacrament which is the resurrection of our bodies to eternall life for because Christes body being the body of very lyfe is ioyned to our bodies as our foode it bringeth our bodies that be dead by sentence of death to his propertie which is life whereof in my last sermon I spake more at large O Lorde what harde hearts haue these men to doubt themselues or to denie or to bring in question that manifest open truth in so highe and necessary a matter which in most playne wordes hath bene taught of our sauiour Christ his Apostles and Euangelistes and declared so to be vnderstand by the holy ghost out of the mouthes of all these holye fathers whome the holy ghost did assemble and inspire with the spirit of truth to the confusion of the great heretike Arius that troubled the worlde then and also did inspire their hartes to declare so plainely the misterie of thys blessed sacrament which then was without all contention beleued of al christen men onely to preuent these heretikes that arise and spring vp nowe in these latter dayes that the worlde may see how they striue agaynst the knowne truth their owne coÌ„science the determination of the hole church being enimies of God breaking his peace and deuiding themselues from the church whose end is eternal confusioÌ„ Nowe are you come to the first generall counsell CROWLEY holden at Nice in the Citie of Bithinia vnder Constantinus Magnus In the .24 deuision of your former Sermon I haue sayde some thing to the later wordes of this sentence that you cite out of the great general counsell of Nice And in the .33 deuision of the same sermon I haue graunted as much as the words that you cite there doe teach when they be vnderstanded so as the auncient fathers do vse that like maner of spéeches But here I must tell you that in the olde allowed counsell of Nice there is no part of that which you rite here found written Wherfore the authority therof must néeds be so much the lesse But graunt that the .318 Byshops had in that counsell agréed and written euen as you haue cited must we therfore beleue that Christ is in the sacrament in such sort as you teach really and substantially c. Saint Austen in his Sermon Ad Infantes which is cyted by Beda Beda in 1. Cor. ca. 10. sayth thus Vos estis in mensa vos estis in Calice You are vpon the table you are in the Cup shall we therefore saye that saint Austen ment that those persons that he spake vnto were really substantially and bodily in the cup and on the table I thinke you will not graunt it And why will you by the wordes cyted out of the Nicene counsell bind vs to beleue that Christ is after such sort present in the sacrament As touching the maruellous touching or couching of the wordes for so I suppose you spake I can not but maruell that you could not sée howe euerye one of them serueth to expresse the truth against that which you teach First they will vs to lift vp our mindes and to consider by fayth not things that are here conuersaunt amongst vs and may be conceyued by bodily senses but that are aboue and can not be conceyued otherwise then by fayth Then they tell vs that the Lambe of God is set vpon the holy table euen as saint Austen telleth his Auditorie that they are set vpon the table to teach vs that the sacrament of the body and bloud of Christ is not a bare and naked signe but effectuall to the worthye receyuer that is to such as beyng members of Christ are placed on the table and in the cup with Christ in such sort as the Lambe of God is placed there that is spiritually and in a mysterie And after the same sort the same Lambe is sacrificed by the priestes when by their ministerie the members of Christ be made partakers of that holy mysterie and doe euen sensibly féele the effect of that sacrifice Hebr. 9.10 which that Lambe made of himselfe once for all as saint Paule wryteth Thirdly they declare that we receyuing the precious body and bloud of Christ in déede doe beléeue that it is the pledge of our resurrection Which maner of receyuing it pleaseth you to terme a reall receyuing As though the body of Christ coulde not be receyued by fayth verilye and in déede vnlesse the same be after your reall maner But I must put you in mind that you haue fowly forgotten your selfe when you say that the offering that the priest maketh in his Masse is a distinct offering from that which Christ made vpon the crosse for you shall finde manye of your friendes of a contrarie minde if ye search their bookes well But you would séeme to make bloudy and vnbloudy the difference betwéene those two sacrifices Here say you that is in your Masse he is offered of the priests not by shedding of his bloud but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is insacrificabÃliter after an vnsacrificable maner which is not a newe kylling of Christ but a solemne representation of his death as himselfe hath ordeyned Here the latter wordes doe confute the first For if the maner of offring in the Masse be such as can not be a sacrifice howe can the Masse be a sacrifice And if the Masse be but a solemne representatioÌ„ of the death of Christ how can it be a sacrifice offered to almightie God Not the Popishe Masse but the blessed supper of the Lorde the holy communion of his body and bloud is a lyuely representation of his death and passion And as your Emesenus sayth in the wordes that you cite for you haue taught him to speake congrue latine nowe vere vna perfecta hostia c. That sacrifice which is but one and is perfite in déede must not be estéemed by outwarde shewe nor iudged by the sight of the outwarde man but by fayth and the affection of the inwarde man But eyther not vnderstanding your Emesenus his wordes or else after your olde custome of purpose you corrupt him in the translation For you say This hoste and sacrifice is verily one and perfite as though Emesenus had poynted to your Masse sacrifice Where as it is playne that he meaneth of that sacrifice that is represented by the holy communion of the body bloud of Christ I may therefore vse the wordes of your owne exclamation against your selfe and such as be of your minde For whose harts can be imagined to be more hard then youres which in so manifest a matter as this doe not onely bring in question the open and manifest truth but also in alledging the words of fathers and counselles applie them
sacrifices were proper to the olde lawe so there must of necessitie be one sacrifice proper to the newe testament seing there is but one God c. I haue sufficiently aunswered in mine aunswere to the tenth deuision of your former Sermon where you haue touched it as you say here And when you say that to the vnperfect lawe there succéedeth a perfect lawe c. it séemeth that you haue forgotten that which you sayde before in the .xx. Watson forgetteth hys last sayings deuision of this Sermon where you affirme that the sacraments of the olde lawe did conferre grace Ex opere operando by the worke that was then to be wrought and nowe you say that they were but figuratiue and not effectuall working sacraments and therfore such must succéede them When you shall proue that Moses his lawe and the sacraments thereof be an vnperfect lawe and vnperfect sacraments then will I allowe your similitude But so long as you shall not be able to proue any imperfection in eyther of them I wil reiect your similitude as foolishe and vayne Galath 3. I knowe that the lawe could bring nothing to perfection because it was not ordeyned to that ende to bring things to perfection Rom. 10. Christ is the perfection of the lawe but as saint Paule wryteth to leade vnto Christ And Christ is the perfection and end of the law That is to say Christ maketh those perfect whome the lawe with the sacraments and ceremonies thereof doe bring vnto him And so that sacrifice that Christ offered once for all is the ende and perfection of all the sacrifices of the olde lawe which is no more all one in substaunce with the sacrifices of the olde lawe that you speake of then the shadowe of any bodye is one in substaunce with the body it selfe Law sacrifice priesthood c. be relatiues and as saint Paule sayth when the priesthood is translated the lawe must also be translated But what maketh this to your purpose to proue that there must néedes be in the new lawe such a sacrifice priesthood and altar as you imagine Is it not sufficient that we haue such a sacrifice Rom. 12. 