you selfe M. Watson Coloss 1. He is not ashamed to saye thus grounding his wordes vpon Saint Paule to the Colossians Vbi est secundum Apostolum ministerium quod absconditum fuit a saeculis c. Where is according to the saying of the Apostle the ministerie that hath bene hid since the beginning of generations and is nowe opened to his saintes vnto whome God would make knowne the ryches of the glorie of this sacrament among the Gentiles which sacrament is Christ the hope of glorie Where saint Paule hath sayde Mysterium the misterie or hid secret Cluniacensis sayth Ministerium the ministerie And where Paule sayth Qui est Christus Cluniacensis sayth Quod est Christus which sacrament is Christ For immediatly before he had sayde Sacramentum in place of Mysterium The sacrament in place of the mistery And all this is to make men beléeue that saint Paule wryting to the Colossians had taught them that the sacrament of Christes body is Christ himselfe Much such matter is manifest in your Cluniacensis I estéeme his aucthoritie therefore euen as I estéeme youres And so I doe estéeme those notable wryters which at this daye doe terme our Religion by the name of Mahumets sect For whatsoeuer they or you say or wryte we are well able to proue that we hold the true and catholike fayth which was taught by the Apostles and Prophets Iesus Christ being the foundation thereof With the Prophets we beleue the promise of God concerning the sending of his sonne in the similitude of sinfull fleshe that in the fleshe he might satisfie for the sinnes of all his elected and chosen children And with the Apostles we beleue that he is come and hath by one sacrifice once offered satisfied for al their sinnes that be of that number And that there remayneth no more sacrifice for sinne Hebr. 10. And that the Church of Christ is bound continually to offer vnto God a sacrifice of thanks for this so great and frée redemption by the sacrifice of his owne onely begotten sonne And that this sacrifice of thankes is our obedience in walking in those good workes that God hath prepared for vs to walke in This is not to prepare a way for the Turkes to ouerunne all as you say it is But this is to be at defiaunce both with Turke and Pope But for the auoyding of these absurdities WATSON Diuision 11. and for suche causes as I shal God wylling declare hereafter I presuppose this foundation of christes body to be really present in the blessed sacrament to be stedfastly beleeued of vs all vpon the which I builde all that remayneth now to be sayde Which foundation although it hath beene vndermined of many men and many wayes therfore requireth a full and perfite treatise to be made of it alone yet as I intende not to occupie all this time in that so I maye not well so slenderly leaue it that hath bene so much and often assaulted but shall declare the summe of that moueth me to continue still in that truth I was borne in to keepe still that fayth I was baptised in and put on Christ which fayth seing it is vniuersall if I should leaue it I should forsake Christ and be an heretike not folowing that forme of doctrine I receyued of my fathers and they of theirs from the beginning but chosing my selfe a newe waye and newe maysters that please me being so condemned by mine owne conscience and iudgement which is the very propertie and definition of an heretike CROWLEY The obsurdities ye speake of we haue something touched alreadie The other causes that moue you we minde by Gods help to saye somewhat to when you shall declare them But in the meane while let vs sée the summe of that which moueth you to continue still in that fayth you were baptised in c. WATSON Diuision 12. There be three things that holde mee in this faith the manifest and plaine scripture the vniforme aucthorities of holy men and the consent of the vniuersall Church These three be the argumentes that a christen man may stick vnto and neuer be deceaued specially if they be knit and ioyned togither concerning one matter but if they be seperate then some of them be but weake staffes to leane vnto As for example the scripture without the consent of the church is a weapon as meete for an heretike as for a catholike for Arius Nestorius and such other Heretikes did alledge the scripture for their opinions as the catholikes did but their alledging was but the abusing of the letter which is indifferent to good and euill and deprauing of the true sense which is onely knowne by the tradition and consent of the catholike church so that the one without the other is not a direction but a seduction to a simple man bicause the very scripture in deede is not the bare letter as it lyeth to be taken of euery man but the true sense as it is delyuered by the vniuersall consent of christes church Lykewise the writings and sayings of the fathers if they be but the minde of one man without the consent of other were he neuer so well learned and vertuous otherwise yet his wrytings I say in that point be not a confirmation for an ignoraunt man to holde him in the truth but a temptation to seduce him and pull him from the truth The consent of the Church is alwayes a sure staffe the verie piller of truth whether it bee in things expressed in the letter of the scripture or in things deliuered vnto vs by tradition of the Apostles He that holdeth him by this staffe can not fall in faith but stande in truth The thrée staues that you saye you leane vnto CROWLEY are very good stayes such as a man may be bold to trust vnto especially as you haue wel said when they be knit and ioyned togither concerning one matter But if they be seuered then some of them be but weake staues to leane vnto Hitherto you haue said very wel But when amōgst these thrée staues you make the consent of the Church onely to be the sure staffe and the scriptures and sayings of learned and godly fathers without the consent of the Church to be but a seduction or tentation to seduce the simple and ignoraunt man me thinketh you shewe your selfe to beastly blinde Where was this sure staffe of yours when all the Apostles were so farre from the hope of the resurrection of their maister that they could not beleue the report of them that had séene him after he was risen againe Marc. 16. Had this consent of theirs in vnbeliefe bene a sure staye for men to leane vnto And was the prophecie of Dauid at that time a seduction or tentation Psalm 16. Act. 2. to seduce a simple ignoraunt man bicause it was not ioyned with the consent of the Church Did Christ go about to seduce the Iewes when hée bad them search
of our resurrection 109. H HOwe we can offer Christ 10. How that which lacketh in vs is supplied 12. Howe Christ is present in hys sacraments 19. Howe the bread is Christes body Fol. 66. I IReneus teacheth what sacrifice God delighteth in 7. Isichius to much giuen to the Anagogicall sense 170. Isichius against Watson 172. L LYers haue no credit 133. Loke in the .24 diuision 204. M MAster Watsons decay of faith and good workes c. 4. Medicines be not the efficient causes of helth 99. N NO Masse sayde for hyre can be a sacrifice 38. None can knowe God but such as be members of Christ 84. O ORigine against Master Watson 16. Onely Gods elect haue commoditie by Christes c. 72. One of Watsons shiftes 84. Origine maketh Watsons coniecture to seeme vntrue 160. P PEter Cluniacensis 42. S SYr Thomas Moores thankes Fol. 1. T THe cōtrary of Watsons words is true 7. The fruites of the Masse 8. To what vse Watson would haue Christ to serue 11. The foundation of Watsons Sermon 14. The scripture ouerthroweth Watsons foundation 14. The scriptures and Doctors haue shaken c. 19. The wordes that Watson cyteth make nothing for him 26. The three formes of Masses fayned 29. The Church is offred in hir owne oblation 38. The sacrament of the aultar 39. The circumstaunces must giue the vnderstanding 49. The meaning of Christ 62. The cause why children bee baptised 69. The scope of Saint Austens doctrine 77. The couenaunt of God is confirmed with an othe c. 80. To large a conclusion 85. The sequele of Watsons doctrine Fol. 89. The vse of Austens time 93. The cause of the resurrection 94. The meaning of Athanasius 101. The effect of the sacrament 117. The cause why Watson would not cite c. 120. The accord of Cyrill and Watson Fol. 123. The best armour for Christians Fol. 133. The title of Doctor deceiueth manye 135. The right vse of fasting 137. The fruites of constancie 152. The fruites of Popishe doctrine Fol. 153. Two lowde lyes one in anothers neck 166. The antiquitie of Isichius 172. The fruites of presumption 176. The scope of the Epistle 182. The maner of Church exercise in Chrysostomes time 184. The purpose of Christ 186. The ende of Chrysostomes eloquence 206. W WAtson counterfaiteth Saint Paule 2. Watsons words true in him selfe 3. Watsons Booke wrong quoted Fol. 5. Watson and Paule builde not both vpon one c. 13. Watsons hearers were of three sortes 13. Watsons doctrine denyeth Christs manhood 15. Watson leaueth oute that shoulde make against him 29. Watson doth snatch a worde 31. Watson wyll none of thys glose Fol. 33. Whereof Austen is full 35. What the sacrifice of the new Testament is 35. Watson belyeth Cluniacensis 42. Watson did not weighe Ireneus wordes 53. Watson hath a Bernarde of hys owne 58. Watsons store is but small 61. Watsons voluntarie graunt 64. Watsons sophistrie hath made hym forget c. 65. Watson must be promoted 65. Watson denyeth Christes wordes Fol. 65. Watson hath lost fiue of the Popes sacraments 68. Watson is faultie in that which he reprehendeth in other 75. Watson concludeth fondly 78. We teache not that the sacrament is but bare c. 81. Watson secketh vauntage by translating 82. Watson wyll not leaue hys olde wont 87. Watsons conclusion differeth much from Cyrillus 90. Watson is not able to aunswere his owne obiection 92. Watson was foule ouerseene 98. What maner men Ireneus had to doe with 103. Wordes that must bee warily considered 104. Watson is bolde wyth Ireneus Fol. 104. Watson hath a wrong opinion of vs. 107. Watsons olde trick will not be left Fol. 122. Watsons sentence turned to hymselfe 129. Watson is sawcie and malapart Fol. 130. Watson hath produced a wytnesse against c. 131. Watsons common practise 133. Watson might haue spared thys labour 141. Watson forgetteth what he hath in hande 143. Watson concludeth wyth a lowde lye 154. Watson against Rhenanus 161. Watsons conclusion foloweth not Fol. 162. Watson doth misse of his purpose Fol. 168. Watsons own Chrysostome against Watson 173. Watson going aboute to deface other 174. Watson ouerthroweth that before he did builde 178. Watson can see nothing 183. Watsons Paradox 184. Watson belyeth three at once 195. Watson can pretend shortnes Ibi. Watson can slip ouer some thinges Folio 203. The Table for the notes of the second Sermon in order of Letter A ANtichristes Churche confirmeth as great c. 17. A pretie recantation 28. Austen against Watson in the same place c. 54. An argument for Watson to aunswere 88. An argument against the sacrifice of the Masse 91. Ambrose openeth hys owne meaning 94. A proofe of that whiche Watson sayth is not c. 104. A commemoration of any thing is not that thing 125. A vse enforced by persecution 165. B BLasphemous doctrine 32. Both the institution and the prophesie c. 58. Bernardes meaning made plaine Fol. 90. Both sinne alike 154. C COmmunion bread 19. Christ is the perfection of the lawe 38. Cyprians purpose in his Epistle Fol. 67. Christ called an Aduocate 96. Cyprian speaketh not of the Masse Fol. 106. Christ is not an instrument of saluation 116. Chaunge is no robbrie 129. Chrysostomes wordes rightly applyed of vs. 178. D DEcrees made by Pope Innocent 15. Deuill Coniurers as good as Massing priestes 116. Doctors dregges vppon Doctors dirt 171. F FOure lyes affirmed in lesse then twentie lines 184. G GOds worde is the rule of the Church 27. Gregories bokes burned 110. H HOw iustly Wyckliffe was condemned 16. How Christ hath beene slayne from the beginning 91. I IGnatius his wordes not found Fol. 18. Ignatius doth teache none other faith c. Ibidem Isichius doth not agre with Watson 51. Ieroboams Priests as good Iewes as the Popes c. 186. L LEauened breade commaunded by Byshops of Rome 20. Luke putteth both Paule and himselfe in the number of al. 174. M MAssing priests are not lawfull ministers 25. Many proofes againste the Masse 29. Manye places but none named Fol. 43. Melchisedeches blessing declared Fol. 72. Mysticall can not be reall 97. Moe Priestes damned then saued Fol. 118. Masse for the rot of Cattell 147. N NOne hath or can proue the necessitie of mixing water with the wine 22. No forme of reasoning obserued by Watson 80. None can offer Christ but himself Fol. 89. Not the masking Masse but the holy communion 106. Narrowe seeking for matter 161. Nothing more against Watsō then this 162. O OEcumenius belyed in translating 75. Oecumenius hys meaning Fol. 76 Oecumenius may haue no credite Fol. Ibidem P POpe Leo hys consideration Fol. 20. Paules doctrine not so grosse as c. 39. Papisticall libertie vsed by Watson 49. Paules wordes expounded 82. Paynters diuinitie 92. Priuate Masse prooued to bee against the institution of Christ 153. Popishe shauelings most vnworthy ministers 156. Patched ware may not be allowed Fol. 179. S SIxe pennie bookes