1. Peter 2. Apoc. 6. priesthood and altar as Paule Peter and Iohn speak of Must we néedes haue such a priesthood sacrifice and altar as the Popes Antichristian Church hath deuised and maintaineth You must proue it more substantially before any that is eyther learned in the scriptures or godly wise will beleue you A perfect and contynuall lawe requireth a perfect and continuall sacrifice as you say and shall not that reasonable seruing of God that saint Paule speaketh of in the place that you haue taken for your theme be as perfect and contynuing a sacrifice Rom. 12. Rom. 3. as the lawe of fayth is a perfect and contynuall lawe I thinke there is none that vnderstandeth what christian religion is but the same will consent to that which I haue saide hereof For this cause say you our sauiour Christ did in his last supper institute c. you tell vs here of two seuerall vses of the sacrament of Christs body and bloud One is that it should be receyued of vs. c. This you confirme with a note in the mergine 1. Cor. 11. It is true that Paule teacheth that doctrine there Paules doctrine not so grosse as Watsons euen as he himselfe had learned of the Lorde but not in such grosse maner as you doe teach in these two fine Sermons He teacheth there that our sauiour christ did ordain that this holy sacrament should be receiued of christians in the remembrance of his death passion that being so receiued of vs it is a foode that doth nourish vs in spiritual life Otherwise it is a cōdēnation to the receiuers As for the other vse which you say is to be offered in remembraunce of Christes passion you go about to proue by doe this in my remembrance And then very well you say that you haue but simply declared it without euident proofe It had bene good that you had delt simply not so subtilly as to cite the words of Christ in such sort that it might séeme Watson dealeth not simplie that he had giuen commaundement that the sacrament of his body should be offered in sacrifice where as it is manifest by the circumstaunce of the place that he commaunded the sacrament to be receiued in the remembraunce of his death and passion But your onely assertion without proofe is sufficient to perswade an obedient Catholike c. Watsons obedient Catholikes You accompt for obedient Catholikes such onely as will captiuate all their senses and beléeue all that you say and doe to be good and godly and folow you whether soeuer you leade them though they sée plainely that you go before them into the bottomlesse pit of hell Wel let vs sée nowe how you can conuince by arguments those that will not obediently say white is black light darkenesse and good euill for such you call heretikes that denie the Church and impugne the doctrine and determination of the same WATSON Diuision 22 But to our purpose that the oblation of Christes body and bloud in the Masse is the sacrifice of the Church and proper to the new testament I shall proue it you by the best arguments that we haue in our schole of diuinity that is to say first by the institution of our sauiour Christ then by the prophecy of Malachy the prophet thirdly by the figure of Melchisedech in the olde law and this shall I doe not expounding the scriptures after mine owne head but as they haue bene taken from the beginning of the most auncient and Catholike fathers in all ages 1. Cor. 11. This sacrifice was instituted by the commaundement of Christ saying to his Apostles do this in my remembrance Our new men laugh at vs where we say that this commaundement of Christ doth proue the oblation of the sacrament But we pittie them that set so light by that they are bounden to beleue and can not disprooue seeming euidently not to regarde and way the fact of Christ and their obedience to his commaundement When Christ sayde doe this by this worde this must needes be vnderstanded all that he did concerning the institution of this sacrament Let vs now see what Christ did First he did cōsecrate his precious body bloud by blessing the bread saying this is my body this is my bloud for if this consecration be not comprehended vnder this worde Hoc this then haue we no commaundement nor authoritie to consecrate this sacrament so should we be vsurpers to doe that thing we haue no warrant to shewe for vs in holy scripture But without doubt this is so plaine that we nede say no more of it except we should vtterly denie this sacrament and the whole ministration of it which I think no man doth Secondarily Christ did offer that he did consecrate which appeareth
numerentur Attende igitur Quinta vespera fecit Dominus Coenam Discipulis dixit Accipite commedite hoc est enim corpus meum Et ita quia potestatem habebat ponere animam manifestum quòd tunc immolauit seipsum ex quo tradidit corpus suum I am able to shewe thée another reason also how the thrée dayes and thrée nightes may be numbred The Lord made his supper the fift day at éeuen and he sayd to his Disciples take eate this is my bodie And so because he had power to leaue his life it is manifest that he did then offer himselfe euen from that time wherein he gaue his body to hys Disciples Bicause sayth he our Sauiour had power to leaue his life at his pleasure it is manifest that euen then he offered himselfe when say you he deliuered to his disciples his bodie but to say as Theophilactus writeth euen then from that time wherein he gaue his bodie c. To proue that Christ had bene thrée dayes and thrée nights in the graue when he arose from death Theophilact seketh shiftes where none nedeth Theophilactus vseth this shift affirming that Christes death began at his supper so that by this mans iudgement he was but a deade man when he stoode answered before Pilate and the rest One other such shift he vsed before in the same Chapter saying that the darcknesse that happened by the Eclips that was at the time when Christ gaue vp the ghost must be taken for a night and the time that was betwéene that darknesse and the naturall night for a day But other more auncient then he and of better credite haue affirmed and well proued that by the figure Synecdoche wherby the part is named for the whole the prophecie may be well vnderstanded to be fulfilled Which figure is verye much vsed of the Prophets Wherefore I may conclude that Theophilact goeth about to teache vs that thing that other men haue taught vs before his time in better order then he doth and that you woulde make vs beleue that he teacheth vs that which he neuer ment to teache But mysdoubting the credite of Theophilact you bring in Austen for a witnesse of that which you saye Theophilact hath taught His wordes be these Vnde ipse Dominus c. For which cause our Lord himselfe c. I néede not to trouble the reader with manye wordes in prouing that you haue done great wrong to Saint Austen in that you bring him in as a witnesse of your false doctrine I will onely adde to that which you haue cited out of him those fiue wordes that doe immediately folowe the same By which fiue wordes the Reader may easily vnderstand howe well ye do apply saint Austens wordes to your purpose Austen against Watson in the same place that he cyteth The fiue words be these Quia illis omnibus ipse prenunciabatur