represse our naughtie will and affections to mortifie our earthlye members and conuersation And so to banish sinne that it reigne not in our mortall bodies the largenesse of which matter is so great and doth extende it selfe in so many partes causes and circumstances that although the whole matter doe pertayne and haue respect to one ende yet the intreating of it being long must needes be various and for that reason can not be tedious to him that loueth to learne to liue well and please almightie God CROWLEY Satan transforming himselfe into the likenesse of an Angell of light is neuer the later an enimie still according to the true Etymologie of his name Watson counterfeteth S. Paule Euen so you M. Watson can not by counterfeiting S. Paule cause vs to beléeue that you beare lyke good will to vs as he did to the Philippians It is verie true that no matter can be more profitable to be intreated off in these euill days than that which doth teach vs to offer vp our selues to God a liuing holy and acceptable sacrifice to him But if you entreated it no better in your other two Sermons that you speake off than you doe in these you might haue bene much better occupied in entreating of other matter although the same had not béene so various as this and therfore more tedious to the hearers The ende of this my matter is WATSON Diuision 3. to destroye the kingdome of sinne for which purpose Gods sonne was incarnate to bring which thing to passe in vs was all the life the exaÌ„ple the passion the Resurrection of Christ and all the doctrine and sacramentes of Christ Like as contrarie to erect and establish this kingdome of sinne is al the trauaile and temptation of the deuill now fawning lyke a serpent transforming himselfe into an aungell of light to entrappe and seduce the simple and vnware nowe raging like a Lion to ouerthrow the feble and fearefull And not only is it his trauaile but also it is the whole labour and practise of all his children by imitation As Infidels Iewes Heretiks Scismatikes false brethren and counterfet christians both in lyuing and learning labouring night and daye with all witte and will to destroye the fayth of Christ the sacraments of Christ and the sacrifice of Christ as much as in them lieth Which three be speciall meanes to destroye the kingdome of sinne which they with all their power set vp and maintaine It is verie true as you say that the ende of our mortification CROWLEY the incarnation life suffering resurrection doctrine and sacraments of Christ is to destroy the kingdome of sinne Watsons words true in himselfe such other And on the contrary it is all true that you haue written vnderstanding your selfe and other of your sort to be the Heretikes Scismatikes false brethren and counterfet Christians that you speake off The practise of the deuill and his Ministers in thys poynt WATSON Diuision 4. I haue partlye touched and by Gods grace and your pacience shall now procede further I haue opened the decay of fayth good workes and penance which be remedies against sinne One other remedie there is that lieth in much decay which will lye still except good men according to their bounden dueties put to their helping handes I meane the sacrifice of the church the sacrifice of the newe testament the sacrifice of our reconciliation in the bodie and bloude of our Lorde Iesus Christ which he hath instituted in hys last supper and so as Ireneus sayth Noui testamenti nouam docuit oblationem Ireneus li. 4. cap. 32. quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert deo Christ confessing the cup to be his bloud hath taught the newe sacrifice of the newe testament which sacrifice the Church receyuing of the Apostles doth offer to God throughout the whole worlde CROWLEY You say you haue opened the decaye of faith good workes and penance I haue neyther hearde nor séene in writing what you haue sayd of these decayes But me thinke I maye gesse that you doe account it a decaye of faith when men can not beléeue that whatsoeuer the Pope and his Clearkes shall teach is true of good workes when men waxe werie of giuing their landes and goods to the maintenaunce of Idolatrie Maister Watsons decay of faith good works and penance and false worshipping of God and of penance when men can not be perswaded that their owne works can be any part of satisfaction for their owne sinnes If this be your opening of these decayes then haue you done as well therein as you doe here in the decaye of the fourth remedie which you call the sacrifice of the Church c. For neither may the supper of the Lorde bée properlye called the sacrifice of the Church the sacrifice of the new Testament nor the sacrifice of our reconciliation more than to beléeue all that the Pope shall teach may be called the faith in Christ or to giue lands or goodes to the maintenance of Idolatrie may be called a good worke or the séeking to satisfie for sinnes by our owne workes may be called penance And as for your wordes cited out of Ireneus they are not so many as they should be and therfore I will cite them as Ireneus wrote them although it be something long that the simple Reader be no longer deceyued by your subtile handling of the Fathers writings And first I must tell you that your Printer hath quoted your booke wrong For it is in the .32 Watsons booke wrong quoted Chapter of Ireneus his fourth booke and not in the .35 as your printed copie hath it Thus sayth Ireneus lib. 4. cap. 32. Hij sunt inquit Zacha. cap 8. sermones quos facietis Loquimini veritateÌ„ vnusquisque ad proximum suum iudicium pacificum iudicate in portis vestros vnusquisque malitiam fratris sui non recogitet in corde suo iurationem falsam ne dixeritis Quoniam haec omnia odi dicit Dominus omnipotens Et Dauid autem similiter Quis est Psalm 34. inquit homo qui vult vitam amat dies videre bonos Cohibe linguam tuam à malo labia tua ne loquantur dolum Declina à malo fac bonum inquire pacem sequere eam Ex quibus omnibus manifestum est quia non sacrificia holocaustomata quaerebat ab eis Deus sed fidem obedientiam iusticiam propter illorum salutem Oseae 6. Sicut in Osea Prophetae docens eos Deus suam voluntatem dicebat Misericordiam volo quam sacrificium agnitionem Dei super holocaustomata Math. 9. Sed Dominus noster eadem monebat eos dicens Si enim cognouissetis quid est misericordiam volo quam sacrificium nunquam câ—ndemnaretis immerentes testimonium quidem reddens Prophetis quoniam veritatem predicabant illos autem arguens sua
culpa insipientes Sed suis Discipulis dans consilium primitias Deo offerre ex suis creaturis non quasi indigenti sed vt ipsi nec infructuosi nec ingrati sint eum qui ex creatura panis est accipit gratias egit dicens Hoc est meum corpus Et calicem similiter Math. 26. qui est ex ea creatura quae est secundum nos suum sanguinem confessus est noui testamenti nouam docuit oblationem quam Ecclesia ab Apostolis accipiens in vniuerso mundo offert Deo ei qui alimenta nobis praestat primitias suorum munerum in nouo testamento de quo in .12 Prophetis Malachias sic praesignificauit Malach. 1. Non est mihi voluntas in vobis dicit Dominus omnipotens sacrificium non accipiam de manibus vestris Quoniam ab ortu solis vsque ad occasum nomen meum glorificatur inter gentes in omni loco incensum offertur nomini meo sacrificium purum Quoniam magnum est nomen meum in gentibus dicit Dominus omnipotens manifestissime significans per haec quoniam prior quidem populus cessabit offerre Deo omni autem loco sacrificium offertur ei hoc purum nomen autem eius glorificatur in gentibus These be the words sayth he that you must fulfill in déede Let euerie one of you speake truth to his neighbour and sée that ye giue quiet sentence in your gates and let no man kéepe in memorie the malice of his brother And sée that you take no false othe For the Almightie Lorde doth hate all these things And in like maner Dauid What man is it sayth he that is desirous of life and loueth to sée good dayes Restraine thy tongue from euill and thy lips that they speake no guile Decline from euill and doe good séeke after peace and follow the same By all which words it is manifest that God required of them neither sacrifice nor burnt offerings But faith and obedience and righteousnesse for their saluation Euen as in Oseas the Prophete also God teaching them his will sayd I desire rather mercye than sacrifice and acknowledging of God more than burnt offerings And our Lorde also did put them in remembraunce of the same thinges when he sayde trulye if ye had knowen what this meaneth I desire mercie rather than sacrifice ye woulde neuer condemne those that deserue it not Testifying with the Prophetes that it was the truth that they taught and reprehending those that he spake too as men that by their owne fault were without vnderstanding Also when he gaue counsell to his Disciples that they shoulde offer vnto God first fruites out of his creatures not as though he had néede thereof but that they should neyther be vnfruitfull nor vnthankfull he tooke the breade which is of the Creature and gaue thankes saying This is my bodye And in like maner he confessed that the Cup which is of that creature that is among vs is his bloude and taught a newe oblation of the newe Testament which the Church receyuing of the Apostles doth in all parts of the world offer vnto God euen vnto him that giueth the first fruites of his owne giftes in the newe Testament to be oure foode wherof in the twelue Prophetes Malachie doth foreshow in this sort I haue no pleasure in you sayth the Lorde almightie and I will receiue no sacrifice at your handes For my name is glorified among the Gentiles euen from the rising of the sunne to the going downe of the same and in euery place is Incense and pure sacrifice offred vnto my name For my name is great among the Nations sayth the Lorde almightie declaring moste manifestly by these words that the first people shall cease to offer to God but in euerie place is sacrifice offered vnto him yea and that pure sacrifice for his name is glorified among the Gentiles Now M. Watson let the Christian Reader weigh the words of Ireneus And doe you weigh them better than you did when you vsed them to proue that the Lords supper is the sacrifice of the Church of Christ and of our reconciliation For Ireneus proueth that God delighteth in no outwarde sacrifices but doth by them teach what sacrifice it is that he delighteth in That is faith Ireneus teacheth what sacrifice God delighteth in obedience and iustice which he would haue all men to offer as a sacrifice of thankesgiuing to God for their saluation And when Iesus Christ did institute his supper he did thereby teach his disciples to offer that sacrifice as ye may learne in S. Augustine his sermon De sacramentis fidelium Citatur à Beda in Collect. and of the Apostles hath the church learned to offer the same in all partes of the worlde which is Incense and pure sacrifice and the glorifying of the name of God among all Nations There is nothing so auncient so profitable WATSON Diuision 5. necessarie and so holesome as this sacrifice is that hath bene of some men and that of late so assaulted reuiled reiected blasphemed oppressed persecuted and with such reproch and indignation banished exiled without cause or any good grounde why they shoulde so haue done but that they knewe sinne should decay if that were vsed And therefore intending to establishe the Kingdome of sinne laboured with all violence to subuert this enimie and remedye against sinne Which as S. Cyprian doth say Cyprianus ser de coena domini Ad totius hominis vitam salutemque proficit simul medicamentum holocaustum ad sanandas infirmitates purgandas iniquitates existens Which doth profite to the lyfe and saluation of the whole man being both a medicine to heale infirmities and a sacrifice to purge iniquities Meaning as I am sure you doe of the sacrifice of your Masse CROWLEY there is nothing more true The contrarie of Watsons wordes most true than the contrarie of that prayse that you giue it As for the grounde and cause why we assault it reuile reiect blaspheme oppresse and persecute it c. it is such that you and all your sort are not able iustly to remoue Doth it not rob Christ of his glorie in that it is made a sacrifice propitiatorie for sinnes Doth it not rob the people of the comfort they shoulde conceyue by receyuing that thing which in your Masse they may but sée and worship Hath it not bene the ouerthrowe of many thousands which being seduced by your false teaching haue called it their maker and redéemer and haue giuen vnto it the honour due to both And where ye saye that sinne must decaye where it is vsed I pray you how decayed sinne in the Abbayes where it was most vsed The fruits of the Masse Forsooth euen as in Sodome when Lots doctrine was refused What amendment of life wrought it in this Realme in Quéene Maries dayes Forsooth euen such as the golden Calues wrought