Bicause that by all those sacrifices he himselfe was shewed or spoken of before Yea the learned reader that wil read that place of saint Austen shall easily perceyue that it maketh manifestly agaynst you For as the sacrifices of the olde testament were not the sacrifices of the Scribes and Phariseis but Gods although abused by them so are not the sacramentes of Christ your sacraments though you haue abused them but they are Christes and therefore we do according to saint Austens doctrine take them to vs in such sort as Christ did institute them leauing to you all those fond ceremonies that you haue inuented to furnishe oute Christes sacraments after your fashion Which when you haue clouted togither you call your blessed Masse Which not Christ but Antichrist hath ordeyned to bée dayly frequented in hys Church so long as God will suffer it so to be Dionisius Areopagita Cap. 3. Specul But Dionisius Areopagita was Paules scholer c. He sayth thus Quocirca reuerenter simul c. For the authoritie that this Dionisius is of I haue sayd something in the aunswere to 33. diuision of your former Sermon It forceth not much what his opinion is in this matter although you woulde haue vs to thinke that his authoritie alone is ynough But let vs sée howe you handle him in citing his wordes for your purpose You folow not the Greke but that rude and corrupt translation that goeth abroade vnder no name I must therefore trouble the Reader with the Gréeke text enterpreting the same after the true signification and vse of the wordes Dionisius hath sayde thus in Gréeke 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which in Latine is thus Watson had no leasure to looke in the Greeke Quocirca reuerēter simul sacerdotaliter post sacros Hymnos de admirabilibus dei operibus pro sacrificio pro ipsis se excusat prius ad eum piè exclamans Tu dixisti hoc facite in meam reminiscentiam In Englishe it is thus Wherefore he that is to say the chiefe Minister doth both reuerendly and priestly after the holye Hymnes concerning the merueilous works of God excuse himselfe for the sacrifice that is offered for them first crying out vnto him after a godly maner Thou hast sayd do this in the remembrance of me The Translatour that you folow knewe not bylyke that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being ioyned with the Genitiue case doth not signifie super or supra aboue but Pro for neyther coulde he put difference betwene 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the one being the Accusatiue case singuler and the other the genitiue case plurall And therefore he translateth super ipsum in stede of pro ipsis Aboue him in stede of for them And you folowing his folly doe conclude That the thing that is aboue the degrée of the priest must nedes be the bodie of Christ Thus you sée how one folly bringeth in another As you did therfore for shortnesse of time leaue al other authorities so it might haue béene more for your honestie to haue left this also and to haue concluded with S. Paule to the Hebrues Per ipsum ergo offeramus hostiam laudis semper Deo Hebr. 13. The conclusion that Watsō might with more honestie haue made id est fructum labiorum confitentium nomini eius Beneficentiae autem cōmunicationis nolite obliuisci talibus enim hostijs conciliatur Deus Through him therfore let vs alwayes offer vnto God the sacrifice of prayse that is the fruite of lips that do prayse his name Forget not louing liberalitie and the making other partakers of the giftes you haue receyued for with such sacrifices is God pleased But shamelesly you boast that you haue proued both by the institution of Christ and the consent of the Church that the Masse is the very sacrifice of the Church where as the Reader may by that which I haue aunswered easily perceyue that you haue both the institution of Christ the consent of the auncient Church and all good reason agaynst you and nothing
quod offerimus nihil aliud quam quod ille fecit facere debemus And because we do in al our sacrifices make mention of his passion for the sacrifice that we offer is his passion we ought to do no other thing then he himself did Now let the reader take this sentence hole togither iudge whether Cyprian do speak here of your Masse or of our communion If you will haue him to speake of your Masse you must reforme your Canon You must blot out al your crossings the rest of your Rubricks for Christ did vse none of al those things Neither had he disguised halowed apparell holy cup holy cloth nor holy aultar Cyprian speaketh not of the Masse It is playne therefore that Cyprian meaneth not of your Masse but of our communion which he calleth the passion of Christ because it is celebrated in the remembraunce thereof As I haue in the former part of this aunswere often proued it to be the maner of the fathers to cal the sacraments by the names of those things that they signifie Now the reader doth I doubt not vnderstand what you haue sayde and will iudge vprightly Well you make this saying of Cyprian a straunge saying and yet saint Austen doth declare the matter more plainely in these wordes Vocatur ipsa immolatio c. In the ninth deuision of your former sermon you alledge matter out of the same Austen that this is cyted out of And in mine aunswere in that place I haue shewed that it was not Austen the Byshop of Hippo but some Austen of Gratians making But let vs sée what Gratian hath sayde De Consecratio Distinct 2. Sicut ergo caelestis panis qui Christi caro est suo modo vocatur Corpus Christi cum reuera sit sacramentum corporis Christi illius videlicet quod visibile quod palpabile mortale in cruce positum est vocaturque ipsa immolatio carnis quae sacerdotis manibus fit Christi passio mors crucifixio non rei veritate sed significante mysterio Sic sacramentum fidei quod Baptismus intelligitur fides est Therefore euen as the heauenly bread which is the fleshe of Christ is after his sort called the body of Christ where as it is in déede the sacrament of Christs body that is of that body which being visible palpable and mortall was set vpon the crosse That offering also that is made by the handes of the priest is called Christes passion his death his crucifying not according to the truth of the thing but according to the signifying mystery So the sacrament of fayth which is vnderstande to be baptisme is faith You make a glose vpon the wordes of Gratian Watsons glose disproued by the commō glose but not agréeing with that glose that is published in print with the text That glose sayth Non rei veritate sed significante mysterio vt sit sensus vocatur Christi corpus id est significatur Not according to the truth of the thing but after the mysterie that signifieth that the meaning might be thus It is called the body of Christ that is the body of Christ is signified thereby I am sory that your luck is no better but still to alledge matter against your selfe But now I trowe you haue found a péece of a Psalme that will pay home Quid retribuam Domino c. Psal 115. What shall I render vnto the Lorde c. You haue founde a marueilous mysterie in this péece of this Psalme such as neither Austen nor Hierome nor any other that hath written vpon that Psalme coulde finde They al agrée that this cup of saluation is that cup of sorrow and sufferaunce The cup of saluation is tribulation that our sauiour speaketh of when he sayth Potestis bibere Calicem quem ego bibiturus sum Can ye drinke that cup that I must drinke of But you haue found that he ment of the Chalice that the priest sayth Masse withall Bylike you would with better will sup of that cup twise then once to syp of the other Psalme 75. But vpon another Psalme the same saint Austen hath said Ex ipsis reliquijs cogitationis c. Of the leauings of our cogitation that is to say of this verie memorie and commemoration c. A man would think that standing before your Prince in so solemne assemble you would haue bene well ware that the matter that you alledged out of the auncient wryters had bene applyed according to their meaning But you shame not oftentimes to apply their wordes cleane contrarie to that they ment Watsons impudencie as you doe in this place the wordes of Austen whereof I will make the reader iudge by letting him sée the hole sentence wherof you cite but one part for your purpose Austen hath written thus Cum autem non obliuiscimur munus saluatoris nonne quitidiè nobis Christus immolatur Et semel pro nobis Christus immolatus est Cum credidimus tunc nobis fuit cogitatio modo autem reliquiae cogitationis sunt qua meminimus quis ad nos venerit quid nobis donauerit Ex ipsis reliquijs cogitationis id est ex ipsa memoria quotidiè nobis sic immolatur quasi quotidiè nos innouet qui prima gratia sua nos innouauit c. And when we doe not forget the gift of our sauiour is not Christ daylie offered for vs And Christ was once offered for vs when we beleued then had we a cogitation and now we haue remnaunts of that cogitation whereby we doe remember who it was that came vnto vs and what he gaue vs. By these remnaunts of the cogitation that is by the very remembraunce he that with his first grace did renewe vs is daylie offered for vs in such sort as though he did daylie renew vs The Lord hath alreadie renewed vs in baptisme and we are become new men reioycing in hope that we may be pacient in trouble yet ought it not to depart out of our memorie what was done for vs. c. Here is not one word of that commemoration that you would haue all men thinke that saint Austen ment of when he sayde Ex ipsa memoria Of the verie memorie which commemoration you vnderstand to be your blessed Masse Watson blinded with affection But who so is not blinded with affectiō as you shewe your selfe to be and readeth the hole circumstaunce of the matter must néeds confesse that saint Austen in this place speaketh neyther of your Masse nor of our Communion but all togither of the kéeping in minde and confessing of that which we were by nature and not forgetting of that which we be made through Christ Chrysostome speaketh of the Lordes cup and sayth Chrysostom in Math. Homil. 7. Non à quam de hoc nobis fonte c. Christ out of this Fountayne c. The reader shal sée somewhat more of Chrysostomes alegorie From this table sayth Chrysostome
worthinesse but for the merites of Christes passion Consider all this good people and see whether in this doing we make our workes a newe sauiour beside Christ or no Wee beleue also that our prayer is of more efficacye and strength in the presence of Christ in the time of the sacrifice then at any other tyme. For so sayth saint Cyprian Cyprian de coena In huius corporis presentia non superuacue mendicant lachrimae veniam nec vnquam patitur contriti cordis holocaustum repulsam In the presence of this bodie the teares of a man doth not begge forgiuenesse in vaine nor the sacrifice of a contrite heart doth neuer suffer repulse And as Chrisostome sayth In illa hora dum mors illa perficitur Chrysost in Act. hom 3. horrendū sacrificium quasi sodente rege quaecūque volueris perficies In that houre whiles that christs death is celebrate and his fearefull sacrifice euen as the king were sitting vpon his mercy seat whatsoeuer thou wilt thou shalt bring to passe Chrysost ad Philip. hom 3. Stante siquidem vniuerso populo manus in coelum extendente caetu item sacerdotali verendoque posito sacrifitio quomodo deum non placaremus pro istis orantes For when all the people standeth holding vp their handes to heauen and the companie of the priestes likewise and the fearefull and honourable sacrifice is vpon the aultare how shall not we mittigate God praying for them And therfore specially then in the Masse time we pray for the whole Church for al princes and high powers for all Bishops and pastors for our selues our friendes and all that be present for peace for plenty for al that we haue nede vpon as Chrysostome wryteth Chrysost in Act. Hom. 21 In manibus est hostia adsunt Angelij adsunt Arcangeli adest filius dei cum tanta horrore astent omnes astent illi clamentes omnibus silentibus putas temere haec fieri ergo alia temer quae pro ecclesia pro sacerdotibus offeruntur quae pro plenitudine acubertate absit The host of our sacrifice is in the priestes handes the aungels be present the archangels be present the sonne of God is present When all men stand with such trembling when the aungels stand crying the other holding their peace doest thou thinke these things are done in vaine Then the other also be done in vaine both that be offered for the Church for the priestes and also for plentie and aboundaunce God forbid One notable place of Chrysostome I thinke yet expedient to rehearse vnto you concerning this matter Chrysost de in com dei natu hom 3. Vt homines ramos olearum gerentes mouere reges consueuerent eoque arboris genere misericordiam commemorant humanitatem sic angeli tunc proramis oleaginis corpus domini ipsum protendentes rogant pro genere humano quasi dicant pro his domine rogamus quos tu adeo dilexisti vt pro corum salute mortem obires animam cruce efflares pro his supplicamus pro quibus ipse tuum largitus es sanguinem pro his oramus pro quibus corpus hoc immolasti Like as men bearing braunches of Oliue trees are wont to moue kinges to compassion and with that kinde of tree do put them in remembraunce of mercy and pittie euen so the aungels then in the sacrifice time in steade of Oliue braunches holding foorth the bodie of Christ pray for mankinde as saying thus Lorde we praye for them whom thou hast so loued that for their saluation thou hast suffered death and spent thy lyfe vpon the crosse we make supplication for them for whom thou hast giuē thy bloud for them we pray for whome thou hast offered this same very bodie Now considering this felowship with aungels this humilitie of man this pacifying of God this efficacie of prayer for the sacrifice sake this knowledging of our vnworthinesse this our onely trust in the passion of Christ can any man iustly burthen vs that we make our workes a newe sauiour beside Christ Furthermore beside praying for those things we lacke we also by this sacrifice giue thākes for our redemption for the hope of our health and saluation and for all Gods gifts not onely in our wordes but also in dede the verie oblation it selfe is a reall giuing of thankes to God as Chrysostome sayth Quod erat apud eum omnibus preciosius vnigenitum pro nobis filium dedit cum essemus inimici Chrysost in Mat. ho. 26. nec dedit solum sed nostram mensam fecit illum omnia faciens ipse pro nobis donando videlicet gratiarum actores ipsa donorum suorum vbertate faciendo c. That thing that was with him most precious of all his onely sonne hee hath giuen for vs euen when wee were hys enemies and not onely hath giuen him for vs but also hath made him our table doyng himselfe all things for vs both rewarding vs and also with the plentie of his giftes making vs giuers of thankes and because man in many thinges is vnthankfull to God he in al thinges taketh vpon him our person and supplyeth that we ought to do and euen by the very nature of the sacrifice which is his bodie stirreth vs to continuall giuing of thankes for all his benefites so that our sacrifice beyng Christes bodie is both a singuler gift of God and also is a reall giuing of thankes for all his other giftes By this it euidently appeareth that nothing doth more exercise our fayth in the knowledge of our selues and god nothing doth more encrease our charitie and hope in the mercie of God then the Masse Where as Iob was wont to do for his children the Church of God our