prodest quicquam c. But in such maner of thoughts sayth Cyprian fleshe and bloud doe not helpe any thing at all For as the maister himselfe hath declared these wordes are spirite and lyfe neyther doth the fleshly sense enter in vnto the vnderstanding of so great a déepenesse except there come faith thervnto The breade is meate the bloud is lyfe the fleshe is substaunce the body is the Church A body bicause of the agréeing of the members in one bread bicause of the congruence of the nourishment Bloud bicause of the working of lyuelynesse Flesh bicause of the propertie of the humane nature that he hath taken vpon him Christ doth sometime call this sacrament his owne bodie sometime his fleshe and bloud sometimes bread a portion of euerlasting life whereof he hath according to these visible thinges giuen part to the corporall nature This common foode being chaunged into fleshe and bloud doth procure lyfe and encreasing vnto bodies and therefore the weakenesse of oure fayth being holpen by the accustomed effect of things is by a sensible argument taught that the effect of eternall lyfe is in the visible sacramentes and that we are made one with Christ not so much by a bodily passing into him as by a spirituall And agayne in the same Sermon he sayth Esus igitur carnis huius quaedam auiditas est quoddam desiderium manendi in ipso c. The eating therefore of this fleshe is a certaine gréedinesse and desire to dwell in him whereby we doe so presse and melt in our selues the swéetenesse of loue that the taste of loue that is poured into vs may cleaue in the roofe of our mouth and bowels entering into and making moyst all the corners both of our soules and body Drinking and eating doe appertayne both to one reconing And as the bodily substaunce is nourished by them and liueth and contynueth in health so the lyfe of the spirite is nourished with thys foode that doth properly belong thereto And looke what foode is to the fleshe the same is fayth to the soule Looke what thing meat is to the bodye the same is the worde to the spirite with more excellent power performing euerlastingly the thing that fleshely nourishments doe worke temporally and finally Hitherto Cyprian If it had pleased you to haue weighed all these wordes of Cyprian I thinke you could not for shame haue wrested his former wordes to such purpose as you doe concluding that if we haue not Christes body and bloud in the sacrament for our externall sacrifice whereby we may mitigate c. then we should be no better then Turkes c. S. Cyprian himselfe doth in these words that I haue cited out of the same Sermon expound his meaning in the former wordes cyted by you to be farre other then that which you gather and conclude vpon them In déede if the Capernaits had deuoured the body of Christ and none could haue bene saued but such as had bene partakers of the same with them a very small number should haue bene saued by him And when that number had bene dead his religion must néedes haue bene at an ende for they should haue had no more sacrifice for sinne for as much as he which should be the alone sacrifice for sinne had bene by them eaten vp and consumed When saint Cyprian therfore had thus spoken of the grosse opinion of the Capernaits he doth immediatly adde these words Sed in cogitationibus c. But in such maner of cogitations fleshe and bloud doe profite nothing at all For as the maister himselfe hath taught these wordes are spirite and lyfe c. And agayne afterward he sayth Esus igitur carnis huius c. The eating of this fleshe therefore is a certaine gréedinesse and desire to abide or dwell in him c. It is manifest therfore that saint Cyprian ment not to teach Cyprians meaning that vnlesse the body of Christ be really and substantially present in the sacrament the Church can haue no sacrifice and so consequently no religion but his meaning was to teache that it was not a fleshely but a spirituall eating that he spake of And that by faith the Church hath Christ her euerlasting sacrifice for sinne not offered by the massing Priestes euerye daye but offered by himselfe once for all and yet still present with God as all things both past and to come are For with God there is neyther time past nor to come but all present Other sacrifice to mitigate or please God the Church neyther hath nor néedeth anye For Christ hath by that one sacrifice once offered made perfite as manye as be made holye that is Hebr. 10. as many as be sanctified by the holy spirite of adoption And where as you compare vs to the Turkes as hauing no peculier sacrifice to offer I must tell you that you do belye your friend Cluniacensis Watson belyeth Cluniacensis whose testimonie you vse to prooue the Turkes and vs to be one sect His wordes be these Nam cum sint his nostris diebus quatuor in mundo precipuae diuersitates sectarum hoc est chirstianorum Iudaeorum Saracenorum Paganorum si Christiani non sacrificant iam nullus in mundo sacrificat Iudaei enim more suo c. For where as at thys day sayth Cluniacensis there be in the worlde foure chiefe diuersities of sects that is Christians Iewes Saracens and Paganes if the Christians doe not sacrifice there is none in the worlde that doth sacrifice For the Iewes according to their maner beholding all thinges with Oxe eyes and lyke Asses bearing the burdens of Gods lawe without taking anye fruite thereof doe sacrifice in no place bicause they saye that Ierusalem alone is the place where God must be honoured and worshipped in sacrifices c. And afterwarde speaking of the Paganes Petrus Cluniacensis he sayth Et cum slendi homines ignominiosius alijs a Diabolo his multis modis nobis ignotis deludantur sacrificia tamen nec Creatori nec creaturae exhibent Sed quod innatus error docuit absque omnium sacrificiorum notitia custodiunt Where as these men méete to be bywayled are of the Deuill by these and many meanes that we knowe not deluded more shamefully then other yet doe they not giue any sacrifice eyther to the Creator or to the creature But beyng without the knowledge of all sacrifices they doe obserue that thing which naturall error hath taught them Here it is manifest that your Cluniacensis sayth not that the Turkes onely are without sacrifice for the Paganes Turkes are euen by his playne wordes two seuerall sectes and farre ynough a sunder Cluniacensis a corrupter of scripture But what thoughe Cluniacensis and you did agrée in all poyntes Are you of such credit that nought that you say maye be denied A more manifest wrester and corrupter of manifest scriptures then Cluniacensis was did neuer set Pen to Paper except
at the hande of a friend And agayne he sayth Oportet enim nos oblationem Deo facere c. We must needes make an oblation to God and be found thankfull to God our maker in all things In pure iudgement in faith without Hipocrisie in firme hope in feruent loue offering vp the first fruites of those thinges which are his creatures And the Church only may offer this pure oblation to hir maker offering vnto him some part of his creature with thankesgyuing vnto him But the Iewes doe not now offer for their handes be full of bloud for they haue not receyued the worde whereby offering is made to God No more doe all the Synagogs of heretikes And other which saye that there is another father besides him that is the maker doe therefore when they offer to him those thinges that be of the same creation that we are declare thereby that he is desirous of that which is not his owne and coueteth after those things that appertayne to other And such as doe saye that the things which are of the same creation with vs be made by defect and ignoraunce and suffering doe when they offer the fruites of ignoraunce and of suffering and defect sinne against their father reuiling him rather then giuing him thankes After these wordes doe those wordes followe that you haue cited for your purpose Quomodo autem constabit eis c. Howe shall it be certaine vnto them that that bread wherein thankes are giuen is the body of their Lorde and the Cup of his bloud if they say not that he is the sonne of him that is the maker of the world Thus farre go the wordes that you cite And where as you shut vp the matter with an interrogation as though there were the whole of that which the Author doth there wryte of this matter in as many Copies as I haue séene the poynt there is but a comma and the sentence contynued with these wordes id est verbum eius per quod lignum fructificat c. That is his wordes whereby the trée is made fruitfull the Fountaynes to flowe that gyueth first the blade then the eare and then the full corne in the eare And agayne how doe they saye that the fleshe which is nourished with the body and bloud of the Lorde doth come into corruption and not receyue lyfe Therefore eyther let them chaunge their minde or abstayne from offering the things that are spoken of before As for our iudgement it is agréeable to the Euchariste or thankesgyuing and on the contrarie part the Euchariste doth confirme our sentence or iudgement For we doe offer vnto him the things that are his and doe agréeably preach the communion and vnitie of the fleshe and the spirite For euen as the breade which is of the earth taking the name of God is not nowe common bread but the Eucharist or sacrament of thankesgyuing consisting of two things one earthly and another heauenly so our bodies also being made partakers of the Euchariste are not nowe corruptible for as much as they haue the hope of the resurrection c. And agayne in the ende of the Chapter he sayth Sic idio nos quoque offerre vult munus ad altare frequenter sine intermissione Est ergo altare in caelis c. His will is also that in such sort and therefore we should oftentimes and contynually offer a gift at the aultar The aultar therefore is in heauen For thither are all oure prayers and oblations directed and our temple euen as Iohn sayth in his reuelations And the Temple of God and tabernacle was set open If you had weighed all these wordes of Ireneus togither Watson did not weight Ireneus wordes being written in the same Chapter with those that you cite in your Sermon I suppose you would not haue thought his wordes so méete for your purpose The sacrifice sayth he is sanctified by the pure conscience of the offerer We must be founde thankefull to our maker in all things in pure iudgement in vnfayned fayth in stedfast hope and in feruent loue offring to him the first fruits of those things that be his creatures And the Church onely may offer this oblation The bread which is of the earth receyuing the name of God is not now common bread but the Eucharist consisting of two things the one earthly and the other heauenly He wyll haue vs to offer a gift vpon the aultar continually wythout ceasing