mother being careful for al hir children least any of them by negligence infirmitie or wilfulnesse haue offended dayly prayeth and maketh sacrifice for them and by that most acceptable sacrifie of hir husbandes bodie and bloud doth mittigate almightie god doth multiply distributeth vnitie Nothing more setteth forth the benefite of Christ because in thys sacrifice of the Masse wee protest to haue all thinges by Christ redemption remission sanctification and saluatiō and do aske begge of God all goodnesse by Christ knowledging that wee haue nothing to set against the wrath of God but the passion of Christ which after this maner by thys solemne representation as Christ hath instituted we dayly renue that it might bee continually celebrate by mystery that once was offered for our raunsome that because the effect of mans redemption ceaseth not but is to euery one in his time applied by continuall succession so also that the sacrifice of this redemption should neuer cease but be alwayes to all men present in grace and alwayes liue in perpetuall memorie Two vntruthes you affirme with one breath One is that in making your Masse a sacrifice for sinne CROWLEY Two vntruthes affirmed with one breath
whereby God doth stirre vs vp to continuall thankesgiuing which is the same that before he hath sayde is made our Table That is the sacrament of his bodie and bloud wherein that sonne of God that was giuen for vs is liuely represented by visible signes and we moued thereby to be continually thankfull to God for the lyfe that our soules haue by his death By this it doth euidently appeare that nothing doth more exercise our fayth in the knowledge of God and our selues nothing doeth more increase our charitie and hope in the mercy of God then doth the right vse of the holy Communion And although Iob in offering sacrifice for his sonnes did shewe himselfe thereby a louing and carefull father yet can not we acknowledge that strumpet to be our mother that will make a sacrifice of hir husbands heart bloud For Gods wrath can not be mittigated with any such sacrifice But we are the children of that mother that acknowledgeth hir selfe and all hir Children to be alreadie washed and made pure and cleane by the bloud of hir husband which he in his owne person offered to make both hir and all hir children cleane thereby And there is nothing that doth more set forth the benefite of Christ then doth the right vse of the sacrament of this death and bloud shedding For in it wée protest that we haue all thinges by Christ and so forth as you haue sayde of the Masse Which is a méere mans inuention and no ordinaunce of God The other obiections I will but shortly touch for they be of no strength or authoritie one is this WATSON Diuision 31. There is no mention nor no one worde of any oblation in the supper Ergo Christ made no oblation there a goodly reason So there is no mention made neyther of Christes owne mouth nor of any the Euangelistes concerning the oblation of the Paschall lambe yet we knowe most certainely by the olde Testament that the Paschall Lambe was neuer eaten but it was offered before which we are sure Christ did obserue litterally till the truth of that figure were established And also what is more sure then that Christ offred himselfe vpon the crosse and yet neyther Christes owne wordes nor any of the foure Euangelistes wryting the story of the passion make any mention in playne and expresse termes of oblation or offering Though we know it by other scripture sufficiently But their collection is all false they should haue concluded thus Ergo if there any oblation it is reall and not vocalle and so it is in deede Luc. 22. and therefore Christ sayde Hoc facite doe this as ye see mee doe But in the forme of our Masse there be expresse wordes of offering for the rude and ignoraunt and for the euidence of the truth Vnde memores nos domini c. Wherefore we thy seruauntes and people being mindfull of thy sonne Christ our Lorde of his blessed passion resurrection and glorious ascention doe offer to thy most excellent maiestie of thy rewardes and giftes this pure sacrifice thys holy and vndefiled sacrifice the holye bread of euerlasting life the cup of perpetuall saluation There be also other wordes of oblation folowing these words saint Basill hath them Chrysostome saint Ambrose the generall counsell holden at Ephesus the latest of these was a thousand three hundred yeres ago that it might appere that it is not newly brought in as they would slaunder it but the most auncient thing in all the Masse They reason also thus It is a commemoration ergo no sacrifice as who saye the paschall Lambe being the figure of this was not both a commemoration and a sacrifice for the Lambe was instituted to be offered for a memorie of the delyueraunce of the Iewes from the sworde of the Aungell that smote the first begotten of the Egiptians and therefore the Iewes kept this worde of offering the Lambe for a statute for them and their children for euermore Euen so this Lambe of God that lyeth vpon the table of our aultar is a sacrifice offered of vs in commemoration of our delyueraunce from the Deuill by the death of Christ In the olde Testament the first Lambe offered before their deliuery the Lambe which was offered euery yeare after in memory of the same deliuery were verye reall Lambes in deede of one nature and condition euen so the Lambe of God being Christ which Christ himselfe offered in his supper there instituting before his death what we should contynually doe after his death and that Lambe of God which we offer now in memorie of our deliueraunce be very reall Lambes of God in deede and yet not dyuers in number as the other were but all one in number nature condition and dignitie As Chrysostome sayth Chrysost ad Hebreos ho. 17. we offer daylie in commemoration of his death and the sacrifice is one not many Nor we doe not offer one Lambe now to morow another but alwayes the very same or else because it is offered in many places is there many Christs No forsooth but one Christ euery where here full Christ and there full christ one body And so foorth You frame our argument after your owne fashion CROWLEY and so are you the better able to answere it We reason thus Whatsoeuer Christ would haue vs do or beleue is in some part of the scripture so mentioned that we may plainly perceyue that it is his wyll that we should doe or beleue the same But there is no such mention in any part of the holy scripture whereby we may perceyue that it is Gods will that we should beleue that Christ offered himselfe in his last supper or that he did then institute a sacrifice wherein we should dayly offer him Ergo Christ hath not instituted any such sacrifice as you speake of As for the like reasons that you would make of the Paschal Lambe and Christ offering himselfe vpon the Crosse might bée well accepted of some of your Auditorie that were of your mind and therefore blinded by affection But as many of your readers as knowe the scriptures must néedes say that you might with more honesty haue kept them still in your bosome For who knoweth not that Christ himselfe hath sayd Non veni soluere legem sed adimplere Et qui soluerit vnum ex mandatis istis minimis minimus vocabitur in Regno coelorum I came not to breake the lawe but to fulfil it Math. 5. Iohn 14. Iohn 8. Rom. 5. Hebr. 9. And he that shall breake one of the least of these cōmaundements shall be called the least in the kingdome of heauen And againe Beholde the prince of this world commeth and in me he hath nothing at all And againe Which of you can accuse me of sinne And againe As by the sinne of one condemnation came vpon all so by the righteousnesse of one came the righteousnesse of life And againe He offered himselfe vnto God without spot c.