The aultar therefore is in heauen How doe these words agrée with the reall presence of Christ in the sacrament And howe can these wordes suffer your Masse to be accompted the sacrifice of the Church The whole purpose of Ireneus in that Chapiter is to shewe that the workes of loue procéeding from an vnfayned fayth and a pure conscience are that sacrifice that God regardeth And in the vse of the sacrament which he calleth the Eucharist or thankesgiuing this sacrifice so acceptable to God is not onely taught by sensible signes but also exercised And the aultar whereon this sacrifice is offered is Christ which is in heauen Against whome Ireneus did write The wordes that you cite were by Ireneus spoken against such as affirmed that God is not the maker of those creatures that we haue the vse of Which affirmation if it were true then Christ being the sonne of God whome those men denied to be the maker of the worlde had no power to institute the sacrament of his body bloud in any of those creatures for he should not then haue béene Lorde ouer them As touching the names body and bloud giuen to this sacrament the reason thereof his declared before Your reasons therfore that you make in Ireneus name are not worth a Lowse To the same ende tendeth the other place which you cite out of the .57 Chapter of the same booke Wherefore those two places of Ireneus who liued within .150 yeres after Christ doe teach you to vse the figure called Metaphora or translation in the vnderstanding of these wordes This is my body and this is my bloud notwithstanding that Christ the speaker is both God and man Psalm 148. and euen he of whom Dauid spake when he sayde Ipse dixit facta sunt He spake the worde and the things were made For he spake not those words as one that would by them creat a new or alter and chaunge the substaunce of that which he had before created Christs purpose in speaking the wordes of his last supper but his purpose was to institute a sacrament or visible signe of the excéeding great mercie that he should shortly shewe in giuing his body and bloud for the redemption of the sinnes of the worlde and of that wonderfull misterie of ioyning the faythfull togither into the felowship of members of one body and of the same to him their head These wordes of Christ therefore are true in his meaning notwithstanding ought that you can saye
fayth By which fayth we are made one misticall body in Christ and be by him indued with one holye spirite and be vnto him as dearely beloued as his owne members fleshe and bones Chrysost in 1. Cor. 10. And yet once agayne Chrysostome must helpe to expounde the wordes of Paule His wordes be these say you Quid enim appello inquit communionem c. What meaneth saint Paule c. As for the fault that your printer hath made I haue amended without any more to doe as in many other places of your printed sermons I haue done but your owne subtile dealing in the translation I may not passe ouer so A man that had ment vprightly would haue translated the wordes of Chrysostome thus What doe I call communion sayth Paule We all are one and the selfe same body And what is the bread The body of Christ And what are they made that doe receyue the body of Christ Not many but one body Nowe what helpeth this to prooue your purpose That is that our knitting togither into one body is the effect of the sacrament The Communion that is to say the action of the institution of Christ in breaking of sacramentall bread doth teach that we which be partakers thereof be all one and the selfe same body and bicause we be so therefore we doe frequent and vse that action We are not therefore made one body by this doing but being so before by fayth that worketh by loue we doe by frequenting that mysterie shewe our selues so to be And the bread is the body of Christ Not as you would haue vs beléeue that it is but sacramentally The effect of sacraments And by the common rule of sacraments it hath the name of that thing whereof it is a sacrament and is called the body of Christ such as doe receyue this body of Christ are made one body and not many Not bicause they were not one body before they did receyue that sacrament but bicause they be thereby made knowne to be one body For if the receyuing of the sacrament should make them such then should it folow that as often as they receiue that sacrament they should afreshe be made one body which can be done but once And that is when being elected in Christ from the beginning they be in time moued by Gods holy spirite to beléeue in hart and confesse with mouth that Iesus Christ the sonne of God hath dyed for our sinnes and is risen agayne for our righteousnesse and receyue or doe consent to receyue or be méete to receyue the sacrament of Initiation the God hath appointed which was in the time of Moses law circumcision and is now baptisme in water Thus are we first made and shewed to be members all of one body and by the vse of the other sacrament oftentimes shewed to be the same The businesse that you make about the other wordes of saint Paule that is to say Vnus panis vnum corpus c. One bread one body c. might verie well haue bene spared For when Saint Paule sayth Omnes enim de vno pane participamus We doe all take parte of one loafe of bread he meaneth not to streatch the vniuersall signe All to all the members of the vniuersall Church of Christ A note for vniuersall signes as you would beare vs in hande that he doth but to all the members of euery particuler Church when they come togither to communicate and thereby to shew themselues mémbers of one body And the this is his meaning may well appéere by that he saith thus to the Corinthians Videte Israel secundum carnem c. Consider Israell after the fleshe Are not all they partakers of the aultar that doe eate of the sacrifices Paules purpose in these wordes is to open his meaning in the other It must néedes follow therefore that he meaneth of particuler congregations and not of the vniuersall Church as you would fayne haue him to meane you haue therefore made more a doe then néeded Let vs nowe sée what helpe you finde at the hande of saint Cyprian Cyprian De Caena Domi. He sayth Aequa omnibus portio datur c. Equall portion is giuen to al. c. According to your custome you doe here also leaue out those words the might giue light to the writers meaning I will therefore set them in wryting as they stande in the Sermon that you cite Iam nulla fit panis mutatio vnus est panis caloris continui status integri qui semel oblatus Deo in sapore dulcissimo candore purissimo perseuerat Nec solos sacerdotes ad panis huius dignitatis leuiticae praerogatiua admittit vniuersa Ecclesia ad has epulas inuitatur aequa omnibus portio datur c. As you haue cyted Nowe sayth Cyprian there is no chaunging of the bread there is one loafe of bread which hath in it a continuall heate and is of sound state which being once offered to God doth still remayne in most pleasaunt or swéete taste and pure whytenesse Neyther doth the prerogatiue of this leuiticall dignitie admit priestes onely to eate of the loaues the vniuersall Church is inuited or bidden to this feast Equall or like portion is giuen to euery one It is delyuered whole and being distributed it is not torne in péeces It is incorporated and not iniuried It is receyued and not included Dwelling among the weake it is not made weake neyther doth it disdaine the ministerie of the poore A pure fayth a sincere minde doe delight this tenaunt Neyther doth the narrownesse of oure poore house offend or pincht in the greatnesse of the vnmeasurable and almightie God If you had cyted all these words Cyprians meaning would haue bene somewhat more playne to such hearers as had not bene altogither blinded with affection to that doctrine that you laboured to maintayne It is manifest that Cyprian doth here speake of Christ which is that bread which came from heauen and was figured by the Manna that fell from heauen in the wyldernesse and by the shewe breads that were by the law appointed to be set before the Arcke in the Tabernacle and to bée chaunged euery day whereof none might eate but onely those Priestes that were of the leuiticall lyne But this bread Iesus Christ being once offered remayneth for euer And all the whole Church of Christ is called to come féede vpon this bread Euerie man that wyth pure fayth and sincere minde commeth to féede vpon him shall receyue him whole And though he be by fayth eaten of all yet is he not neyther can he be consumed nor torne in péeces Yea a little before those wordes that I haue written Cyprian sayth Vna est domus Ecclesiae in qua Agnus editur nullus ei communicat quem Israelitici nominis generositas non commendat It is the onely house of the Church wherein the Lambe is eaten none is made partaker thereof whome the nobilitie
apparell of sheepe but within they be rauenous Wolfes that in their mouths haue the worde of God the truth the Gospell and such gaye wordes but the pitte and effect of their teaching is olde rotten heresies confuted and condemned of all Christendome before and not Gods worde the name whereof they abuse to the maintenaunce of all vice errour beastly lyuing adulterie disobedience sacrilege and open conspiracie to the subuersion of themselues and of that state vnder which they liue The scripture cryeth Nolite omni spiritui credere 1. Iohn 4. beleue not euery spirite but trye and proue the spirites if they be of God or no for many false Prophets are abroad in the world One way to trie them is to marke the ende of their conuersation and the example and fruit of their liues as saint Paule sayth Quorum exitum conuersationis intuentes Hebr. 1. eorum imitamini fidem folow their fayth the ende of whose conuersation ye haue seene We haue seene what is the ende of this newe teaching carnall and detestable lyuing conspiracie and treason The other fathers of whome we learned our faith were men whome the corrupt worlde was not worthy to haue these Authors of this new opinion were men that were not worthy to haue and enioy the worlde Pet. 28. of whom saint Peter writeth Magistri mendaces and so forth Lying maisters that bring in sectes of perdicion denie that Lord that bought them as they doe in this matter of the sacrament bringing vpon them a speedie perdition and many shall folow their wayes through whome the way of truth shall be slaundered and blasphemed and in couetousnesse by feyned words they shall make marchaundise of you to whome iudgement ceaseth not and their destruction sleepeth not We be also warned by saint Iohn of this matter saying 2. Iohn 1. he that remaineth abideth in the doctrine that the Apostles taught he hath the father and the sonne If any come to you not bringing thys doctrine doe not receyue him into your houses Here he doth teache vs to auoyde them that professe any other doctrine then such as all faithfull men vniuersally thorowout the world haue receyued and professe which is not the doctrine that the Sacramentaries preach Finally considering the promises of Christ to his church that he will be with them to the worldes ende Math. 28. and that the holy ghost shall lead them into all truth Iohn 16. then may we iustly say that if this our fayth be an errour it hath preuailed vniuersally not one hundreth yeare but two three foure yea a thousand yeare and more then that euen to the ascension of Christ as appeareth by the testimonies of all holy wryters and then may we say Lorde if we be deceaued thou hast deceaued vs we haue beleeued thy worde wee haue folowed the tradition of the vniuersall Church we haue obeyed the determinations and teachings of those Bishops and Pastors whome thou hast placed in the Church to staye vs in vnitie of fayth that we be not caried awaye with euery winde of false doctrine Therefore if we be deceyued it commeth of thee O Lord our error is inuincible But good people we are sure God deceaueth no man let vs all beware we doe not deceaue oure selues as Saint Iames sayth CROWLEY As touching the scriptures that you haue alledged and the effectes that you haue affirmed to be the effects of the sacrament you are already sufficiently aunswered And for the substaunce of the sacrament also We teach not that the worthy receyuer doth receyue none other thing but bread and wine for we hold as the scriptures the auncient fathers haue taught that the worthy receiuer doth receiue after a spiritual maner sacramentally very Christ God and man that bread of lyfe that came downe from heauen But with S. Austen we teach that the vnworthy receiuer doth not receyue Panem Dominum sed panem Domini contra Dominum August in Iohn Tract 59. The bread which is the Lorde but the bread of the Lord against the Lorde And where you cite certaine scriptures that warne you and all christians to beware of false prophets c. you your selfe are one of those false Prophets And the Prelates of your Antichristian and Babilonicall Church of Rome are those rauening Woolfes that saint Paule did prophecie of Act. 21. that should not spare the flock The hauock that you made of Christes silly Lambes in Quéene Maries dayes 1. Iohn 4. doth declare what you are Saint Iohn doth very well warne vs not to beléeue euery spirite but to trie whether they be of God or not And shall we thinke that your spirite is of God which moueth you to set vp the Pope aboue al that is called God that is aboue all Princes 2. Thes 2. which in the scripture are called Gods and to maintaine him in the temple of God that is in the Church of Christ boasting himselfe as though he were God No surely we can not thinke that your spirite is of God for it is an arrogant spirite And as for the way that you haue found to trie spirites by let it be considered And if your spirite may be by that triall founde to be of Christ then will we credite you But if oures be found so by the same then why should not you credit vs. Mementote praepositorum vestrorum sayth saint Paule qui vobis locuti sunt verbum Dei quorum intuentes exitum conuersationis imitamini fidem Hebr. 13. Remember those that are your gouernors and haue spoken vnto you the worde of God and considering the ende of their conuersation yée doe imitate or folow their faith Chrysostome wryting vpon this place sayth thus In hoc loco etiam de adiutorio in fratres eum existimo dicere hoc enim est quod dicit Qui vobis locuti sunt verbum Dei Quorum contemplantes exitum conuersationis imitamini fidem Quid est contemplantes Sepius animo versantes apud vosmetipsos examinantes consyderantes subtiliter discutientes inquit exitum conuersationis Hoc est perseuerantiam vsque in finem quoniam finem bonum habuit eorum conuersatio c. In this place saith Chrysostome I suppose that he speaketh of the helpe that the brethren should haue at their handes This is it that he meaneth when he sayth which haue spoken the worde of God to you the ende of whose conuersation when ye doe behold you follow their fayth What meaneth he when he sayth when you doe beholde He sayth as much as if he had sayde When you doe tosse it and tumble it in your mindes and doe examine it with your selues considering and discussing it thorowly The ende of their conuersation that is their perseueraunce to the ende bicause their conuersation had a good ende c. It is manifest that Chrysostome doth vnderstande saint Paules purpose in this place to be chiefely to put the Hebrues in remembraunce of
Priests onely Make thée no grauen Image sayth he yes say you we will haue our Churches full c. Wherefore if God haue disceyued you it is not bicause you haue beléeued his worde but bicause you haue loued lyes more then truth and therefore God hath iustly giuen you ouer In efficaciam erroris euen to the force and strength of error 2. Thess 2. as saint Paule wryteth And so is your error a iust punishment for the credite that you gaue vnto lyes And although God neyther doth nor can disceyue any man in such sort as you doe meane yet he sayth that in such meaning as I haue written Ezech. 14. he doth disceyue such as you are for the wickednesse of such people as you haue instructed Thus hauing spoken something of the scriptures WATSON Diuision 29 as this short time would permit there remayneth also the second thing which I sayde moued mee to continue in thys fayth which is the authorities of auncient fathers that haue flourished in the preaching of Gods truth in all ages with authorities I thinke verily in no age haue bene so curiously sought so diligent founde out and so substantially wayed as in this our time And all this is bicause the oppugnation of the truth in this matter hath extend it selfe not onely to the scriptures but also to the doctors to euery particle and title of the doctors whose wrytings haue bene so scanned tried that if any thing could haue bene gathered piked out of their books eyther by liberal writing before this mistery came in contention or by misconstruction of their words or by deprauatiō of their meaning that could seme to make against our fayth herein it was not omitted of some but stoutly alledged amplified inforced and set forth to the vttermost that their wittes coulde conceaue which if God hath not infatuat leauing them to speake so as neyther fayth nor reason could allow lyke as they haue with their vanities seduced a great sort the more pittie so they should haue vndermined and subuerted the fayth of a great many mo that were doubting and falling but not cleane ouerthrowne thankes be to almightie God Of these authorities although with a little studie and lesse labour I could at this time alledge a great number yet cōsidering the shortnesse of the time which is almost spent I shall be content to picke out a fewe which doe not onely declare the minde of the author but also conteyne an argument to proue and conuince the truth of our fayth and such an argument as neyther figuratiue speeche nor deprauation of the wordes or meaning can delude And first I shall begin with the weakest that is with the suspition of the Gentils Tertullian in his Apologie teacheth howe the Gentiles did accuse the Christen men for kylling of yong children ertul. apol Capit. 7. and eating of their fleshe he sayth thus Dicimur sceleratissimi de Sacramento infanticidij pabulo inde We are reported and accused as most mischeuous and wicked men for the sacrament of kylling of children and eating their fleshe and drincking their bloud Historia Ecclesiast lib. 5. Capit. 3. Eusebius also in this historie of the Church wryteth of one Attalus a martyr who being roasted in an yron Cradell with fyre put vnderneath when the sauour of his burnt fleshe came to the smelling of the people that looked on he cryed with a lowde voyce to the people Lo this is to eate men which you doe which fault ye make inquisition of as secretly done of vs which you commit openly in the mid daye By this accusation we may vnderstand that our sacramentes and misteries in the beginning of the Church were kept very secret both from the sight and knowledge of the Paganes that mocked and scorned them and also of those that were Catechumini learners of our fayth and not yet baptized for many great causes which I shall not neede to rehearse nowe And yet for all the secret keping of them being so many Christen men and women as there was they could not be kept so secret but that some ynkeling of them came to the eares of those that were Infidels and vnchristened insomuch that where as in deede and verie truth by the rules of our religion we did eate the fleshe of Iesus Christ our Lorde and drinke hys bloud ministred vnto vs in the sacrament the Gentiles as they were curious to know new things so they came to knowledge of the rumour of our doings eyther by the bewraying of some false brethrē or else by the simplicity of other that of zeale without knowledge would haue conuerted the vnfaythfull to our fayth heard secretly that wee christen men in our misteries did eate mans flesh and drinke mans bloud which they for lack of faith and further instruction began to compasse in their wittes how it was possible so to doe and therefore some of them blinded by their owne foolishe suspicion conceaued and published amongst other as it was most likely vnto them that we in our secret misterie did kill yong children eating their flesh and drinking their bloud and therevpon accused certayne before the Magistrates of thys heynous crime which they coulde neuer trie out to be true as they did accuse But for our purpose it appeareth plainly that we would neuer haue kept our misteries so secret if they had beene but ceremonies of eating of bread wine nor they would neuer haue accused vs of such beastly and vnnatural crimes being men of such reason learning and equity as they were if there had not bene some truth in their accusation which in deede was true for the substaunce of that they alledged but not for the maner of the thing for it was and is true that we in our misteries eate fleshe and drinke bloud but yet we doe not kill and murder yong children and eate their flesh and drinke their bloud And therfore I alledge the sayings of Tertullian and Eusebius the which is also in Origen the sixt booke contra Celsum to declare the accusation of the Gentils against vs concerning the eating of fleshe and drinking of bloud which could neuer haue commed into their heads so to haue done if there had not bene a truth in that matter which they by their reason could neuer see otherwise then they alleged which we by our faith do plainly see and know as it was ordeined by Christ our Lord. And for that cause Tertullian did cast in a vaine worde saying that we were accused of the sacrament of kylling of children which worde Sacrament standeth there for no purpose but to declare vnto vs that this their accusation did rise for lack of the true and precise knowledge of our Sacrament which is true concerning the eating of fleshe and drinking of bloud but not true concerning the kylling and murdering of children CROWLEY After you haue something spoken of the scriptures how much to the purpose let the readers
creature can not be most holy A foule ouersight in one that would be a Catholike Byshop c. Here I must tell you that you haue forgotten your duetie towardes your most holy father of Rome c. And vnaduisedly you haue denied him that title that all your brethren the papists doe thinke him worthy to haue notwithstanding he is but one of the inferiour creatures And further I must tell you that you séeme to haue forgotten that which you spake but a little before affirming the sacrament to be God and so no creature but now when you doe couple it with another inferiour creature your wordes doe import that you doe accompt it among the inferiour creatures But for the meaning of Chrysostomes words in that place you will neyther consider the custome of the fathers which was to call the sacraments by the names of those things wherof they be sacraments neyther what it was that Chrysostome labored to bring to passe by this Epistle His whole purpose was so to stirre vp the detestation of the doings of those wicked men in the hart of Innocentius that he might thereby be moued to séeke by all possible meanes to haue that horrible fact punished Which may right well appéere by his wordes in the same Epistle where he sayth thus Ad Innocentium Igitur Domini maximè venerandi pij cum haecitase habere didiceritis studium vestrum magnam diligentiam adhibete quò retrudatur haec quae in Ecclesias irrupit iniquitas Therfore my Lords most godly and worthy to be reuerenced when you shall vnderstande that these things be euen so employ your study and great diligence that this inquitie that rusheth into the Churches may be beaten back The scope of the Epistle Here is the scope of his whole Epistle And to bring this to passe he vseth as much Art as he is able both in setting forth the horriblenesse of the fact and also the daunger that was imminent if it should be suffered vnpunished his owne innocencie and the good opinion that he had in those men that he wrote vnto These thinges considered no man that knoweth what Arte meaneth will thinke that Chrysostomes wordes in this place doe giue you such vauntage against vs as you would beare your Auditorie in hande that they doe You marke also the reseruation of the holy bloud in the holy temple c. Watson can see nothing that maketh against him But you doe not marke that this horrible tumult was made in the time when the people were togither in the ministration of the sacramentes Which doth manifestly appéere by the wordes that are written a little before those that you cite The wordes are these Ipso magna Sabbato collecta manus militum ad vesperam diei in Ecclesias ingressa clerum