such as then lyued in monasteries The forger of this péece of worke did not remember how early dayes it was in saint Iames his time and therfore he supposed Monasteries had bene builded then It forceth not greatly what is found in those counterfaited Masses And for my part I wyll looke for no credite of those that wyll beléeue that Iames would pray for them that dwelt in Monasteries so long before any Monasteries were builded let that great learned councell report what they lust And if I shall say that neyther the Apostles nor any in their time did offer sacrifice to God then let no man credite me except I be able to prooue the negatiue which I confesse I shall neuer be able to doe What sacrifice the Apostles did offer to God For they did continually offer to God that acceptable sacrifice that God requireth of Christians which is their hole bodies and soules in his seruice But that they offered Christ to his father as you imagine that no wise man will beleue till you be able by scripture to prooue that affirmatiue which you shall neuer be able to do WATSON Diuision 34 There be other some that will graunt the sacrifice but denie that it is propitiatory for the sinnes of the quick and the dead And therefore they disalow the last sentence of the Masse Where the priest sayth graunt good Lord that this sacrifice which I haue offered to thy diuine maiestie be propitiable or a meane to obteyne mercy to me and to all for whome I haue offered it And surely these be most foolish of all for if it be a sacrifice it must needes be a propitiatory sacrifice taking propitiatorie as it ought to be taken not confounding the meaning of it by sophistrie but vnderstanding the diuerse acception of the word but these men dally and seduce the people with Amphibologies and doubtfull sayings Distinctions they admit none nor can not abide to haue the matter opened with a confuse generall saying slaunder the Church This is their priuate sophistry and yet they call other men sophisters that detect and open their collusions that diuide the sentence that men might see how it is true and how it is false For example They cry out of this that we say the Masse is a sacrifice propitiatory By the word Masse may be vnderstanded two things the thing it selfe that is offered and the act of the priest in offering of it If ye take it for the thing offered which is the bodye of Christ who can iustly denie but that the body of Christ is a sacrifice propitiatorie seing saint Iohn sayth he is the propitiation for our sinnes euer was and euer shall be and neuer cease so to be till our sinnes be ended Oecumenius in cap. 3. ad Romanos and death the last enimie be ouercomed in vs his misticall bodye and as Oecumenius sayth Caro Christi est propiatorium nostrarum iniquitatum The flesh of Christ is the propitiation for our iniquities But if by the worde Masse be vnderstanded the act of the priest and the vse of the sacrament as they would haue it then it is not propitiatory in that degree of propitiation as Christes body is but after an other sort And therefore I must diuide the worde propitiatory which is taken two wayes also First for that that worthily deserueth mercy at Gods hande and so the act the priest in offering is not propitiatorie of it selfe deseruing mercy as Christ doth Next for that prouoketh God to giue mercye and remission already deserued by Christ And so the oblation of the priest is propitiatory moouing and prouoking God to apply his mercy vnto vs. So praier is a sacrifice for sinnes as S. Iames saith Iacob 5. Oratio fidei saluabit infirmum si in peccatis sit remittentur ei The Prayer of faith shall saue the sick and if he be in sinne they shal be remitted vnto him And christ taught vs to pray thus forgiue vs our trespases as we forgiue them that trespase against vs. Math. 6.7 And also promised to giue vs that we aske in Christs name Then ye see that prayer being a sacrifice is a prouocation of God a meane to atteyne remission of our sinnes and therefore may be well called propitiatorie So is a contrite hart a sacrifice propitiatory and almose as appeared by the storie of the Niniuites and of Daniell Psalme 50. For all good workes that we doe both fasting prayer almose forgiuing of my neighbour is done for this ende to mittigate Gods anger against our sinnes and to prouoke him to haue mercy of vs for Christes merites Euen so the Masse taking it for the act of the priest is a sacrifice propitiatory for sinne Which I shal proue vnto you by the holy fathers Origen wryteth thus Si referantur haec ad mysterij magnitudinem Origen in Le. hom 13. inuenies commemorationem istam habere ingentem repropiationis effectum Si redeas ad illum panem propitiationis quem proposuit Deus propitiationem per fidem in sanguine eius si respicias ad illam commemorationem de qua dicit dominus hoc facite in meam commemorationem inuenies quod ista est commemoratio sola quae propitium faciat Deum If these be referred to the greatnesse of our misterie thou shalt find that this commemoration hath a great effect of propitiation If ye returne to that bread of propritiation which God hath set for a propitiation by fayth in his bloud and if ye looke to that commemoration of which our Lorde sayde Doe this in commemoration of me thou shalt finde that this is the onely commemoration that maketh God mercifull Cyprian Ser. de coena Doth not saint Cyprian call the sacrament hol aucastum ad purgandas iniquitates a sacrifice to purge iniquitie in what respect is it called so but for that it is offered to that ende And so is it called a medicine to heale infirmities for thys respect that it is receaued to thys ende Augu. ser 11. de sanctis Saint Augustine sayth likewise Nemo melius praeter martyres meruit tibi requiescere vbi hostia christus est sacerdos scilicet vt propitiationem de oblatione hostiae consequantur No man hath deserued better then the Martyrs to rest and be buried there where Christ is both the host and the priest that is to say vnder the aultare for this ende that they might attayne propitiation by the oblation of the hoste Marke the purpose I bring in this for which is to atteine propitiation by the oblation of the sacrifice and as he sayth in an other booke Sacrificium illud mirabile coeleste quod tu instituisti offerri praecepisti in cōmemorationē tuae charitatis mortis scilicet passionis August in Manuale Cap. 11. pro salute nostra pro quotidiana fragilitatis nostrae reparatione That maruellous heauenly sacrifice which thou hast