omnem qui nobiscum erat vi eiecit armis gradum vndique muniuit Mulieres quoque quae per illud tempus se exuerant vt baptizarentur metu grauiorum insidiarum nudae aufugerunt Neque enim concedebatur vt se velarent sicut muliers honestas decet Multae etiam acceptis vulneribus eijeiebantur sanguine implebantur natatoria sancto cruore rubescebant fluenta On the verie Sabboth day a great armie of souldiours that were gathered togither entring into the Church at the euentide of the day did by force driue out all the ministers that were with vs and fortifie the steps with weapons on euery side Women also which had at that time stripped themselues to be baptised did for feare of greater conspiracies runne away naked For they were not suffered to couer themselues as it becommeth honest women to doe Many also were wounded and driuen out and the washe Pondes were filled with bloud and the running ryuers were made red with holy bloud If you would haue considered these words you might sone haue sene how that most holy bloud the Chrysostome speaketh of might be spilt vpon the garments of the souldiours and yet not reserued in the temple for longer time then the action of Communion did last For they vsed not in Chrysostomes church to make a mornings worke of it as you doe vse your Easter day Masses but they continued the whole day in prayer preaching confession of fayth by them that should be baptised The maner of Church exercise in Chrysostoms time in ministring of baptisme and last of all in communicating al togither But when you haue founde a worde or two that may seeme to serue your purpose then haue you ynough you lust to séeke no furder No wiseman therefore will regarde your conclusion Nazianzen Oratione ad Arianos Your place that you cite out of Nazianzen woulde haue framed so euil fauouredly for your purpose if you had cited it eyther in Gréeke or Latine that ye thought it best to teache him to speake Englishe so were you able to cause him to speake as you would But you shall not disceyue your hearers so They shall heare him speake Latine in such sort as Bilibaldus taught him He sayth thus to the Arians Quosnam orantes manus ad Deum tollentes obsedi Quos Psalmos tubarum strepitu interturbaui Quorum mysticum sanguinem caeso miscui sanguini Whome haue I besieged when they were in prayer and lifting vp their handes to God What Psalmes haue I troubled with the noyse of Trumpets Whose mysticall bloud haue I mingled with the bloud of the slayne Now let your friendes iudge how friendly you haue taught Nazianzen to speake Englishe and howe your conclusion doth folow vpon his wordes But let vs sée what it is that you read in Hierome and other It séemeth to me that you haue read in those Authors that which you vnderstand not For who can beleue that eyther Hierome or Chrysostome would maintaine or teach such a Paradox Watsons Paradox as you would by their words enforce vs to beléeue That is that Christ did eate his owne fleshe and drinke his owne bloud In the aunswere that S. Hierome made to the second question that Hedibia desired to be resolued in he sayth thus Nec Moses dedit nobis panem verum sed Dominus Iesus ipse conuiua conuiuium ipse comedens qui comeditur Moses gaue vs not the true bread but the Lorde Iesus He is the Guest and the feast also It is he that doth eate and is eaten But is here all that Hierome writeth in this aunswere Doth he leaue the matter so doubtfull being desired to make it plaine I trow not He saith that we doe drink the bloud of Christ and that without Christ we can not drink it And that we doe daylie in his sacrifices treade out new red wine out of the generation of the true vine and the elected and chosen vine and that thereof we doe drinke newe wine in the kingdome of his father not in the oldnesse of the letter but in the newenesse of the spirit singing a new song that none
moue you to consider certaine things whereby the consent may appeare First the possession of the Church in this doctrine so many yeares in such quietnesse without contradiction that no reason or yet iniunction nor no new deuise that the Deuill or his dearlings can inuent to the contrary eyther can or ought to remoue vs out of possession except wee will wilfully loose our owne right and claime seing that we that liue nowe vniuersally throughout all Christendome haue receaued this fayth of our fathers and they of theirs Cyprian Ser. De Caena and so foorth euen to the Apostles and our sauiour Christ himselfe by whose mouth this doctrine as saint Cyprian sayth was first taught to the world that Christen men in the new lawe be commaunded to drinke bloud which the Iewes in the olde law were forbid to doe And so from him and his Apostles it hath bene by succession deduced and brought throughout all ages euen to this our time and beleued as Gods worde which can not be chaunged and not as mans worde subiect to alteration as probabilitie can perswade CROWLEY The first of those certayne things that you moue your Auditorie to consider whereby the consent of the Catholike Church may appeare is prescription of tyme. To this I haue partly aunswered in the aunswere to your former Sermon And the Byshop of Sarisburie hath fully aunswered in his aunswere to Doctor Harding And here I aunswere in fewe wordes That your possessiō hath bene forcible your fathers fayth in this point a false perswasion beside the worde of God and your clayme altogither vniust and therefore iustly withstanded by vs to whom the right belongeth as by good euidence of Gods holy worde and iudgement of sounde wryters we both haue and shall proue by Gods helpe WATSON Diuision 4 Secondly this consent in this matter may appeare by that the holy fathers and pastors of Christes Church haue written of it whome god hath placed and planted in hys Church for the buylding and vpholding of it in truth that his flock be not seduced and caried about with euery blast of newe doctrine by the craftines of men to the destruction of their soules Of this I haue spoken something already CROWLEY The indifferent reader may easily perceyue in the aunswere that I haue made to your former Sermon howe well those fathers and pastours that you speake of doe maintaine that which you doe teache Euen as those that fight against you with all the knowledge they haue And whatsoeuer you haue alreadie spoken therein is in the place where you haue spoken it alreadie fully aunswered WATSON Diuision 5. Thirdly we may knowe the consent of the Church by the determination of the generall counsels where the presidents of Gods Churches the rulers and learned priestes of Christendome assembled in the name of our Lorde Iesus Christ representing the holy Church of God Militaunt being led not with priuate affectiō but by Gods holy spirit to his glory instaunt in prayer feruent in deuotion purely diligently and freely haue intreated and determined those things that perteine to the faith of Christ and the purging of his Church to whose determination as to Gods ordinaunces we are bound to obey Wherein appeareth manifestly the consent of the Church How the determination of the general counsels CROWLEY doth declare the consent of the Church and how purely diligently and fréely they intreated and determined those things that you speak of in these generall counsels shall playnely appéere to the indifferent reader in the aunswere that shall be made to all such sentences as you shall cite out of any generall counsell in order as the same shall be cited The first generall counsell both for the calling WATSON Diuision 6. Concilium Nicenum and also for the cause was holden at Nice in Bithinia by .318 Byshops in the time of Constantinus Magnus twelue hundred and thirtie yeares ago where it was determined and published to the worlde in these wordes Exaltata mente fide consideremus situm esse in sancta illa mensa agnum dei qui tollit peccatum mundi quià sacerdotibus sacrificatur sine cruoris effusione nos verè preciosum illius corpus sanguinem sumentis credere haec esse resurectionis nostrae symbola c. Let vs lift vp our mindes vnderstanding and considering by fayth that the Lambe of God which taketh away the sinnes of the world is situate and lyeth vpon that holy table which is offered of the pristes wythout the shedding of bloud and that wee receauing verily his precious body and bloud doe beleue them to be the pledges or causes of our resurrection This authority serueth me very well to declare the consent of the Church both in the matter of the reall presence also of the sacrifice which we haue in hand For the words be touched maruellously euery one seruing to expresse the truth and to auoyde all doubtes For first he biddeth vs lyft vp our mindes and consider by fayth wylling vs not to sticke onely to our senses thinking nothing else to be there but what we see outwardly teaching vs that the iudgement of this matter perteyneth not to our senses but to our fayth onely and as Eusebius Emesenus sayth Verè vnica perfecta hostia fide aestimanda non specie nec exterioris censenda est visu hominis Emesenus orat de corpore Christi sed interioris affectu This hoost and sacrifice is verily one and perfite to be esteemed by faith and not by forme and appearaunce to bee iudged not by the sight of the outward man but with the affection and perswasion of the inwarde man for to faith onely and not to senses apperteyneth the knowledge and iudgement of Gods mysteries and sacraments Then the counsell declareth what faith teacheth that is to say that the Lambe of God not material bread and wine nor the figure of the Lambe but the Lambe that taketh away the sinne of the worlde is placed lying vpon the holye table of the aultar which externall situation proueth a real presence of Christ to be there before we receaue it and not a phantasticall or an intellectuall receyuing of Christ by fayth in the tyme of the receauing onely as these men contende Further it teacheth that this Lambe of God is offred to almightie God by the Priestes which is a distinte offering from that Christ made vpon the crosse for there he offered himselfe by shedding his bloud which hee did but once and neuer shall doe it agayne any more Here is he offred of the priests not by shedding of bloud but as the counsaile saith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not after a bloudy maner which is not a newe kylling of Christ but a solempne representation of his death as himselfe hath ordeyned After this it declareth the receauing of it saying that we verily receaue hys precious body bloud which worde verily is as much as that we call really and
alledged the wordes of the Ephesian Councell contrarie to the true meaning of the Fathers that were gathered togither in that Counsell And that it helpeth you nothing at all that that Counsell was holden so long agoe This doctrine also was determined in the generall counsell holden at Constantinople in the time of Iustinian the Emperour the yeare of oure Lorde .552 WATSON Diuision 8. Concilium Constanti in Trul. cap. 102. where be written these wordes Omni sensibili creaturae supereminet is qui salutari passione coelestem nactus dignitatem edens bibens Christum ad vitam aeternam perpetuo coniungitur anima corpore diuinae participatione gratia sanctificatur and so forth He farre excelleth euerye sensible creature that by the passion of our sauiour obteyning heauenly dignitie eating and drinking Christ is continually ioyned to eternall lyfe and is sanctified both in soule and body by participacion of the heauenly grace This place is notable declaring the dignitie of him that eateth Christ and the effect of that eating to be euerlasting lyfe and sanctification both of bodie and soule You haue a great grace in setting the visoure of antiquitie CROWLEY vpon matter nothing auncient Watsons grace in the bragge of antiquitie This matter must nedes be bolstred oute with the bigge title of the counsell of Constantinople holden in the time of Iustinian the Emperour c. And yet in that whole counsel as the same hath bene of any antiquitie set forth in writing there is not any one worde that may be wrested to such meaning as you alledge this place for But in the mergine you note that you find it in the counsell holdē in Trullo Capi. 102. I suppose that is as much as if you had sayde that Ecchius Pighius Hosius or some of the auncient Catholiks that liued about the yeare of our Lorde .1550 Wordes cited not found in the place noted haue reported that this doctrine was agréed vpon in the fift general Counsel for the sentence that you cite is not to be found either there or in the counsell holden in Trullo But graunt that the fathers of the counsel had concluded in such words as you cite what should it help your cause you haue taken vpon you to proue that Christ is really and substancially present in the sacrament And to proue this you say that the fathers of the Counsell haue determined that who so hath by the suffering of Christ obtayned the heauenly dignitie and doth eate and drinke Christ the same being more excellent then all sensible creatures is continually ioyned to eternall lyfe and is sanctified both in soule and bodie Watson cyteth wordes that proue the contrarie of his assertion by the participation of the grace of God Doe these wordes prooue your purpose Or doe they not rather proue that no wicked man doeth eate and drinke Christ for none can truely be sayde to excell all sensible creatures and to be continually ioyned to life eternall and to be made holy both in soule and body but such onely as be by Christ aduaunced to the heauenly dignitie that is to say be made members of Christ children of God and inheritours of the kingdome of heauen But no wicked reprobate is such one wherefore none such doth eate or drinke Christ in the sacrament So well do your friendes in the councell holden in Trullo helpe you to proue your purpose WATSON Diuision 9. Concilium Lateranense Lykewise the generall counsell called Lateranense holden at Rome the yeare of our Lord. 1215. determined this matter in the same termes that we expresse it now Vna est fidelium vniuersalis Ecclesia extra quam nullus omnino saluatur in qua idem ipse sacerdos sacrificium Iesus Christus cuius corpus sanguis in Sacramento altaris sub speciebus panis vini veraciter continentur transubstantiatis pane in corpus vino in sanguinem potestate diuina There is one vniuersall church of all faithfull people without the which no man is saued at anye time in the which Iesus Christ him selfe is both the priest and the sacrifice whose bodye and bloude be truely conteyned in the sacrament of the aultar vnder the fourme of bread and wine the breade being transubstanciate into his body and the wine into his bloude by the power of God This forme of doctrine after this sort in these termes hath bene taught professed and beleued throughout the whole catholike churche euer since that time howsoeuer some Heretiks forsaking their faith proceding from Gods omnipotent worde and the vnitie of his Church and leaning to their sensuallitie and blinde reason against fayth haue repined and barked against the same But I put no doubtes but by gods grace if the time would suffer me to make this matter of transubstantiation as plaine as the other of the reall presence It semeth to me a straunge thing CROWLEY that you which bragge of vniforme consent of the Church fiftene hundred yeres before this daye doe now produce witnesse that is not yet .400 yeres olde Decrees made by Pope Innocent doe not proue things done 1200. yeres before his daies and woulde haue the world to think that bicause Pope Innocent the third hath decreed the transubstantiation of bread and wine and the reall presence of Christes bodie and bloud in the sacrament therefore it must néedes be beleued to be so nowe and to haue bene so euer since the first institution of the sacrament But in the aunsweres that I haue made to the matter of greater antiquitie produced by you in your first sermon and in the former part of this your second sermon it doth sufficiently appeare to the indifferent reader that you neyther haue made playne the matter of the reall presence nor are like to make plaine the matter of transubstantiation though you take as much time therto as you haue now to liue I wil not stick to graunt you that this counsell of Lateranense did determine this matter according as you haue saide but what is that to the purpose you haue in hande for in the dayes of the thirde Innocent the Church of Rome was as farre from the sinceritie of christen religion as it is now And what doth that determination that they made of this matter proue against vs that stande in the defence of the sinceritie that was in the primatiue Church I put no doubts therfore but I shall be able to aunswere all that you shall be able to saye for your transubstantiation As I haue bene able to aunswere all that you haue produced for the matter of the reall presence The general counsel also of Constance holdē of later daies WATSON Diuision 10. the yeare of our Lorde 1451. doth agree and testifie the same Concilium constantiense in that they condemned Iohn Wyclefe the heretike and all his errours against this blessed sacrament Thus haue I shewed you the consent of the Church by the determinations
his holy body doth not depart away but the vertue of the benediction and the grace of giuing lyfe doe continually abide and remayne in that that leaueth This heresie is newe reuiued agayne by Martyne Luther and his sect but it can not stande being condemned of olde time and now also by the Catholike Church You can not iustly charge vs with the doings of Zachaeus CROWLEY Massing pristes are not lawfull ministers of Christes sacraments of whome Epiphanius doth write For we praye togither and we receyue the sacraments ministred by none other but such as are ministers lawfullye admitted except anye such remayne among vs without repentance as haue bene Massing priests and neuer desired to be other As for your Anthropomorphits I thinke it straunge that in an open Auditory you durst affirme that Cyrill wrote against them or of them seing that by the computation of time it is manifest that Cyrillus whose workes are extant was dead .500 yeres before that heresie was regarded of many You note in the mergine of your booke that Cyrill wrote of those heretikes to Calosirium Wordes of Cyrill not found in his workes If a man shoulde desire you to shewe that Epistle or booke of his eyther in print or wryting I thinke it would not easily be done But your friend Maister Harding sayth that thys saying of Cyrill is cyted by Thomas Aquinas Parte 3.9.76 Capit. 11. A good ground to build vpon Thomas Aquinas liued within these .400 yeres vnderstoode no worde of the Gréeke as Erasmus hath noted vpon the Epistle to the Romaines and he cyting matter out of a Gréeke Author which is not yet to be founde in Latine must be of sufficient Authoritie to cause all men to thinke that as manye as deny the body of Christ to be really and substantially in the sacrament reserued in a Boxe are heretikes condemned by the fathers of olde time and nowe also by the Catholike Church But let vs sée howe well you and your friend Maister Harding doe agrée betwéene your selues and with your Maister Thomas Aquinas in reporting these wordes of Cyrill Harding sayth Non enim alius fit Christus neque sanctum eius corpus immutabitur For Christ is not chaunged neyther shall his holy body be chaunged And you say Non enim mutatur Christus neque sanctum eius corpus discedit For Christ is not chaunged neyther doth his holy body depart away Parte 3. quest 76. But your Maister Thomas sayth Non enim mutabitur sacramentum corporis Christi The sacrament of the body of Christ shall not be chaunged By this may the learned iudge what lykelyhood of truth thereis in this that is fathered vpon Cyrillus More might be noted but I leaue it to the diligence of the indifferent readers But this maketh me much to muse that you shame not to saye that the Catholike Church meaning thereby the popishe Church doth nowe condemne the errour of the Anthropomorphits seing that in euery Church and Chappel and in many other places is not onely suffered but maintayned the Image of God the father and the holye ghost both set forth in the forme and fashion of a mortall man as though the deuine nature had such partes and proporsions of a body as Christ had in his manhood and hath still I vnderstand that the errour that the Anthropomorphits held was that the Godhead is a bodily substaunce and that man in his bodily shape doth resemble the shape and fashion of that substaunce It had bene much for your honestie therefore as I thinke not to haue medled so much with this errour The papists are Anthropomorphits for we whom you would haue men thinke to be defiled with it are cleare from it and you your selfe most filthily wadled in it WATSON Diuision 15 Manye moe heresies there bee condemned concerning the sacrament beside the heresie of Berrengarius that twise did recant it in two prouinciall counsels And at his death toke great penance for his damnable opinion as the stories tell and also beside the condemnation of Iohn Wyckliefe in the generall counsell at Constaunce But I will not hinder my purpose with a long rehearsall of them These be sufficient to shewe the consent of the Church by the condemnation of heretikes he that would knowe moe arguments to proue the consent in this or any other matter let him reade a booke called Vincentius Lirinensis contra prophanas haeresu vnouitates He may bye it for lesse then sixe pense and find there a great treasure of good learning Now to our purpose of the sacrifice Here the prayer was made The true Church of Christ whose rule is the word of God CROWLEY Gods worde is the rule of the Church hath alwayes condemned all maner of heresies But that is not the Church of Rome which you would gladly cause men to thinke to be that catholike Church As for the heresie of Berrengarius by the report of Lanfrancus his greatest enimie was this Per consecrationem altaris Lanfrancus De Eucharist panis vinum fiunt sacramentum Religionis non vt desinant esse quae erant c. By the consecration of the aultar the bread and wine are made a sacrament of religion not that they leaue to be the same that they were before but that they be altred into another thing and become that they were not before As Ambrose wryteth c. Here is a perillous heresie Ambr. de sa lib. 4. cap. 4. August De Cate. Epist 23. De Consecr Dist 2. If Berrengarius be an heretike for wryting thus then must Ambrose and Austen both be heretiks as well as he For they wrote the same doctrine But Berrengarius hath recanted his heresie in two prouincial counsels at his death tooke great penance for the same as stories do tel when you shall shewe those histories you shall sée what we can say to them Thus we find the Berrengarius was by Pope Nicholas the second enforced to recant in this wise Consentio autem sanctae romanae Ecclesiae apostolicae sedi ore corde profiteor de sacramentis dominicae mensae eandem fidem me tenere quam Dominus venerabilis Papa Nicholaus haec sancta Synodus autoritate euangelica apostolica tenendam tradidit mihique firmauit Silicet Panem vinum quae in altare ponuntur post consecrationem non solum sacramentum sed etiam verum Corpus sanguinem Domini nostri Iesu Christi esse sensualiter non solum sacramentum sed in veritate manibus sacerdotum tractari frangi fidelium dentibus atteri I doe consent sayth Berrengarius to the holy Church of Rome and to the Apostolike seate and with heart and mouth I doe professe that I doe holde the same fayth concerning the sacraments of the Lordes table which my Lorde and reuerende Pope Nicholas and this holy Synode haue by the Authoritie of the Gospell and Apostles taught to be holden