that haue most frequented it Yea they that will but enquire of the lyfe and conuersation of them that at this day be Massemongers shall soone sée how great an enimie the Masse is to the Deuils kingdome Yea though there were none other euill in them The Masse alone is able to holde vp the Deuils kingdome then onely that they say and heare Masse which is ydolatry yet were this one euill sufficient of it selfe to holde vp the kingdome of the Deuill But admit that the Masse were no ydolatry yet it is alwaies accompanied with a multitude of grosse ydolatries As the inuocation of creatures the opinion of meryting by mens owne workes the representing of God to the bodily eye by an Image made lyke a man the bowing of the knées and burning of Wax and Incense before the Images of creatures trust confidence in the holynesse of creatures made holy by men and such lyke Thus is the Masse the greatest aduersarie that the Deuils kingdome hath But least some of your Auditorie should take paynes to read Luthers booke and so perceyue that you haue not sayde truely of him you thinke to preuent that matter by speaking a fewe wordes of that part of the booke that openeth the meaning of the hole and knitting vp your tale with this exclamation O what a cloke of mischiefe is this and all grounded vpon lyes and falsehood He sayth the Deuill lyeth not when he accuseth c. And if this saying of Luther be true then there will folow a number of as great inconueniences as vpon the wordes of Dauid when he sayth Omnis homo mendax Euery man is a lyar Psam .. 115. If Luther were in this lyfe he would not sticke to graunt all that you conclude vpon that proposition that you call his principle For which of the two may be thought better the fayth of a Turke or of a Massemonger Seing the one denieth Christ in wordes denying him to be his sauiour and the other in déedes in séeking saluation by other meanes then by Christ which is to denie him And wherein shall Hieroboams priestes be found worse then the Popes Massing priestes If you wil read the prophecie of Oseas and vnderstande it you shall finde that they had as good a colour of obseruing Moses his lawe as the Popes priestes haue of kéeping Christs institution And so of the reast that you doe name damnable heresies c. Now because the time is farre past shortly to conclude I shall most humbly beseech you to consider and regarde the saluation of your soules WATSON Diuisiō 44 for the which Christes Gods sonne hath shed his precious bloud which saluation can not bee atteyned without knowledge and confession of Gods truth reueled to his holy Church and by her to euery member of her and childe of God whose sentence and determination is sure and certaine as proceeding from the piller of truth and the spirite of God by whome we be taught and assured in Gods owne worde that in the blessed sacrament of the aultar by the power of the holy ghost working with Gods word is veryly and really present the body and bloud of our sauiour Christ vnder the formes of bread and wine which is by Christes owne commaundement and example offered to almightie God in sacrifice in commemoration of Christes passion and death whereby the members of the Church in whose fayth it is offered both they that be aliue and departed perceaue plentuous and abundaunt grace and mercy and in all their necessities and calamities reliefe and succour Our most mercifull father graunt vs to persist stedfast and constant in the true Catholike fayth and confession of this most blessed Sacrament and sacrifice with pure deuotion as he hath ordeyned to vse and frequent this holye mysterie of vnitie and reconciliation that we may thereby remaine in him and he in vs for euermore To whome be all glory and praise without ende Amen To make a short conclusion CROWLEY I will ioyne wyth you in making humble request to the readers of these your sermons and mine aunswere that they will haue an earnest regard to the saluation of their owne soules for which Iesus Christ the only begottē sonne of God hath fréely shed his most precious hart bloud Which saluation can not be attayned vnto without the knowledge and confession of Gods truth which he hath by his worde reuealed to his Church and doth daylie by the faythfull and diligent ministerie thereof reueale it to euery member thereof and child of God Which Church is and euer hath bene the pyller of truth In. 1. Timo. Capit. 3 wherein onely the truth is séene and doth playnely appéere to the worlde as saint Hierome hath sayde and hath hir foundation vpon truth which is hir onely stay and piller to leane vnto as Chrysostome hath written Which truth being the determination of God before the beginning this piller of truth doth still cleaue vnto neuer séeking to determine otherwise then God hath by his sonne Christ determined taught In whose worde we are assured that at his last supper with his holy Apostles he did institute a most comfortable sacrament of hys owne body and bloud to be frequented and vsed in his Church in the remembraunce of his death and passion till his comming agayne in our nature to iudge both the quick and the dead In which sacrament is lyuely represented vnto vs yea euen vnto our senses that vnity that he hath and doth by his almighty power make betwixt himself and vs and amongst our selues one with another which vnitie the nature of the bread and wine wherein this sacrament is instituted doth plainely expresse and signifie In vsing whereof his Church doth not onely call to memorie the benifits that she hath receyued by him but also shewe hir selfe thankfull in offring hir selfe a sacrifice of a swéete sauour vnto God by ready good wyll to glorifie him both by lyfe and by death as the holy saintes that be departed thys lyfe did whilste they lyued here assuring themselues of his contynuall presence to comfort help and succour them in all the necessities and calamities of thys lyfe and after thys lyfe of euerlasting ioye and felicitie in euerlasting lyfe through him Which they haue alreadie attayned vnto in part being delyuered from the burden of the fleshe and we shall in the ende of this lyfe attayne vnto in lyke maner if we contynue faythfull to the ende as they did And when the day of the generall resurrection shall come we with them and they with vs shall through Christ receyue our owne bodyes agayne incorruptible immortall glorious and spirituall euen such as his blessed body is nowe in the throne of maiestie to reigne wyth him in his fathers kingdome for euermore Our most mercifull and louing father graunt vs to contynue stedfast and constant in the true Catholike fayth and confession of our hope of forgiuenesse of all our sinnes by that one onely sacrifice that Christ Iesus made in offering hymselfe on the Crosse once for all as by his holy worde and sacraments he doth daylie teache vs to doe And that we may so frequent and vse this holy misterie of vnitie and reconciliation that we may daylie more and more be assured thereby of his dwelling in vs and our abyding in him To whome be all prayse honour and glory for euer Amen FINIS ¶ Imprinted at London by Henry Denham dwelling in Pater-noster Rovve at the Signe of the Starre SVBLIME DEDIT OS HOMINI Anno Domini 1569. Cum priuilegio
ad dexteram Patris nec aliunde quam inde venturus est ad viuos mortuosque iudicandos Et sic venturus est illa angelica voce testante quemadmodum visus est ire in coelum id est in eadem carnis forma atque substantia cui profecto immortalitatem dedit naturam non abstulit Secundum hanc formam putandus non est vbique diffusus Cauendum est enim ne ita diuinitatem astruamus hominis vt veritatem corporis auferamus Doubt not therefore but the man Christ Iesus is there now from whence he shall hereafter come And sée thou reuolue in thy minde and kéepe faythfully the Christian confession which is that he arose agayne from the dead ascended into heauen sitteth at the right hande of the father and that he shall come from none other place but frō thence to iudge both the quick and the dead And as the voyce of the Angell doth witnesse he shal come euen in such sort as he was séene go into heauen that is in the same forme and substaunce of fleshe vnto which no doubt he hath giuen immortalitie but hath not taken awaye the nature And according to this forme he is not to be thought to be spread abroad in all places For we must beware that we doe not so set vp the diuinitie of the man that we take away the truth of the body These wordes of Austen are playne ynough But to make them more playne he addeth Dominus Iesus est vbique per id quod Deus in coelo autem perid quod homo The Lorde Iesus is euerye where in that he is God but in that he is man he is in heauen Agayne the same Austen Tractatu in Iohn 30. wryting vpon saint Iohns gospell sayth thus Corpus Domini in quo resurrexit in vno loco esse opertet veritas cius vbique diffusa est The body of the Lord wherin that he arose must be in one place but his truth is spread abroad in euery place Much more might be cited out of Austen for this matter but this may suffice to satisfie all reasonable men concerning his iudgement herein Ambrose also who was lyuing in S. Austens time sayeth thus Ascendists Paulo qui non contentus solus te sequi nos quoque docuit quemadinodum te sequamur vbi te reperire possimus dicens Ambrosius in Lucam lib. 10. cap. 24. Si ergo consurrexistis cum Christo quae sursum sunt quaerite vbi Christus est ad dexteram dei sedens Et ne oculorum magis hoc quam animorum putaremus officium addidit Quae sursum sunt sapite non quae super terram Ergo non supra terram nec in terra nec secundum carnem te quarere debemus si volumus inuenire Thou didst ascende in Paules iudgement also who not contented to folow thée alone hath taught vs also how we may folow thée and where we may finde thée when he sayth If ye be risen togither with Christ séeke those things that are aboue where Christ is sitting at the right hand of God And least we should thinke this rather to be the office of the eyes then of the mindes he addeth Sauour those thinges that are aboue and not those things that are on earth If we will finde him therefore we must not séeke him vpon earth neyther in earth nor after the maner of fleshe What wordes can be more playne then these or more mightie to ouerthrowe your foundation M. Watson doth not Ambrose say Ambrose ouerthroweth Watsons foūdation that if we will finde Christ we must séeke him in heauen where he is sitting at the right hande of God Ergo not in your bread and Wine in such sort as you teache About the same time lyued Cyrill also that was Byshop of Alexandria Cyrillus in Iob. lib. 6. cap. 14. The same wryting vpon Iohn sayeth thus Et si Christus corporis sui praesentiam hinc subduxit maiestate tamen diuinitatis semper adest sicut ipse à discipulis abiturus pollicetur Ecce ego vobiscum sum omnibus diebus vsque ad consummationem saeculi Althoughe Christ haue conueighed hence the presence of his bodye yet is he alwaye present by the Maiestie of his diuinitie euen as when he was departing from his Disciples he promised Beholde I am with you euery daye euen to the ende of the worlde Gregorius in homil Pasch Gregorie also sayth Christus non est hic per praesentiam carnis qui tamen nusquam deest per praesentiam maiestatis Christ sayth he is not here by the presence of his fleshe which notwithstanding is absent from no place by the presence of his maiestie Ad Transimundum Regem lib. 2. Fulgentius also wryteth thus Christus vnus idemque homo localis ex homine qui est Deus immensus ex patre Vnus idemque secundum humanam substantiam absens coelo cum esset interra derelinquens terram cum ascer disset in coelum Christ is but one and the selfe same is placible man of man which is of his father God that can not be measured One and the same as touching his humane substance was absent from heauen when he was on earth and leauing the earth when he ascended into heauen The last of these wryters hitherto cited lyued within .500 yeres after Christ And Beda who lyued about .730 yeres after Christs ascencion wryting vpon these wordes Ecce ego vobiscum sum c. Beda in Math. cap. 28. Beholde I am with you c sayth thus Ipse Deus homo est assumptus est humanitate quam de terra susceperat manet cum sanctus in terra diuinitate qua terram pariter implet coelum He that is both God and man is in his humanitie that he tooke of the earth assumpted vp but in his diuinitie wherewith he filleth both heauen and earth he doth remayne with his Saints on earth These testimonies of Scriptures and holy fathers may suffice I suppose to shake your foundation so The Scriptures Doctours haue shaken Watsons foundation that no wise man will be bolde to ioyne with you in building thereon vnlesse it be suche as you were when you made this Sermon what you be nowe I knowe not But least you should doe as commonly your sort vse to doe that is to report that we teach that the Sacraments of Christ are but bare and naked signes I let you vnderstande that we confesse and are readie to confirme with our bloud if God so will that Iesus Christ is verily and in déede present in the right and due administration and receyuing of his Sacraments And that the worthy receyuers doe verily in déede Howe Christ is present in his Sacraments receyue Iesus Christ himselfe But that this is done substantially and really that is in the maner of the receyuing of a bodily substaunce or thing into mens bodies that we denie and trust