stop or amend was no cause of it Yea but say they Chrysostome sayth Non es hostia dignus nec cōmunione igitur nec oratione If a man make his excuse that he is not worthy the sacrifice nor to cōmunicate then is he not worthy to be present there at the prayer He saith so in dede But what is this to that the priest should not receiue al one nothing at al. And yet it serueth vs to declare that Chrysostome intended nothing else but to reproue the negligence of them that stoode in the place of the worthy receiuers and would not come to receaue We must consider in the Greeke Church howe there was certaine degrees of the placing of the people the priests stood at the aultar the Clarkes within the Chauncell the worthye receauers in a distinct place beside the priestes the penitents in a lower place the Catechumine which were men learning oure faith and not yet christened sate lowest of all but they were put out of the Church when the sermon and teaching was done and were not suffered to be present at the mysteries Nowe the lack that men doe not vnderstand the distinction of these seuerall places maketh them to take Chrysostome wrong For in deede he that is in the higher place of the communicants and being there thinketh himselfe for his vncleane life not worthy to communicate and so deceaueth the expectation of the priest that prepareth for him is likewise not worthy to communicate in onely prayer as being in that place yet hath most neede of all to communicate in praier because praier is an humilytie of the mind and a cause and degree to make a man worthy to communicate in the sacrament And therefore by Chrysostome he is not forbid to communicate in praier but not in that place but lower among thr penitents For so Chrysostome sayth by and by after Quotquot estis in poenitentia omnes orate All you that be penitents occupie your selues in prayer And it was a decree of the whole catholike Church that certaine men which were not suffered to communicate in the sacramēt should during their penaunce communicate onely in prayer Concilium Nicenum Cap. 12. These be the wordes of the generall counsell at Nice in Englishe Concerning them that had committed ydolatry and were in penaunce not yet reconciled and nowe be departing out of their bodies let the olde Canon be obserued that he that is departing be not defrauded of the necessary vytayle of lyfe but if any such after he haue receaued the communion doe recouer and amende let them remaine among them that communicate onely in prayer Wee may see by this that the meaning of Chrysostome is as I haue declared Other make an argument of the worde Communio that the sacrament is called a communion because many receaued it But this argument is vnlearned proceeding of ignoraunce For it is so called not for that many communicate together in one place but for the effect of the sacrament because it maketh many diuers men one mistical body of Christ So doth Chrysostome expound it Dionisius Areopa Eccleshies var. Capit. 3. writing vpō the .10 Chapter to the Corinthians And also Dionisius Areopagita sayth Vndemerito sacerdotalis sacro sancto prudentia ex rerum effectu proprium illi verumque communicationis cognomen inuenit Therfore the holy wisedome the priests hath worthely inuented to this sacrament a proper and true name of communion for the effect of it because it gathereth our lyues that be diuided a sunder many wayes into the one state whereby we are ioyned to God and among our selues in one bodye and so forth And in very deede we doe not communicate alone For considering Gods Church is but one house as Cyprian sayth Vna est domus ecclesiae in qua agnus editur Cyprian de cena There is one house of the Church wherein the Lambe is eaten whosoeuer doth eate this Lambe worthely doth communicate with all christen men in euery place and Countrie that be in this house and doe the lyke If the priest receyue one part of the sacrament in the Church and afterward cary the rest two or three miles to a sick man doth he not communicate with another yet that other is not together with him in one place standing at his elbow Euen so the priest that sayth Masse alone doth communicate with all them that celebrate in other Churches or in other realmes We alledge not the place of Chrysostome CROWLEY to rebuke the diligence of the priest in comming to doe that which is his office to doe but for that his doing in priuate Massing is one of the greatest causes of the peoples negligence in not comming to be partakers of the mysteries with him Chrysostome sayth Sacrificium frustra quotidianum Chrysost ad popul Antiochenum hom 61. Incassum assistimus altari nullus qui communicetur In vayne is the sacrifice for euery day In vayne are we ready at the aultar there is none that would be made partaker He had sayde immediatly before Multam video rerum inaequalitatem In alijs quidem temporibus cum puri frequenter sitis non acceditis in Pascha verò licet sit aliquid à vobis patratum acceditis O consuetudinem ò praesumpsionem sacrificium frustra quotidianum c. I sée great inequalitie of things At other tymes though you be often pure and cleane yet you come not to communicate but at Easter you come though you haue committed some offence Oh custome Oh presumption It is in vaine to haue the sacrifice daylie In vayne are we ready at the aultar for there is none that would be made partaker If the priestes priuate Massing were of such effect as you would beare vs in hande that it is how could the lack of communicants cause it to be in vayne at any time How could the priest be in a readynesse at the aultar in vayne Thys place of Chrysostome therefore Chrysostomes wordes rightly applied of vs. is manifestly against your priuate Massing as a thing that serueth to no purpose neyther turneth the Church to any commoditie And we doe not abuse this place in that we alledge it to blame your Massing priest therby which is so vainely occupied and yet perswadeth the people that if they be present and worship and pray as he doth in an vnknowne tongue they shall haue as much spirituall benefite as if they were partakers of the sacrament with him But all is in vayne sayth Chrysostome Your priest being holy dedicated to such seruice of God as is the Masse doth not by the seruice daylie more and more ioyne himselfe to Christ but to Antichrist For his exercise is of Antichrists deuising to the defaceing and displaceing of Christs institution The very place of Chrysostome telleth not that the priests did celebrate the sacrifice daylie but that it had bene in vaine so to doe for lacke of such as would communicate But if you will
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
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
for you but the bare assertion of your selfe and such as you be WATSON Diuision 24 Beside the institution which were sufficient for thys matter seing in the doctrine of faith the proofe dependeth vpon the weight of one place and not vpon the number of many yet I shall alledge vnto you the prophecie of Malachy where it is prophecied before that God would refuse and reiect the sacrifices of the Iewes and that hee would call vnto his grace and mercy the Gentiles in whose church there should be one pure and cleane sacrifice succeeding all the other and offered in euery place which can be none other but this one pure sacrifice of Christes bodye in the Masse Malachias 1. The place is this Non est mihi voluntas in vobis munus non suscipiam de manu vestra ab ortu enim solis vsque ad occasum magnum est nomen meum in gentibus in omni loco sacrificabitur offeretur nomini meo oblatio munda I haue no will and pleasure in you and I will receaue no offering or rewarde of your hande For from the rysing of the Sunne to the setting my name is great amongs the Gentiles and in euery place there shall be sacrifice done and a pure and cleane oblation shal be offered to my name This place is very plaine for the detesting of the Iewes the reiecting of their sacrifices for the vocation of the Gentiles and for the pure and one singular sacrifice that amongst them shall be offered to almightie God in euery place in steede of the other This must needes be the sacrifice of the Masse or else let them that say nay shew of what other that place is ment And in very deede some haue bestowed all their wit and learning writhing and racking this place to make it serue to some other sacrifice beside the Masse but it will not bee the truth hath euer preuayled Some haue drawne it to the spirituall inwarde sacrifices of good mens hearts but in the vnderstanding they be ouerthrowne for the place speaketh precisely of one sacrifice and the other spirituall sacrifices be many and so many as there be harts of good men to offer them And yet speaketh also of one pure and cleane sacrifice but all the righteousnesse of man is vnperfite vnpure vncleane and compared to a filthy cloth of a sick woman and it speaketh of such one pure sacrifice as should succede and follow in the place of the other sacrifices of the Iewes which God reiecteth and abrogateth But the inwarde spirituall sacrifices of good men haue bene offered and vsed before the lawe in the lawe and after the lawe from the time of Adam till the worldes ende Wherfore it is not possible that this place should be directly and only vnderstanded of the spirituall sacrifices There be other also that wrest it and would haue it meane onely of the bloudy sacrifice of Christ vpon the crosse But that can not be the wordes be so plaine to the contrary For although that be one and pure sacrifice yet it was not offred in euery place as Malachy sayth it shall and also it was offered onely among the Iewes vpon the mount of Caluarie where the prophet sayth this sacrifice he speaketh of shall be offered in euery place among the Gentiles Therefore to conclude this is a playne prophecie declaring the will of God to haue all the sacrifices of the Iewes to cease and in the Church of his newe people the Gentiles to haue this one pure sacrifice of Christs body and bloud in the Masse to be frequented in euery place wherewith he is well pleased and contented And in this sense Ireneus taketh it Ireneus lib. 4. Capit. 32. whose wordes in Latine I alledged a little before that Christ confessing the cup to be of his bloud did teach the newe oblation of the newe testament which the Church receyuing of the Apostles offered to God throughout the worlde of the which Malachie one of the twelue prophetes did speake before I haue no will nor pleasure in you and so forth As I haue recyted before manifestly declaring that the olde people should cease to offer to God and that the newe people shall offer vnto him one pure sacrifice in euery place Chrysostome also sayth Et in omni loco sacrificium offeretur nomini meo Chrysost in Psalm 95. sacrificium purum Vide quà m luculenter quamque dilucide mysticam interpretatus est mensam quae est incruenta hostia And in euery place a sacrifice shall be offered to my name and that a pure sacrifice See howe euidently and how plainly he doth interpret the misticall table which is the vnbloudy sacrifice I neede not to open this place any more being so plaine as it is August contr Iudaeos Saint Augusten writing against the Iewes sayth thus Aperite oculos tandem aliquando videte ab oriente sole vsque ad occidentem non in vno loco vt vobis fuit constitutum sed in omni loco offerri sacrificium Christianorum non cuilibet Deo sed ei qui ista praedixit Deo Israel Open your eyes at last you Iewes and see from the rysing of the sunne to the setting not in one place as it was ordeyned amongs you but in euery place to be offered the sacrifice of christen men not to euery God but to him that prophecied these before the God of Israell The lyke sayings he hath wryting vpon the .106 Psalme and in his booke Contra Aduersarium legis li. Capit. 20. which I omit least I should be tedious to you and to curious in so plaine a matter CROWLEY Both the institution and the prophecie make against Watson Besides the institution which maketh agaynst you you do now alledge the prophecie of Malachie which maketh nothing for you So handsomly do you handle your selfe in prouing that you entende In mine aunswere to the fourth diuision of your former Sermon I haue sufficiently opened the meaning both of Malachie and Ireneus I néede not therefore in this place to write any further aunswere What men they be that haue bestowed all their wit and learning in writhing and racking this place of Malachie to make it serue to some other sacrifice beside the Masse you do not tell vs here Wherefore I néede not to spende anye time in examining their doyngs therein Hierome in Malach. 1. Saint Hierome was no wryther nor racker I am sure and yet he expounding this place of Malachie sayth thus Et nequaquam taurorum hircorumque sanguinem sed thymiama hoc est sanctorum orationes Domino offerendas c. Not the bloud of Bulles and Goates but swéete odours that is the prayers of holy men shall be offered to the Lord. c. But Chrysost wordes vpon the Psalme 95. Chrysost in Psalm 95. are so plaine that they néede no more opening say you Sée sayth he howe plainely Malachie the Prophet doth interpret the